tenorem articulorum alias ad annum et dimidium ultimo elaps' eis transmiss' observent; literas quoque jurisdictionis a Romano Pontifice et ejus prædecessoribus usurpatæ expulsionem concernentes, eis etiam jam nuper missas, secundum formam in eis traditam, publice apud populum declarare non omittant. Et quid in præmissis feceritis, nos, cum ad hoc fueritis requisiti, debite certificare curetis per literas vestras patentes, harum seriem in se continentes, auctentice sigillat. Dat' in manerio nostro de Lamehith, secundo die mensis Octobris, A. D. MDXXXV. et nostræ consecrat' anno tertio. Lord Her of Hen. VIII. p. 406. V. The judgment of the Convocation concerning General Councils. As concerning General Councils, like as we, taught by long bert, Life experience, do perfectly know, that there never was, nor is, any thing devised, invented, or instituted by our forefathers, more (ed. 1649.) expedient or more necessary for the establishment of our faith, Burnet, for the extirpation of heresies, and the abolishing of sects and Ref. vol. i. schisms; and finally, for the reducing of Christ's people unto App. B. iii. one perfect unity and concord in his religion, than by the havCollier, Ec- ing of General Councils; so that the same be lawfully had and cles. Hist. congregated in Spiritu Sancto, and be also conform and No. 5. vol. ii. App. No. 37. agree able, as well concerning the surety and indifferency of the places, as all other points requisite and necessary for the same, unto that wholesome and godly institution and usage, for the which they were at first devised and used in the primitive Church even so on the other side, taught by like experience, we esteem, repute, and judge, that there is, ne can be any thing in the world more pestilent and pernicious to the common-weal of Christendom, or whereby the truth of God's word hath in times past, or hereafter may be sooner defaced or subverted, or whereof hath and may ensue more contention, more discord, and other devilish effects, than when such General Councils have or shall be assembled, not Christianly nor charitably, but for and upon private malice and ambition, or other worldly and carnal respects and considerations, according to the saying of Gregory Nazianzenus, in his Epistle to one Procopius, wherein he writeth this sentence following; "Sic sentio, si verum scribendum est, omnes conventus episcoporum fugiendos esse, quia nullius Sy 66 : "nodi finem vidi bonum, neque habentem magis solutionem malorum, quam incrementum: nam cupiditates contentionum, et gloria (sed ne putes me odiosum ista scribentem) vincunt ra" tionem." That is to say; "I think this, if I should write truly, "that all General Councils be to be eschewed, for I never saw that they produced any good end or effect, nor that any provision or "remedy, but rather increase of mischiefs proceeded of them. "For the desire of maintenance of men's opinions, and ambi"tion of glory (but reckon not that I write this of malice) hath always in them overcomed reason." Wherefore we think, that Christian princes, especially and above all things, ought and must, with all their wills, power, and diligence, foresee and provide," Ne sanctissima hac in parte majorum instituta, ad im"probissimos ambitionis aut malitiæ effectus explendos, diversis"simo suo fine et sceleratissimo pervertantur: neve ad alium præ"textum possint valere, et longe diversum effectum orbi producere quam sanctissima rei facies præ se ferat." That is to say, "Lest "the most noble wholesome institutions of our elders in this "behalf, be perverted to a most contrary and most wicked end "and effect that is to say, to fulfil and satisfy the wicked af"fections of men's ambition and malice; or, lest they might "prevail for any other colour, or bring forth any other effect, "than their most virtuous and laudable countenance doth out"wardly to the world show or pretend." And first of all, we think they ought principally to consider who hath the authority to call together a General Council. Secondly, whether the causes alleged be so weighty and so urgent, that necessarily they require a General Council, nor can otherwise be remedied. Thirdly, who ought to be judges in the General Council. Fourthly, what order of proceeding is to be observed in the same; and how the opinions or judgments of the Fathers are to be consulted or asked. Fifthly, what doctrines are to be allowed or defended, with divers other things which in General Councils ought of reason and equity to be observed. And as unto the first point, we think that neither the Bishop of Rome, nor any one prince, of what estate, degree, or preeminence soever he be, may, by his own authority, call, indict, or summon any General Council, without the express consent, assent, and agreement of the residue of Christian princes, and especially such as have within their own realms and seignories imperium merum, that is to say, of such as have the whole, entire, and supreme government and authority over all their subjects, without knowledging or recognizing of any other supreme power or authority. And this to be true, we be induced to think, by many and sundry, as well examples, as great reasons and authority. The which, forasmuch as it should be over long and tedious to express here particularly, we have thought good to omit the same for this present. And in witness that this is our plain and determinate sentence, opinion, and judgment, touching the premises, we the prelates and clergy under-written, being congregate together in the Convocation of the province of Canterbury, and representing the whole clergy of the same, have to these presents subscribed our names the 20th of July, in the year of our Lord 1536. 28 Hen. VIII. Thomas Cromwell. Thomas Cantuariensis. Johannes London. with 13 bishops; and of abbots, priors, archdeacons, deans, proctors, clerks, and other ministers, 49. Cotton E. v. fol. 48. VI. Fifteen Questions tending to Reformation b. FIRST, What causes, reasons, or considerations hath or might MSS.Cleop. move any man to desire to have the Bishop of Rome restored in Burnet, any point to his pretended monarchy, or to repugn against the Ref. vol. i. laws and statutes of this realm made for the setting forth of the King's title of Supreme Head ? Add. No. 2. 2. Item, Whether a man offending deadly after he is baptized, may obtain remission of his sins by any other way than by contrition, through grace? 3. Item, If the clergy know that the common sort of men have them in an higher estimation, because they are persuaded net. b [Both this and the following article are attributed to Cranmer by BurBut Strype justly remarks that "they are not written by him, nor by "his secretary; so it does not appear that they are his." (Corrections of Burnet in Append. to vol. iii. p. 544.) Collier however, and Mr. Todd agree with Burnet respecting No. VII. (Collier, Eccles. Hist. vol. ii. p. 167. Todd, Life of Cranmer, vol. i. p. 189. ii. p. 520.) No. VI. was probably drawn up by Crumwell. See Catalogue of Cotton Library.] that it lieth in the will and power of priests to remit, or not remit sins at their pleasure, whether in such case the said clergy offend, if they wink at this, and voluntarily suffer the people to continue in this opinion? 4. Item, Whether a sinner, being sorry and contrite for hist sins, and forthwith dying, shall have as high a place in heaven, as if he had never offended? 5. Item, Whether any, and what difference may be assigned betwixt two men, whereof the one being very sorry and contrite for his sins dieth without absolution of the priest, and the other, which being contrite is also absolved by the priest, and so dieth? 6. Item, If it may appear that the common people have a greater affiance or trust in outward rites and ceremonies than they ought to have, and that they esteem more virtue in images and adorning of them, kissing their feet, or offering candles unto them, than they should esteem, and that yet the curates knowing the same, and fearing the loss of their offerings, and such other temporal commodities, do rather encourage the people to continue after this sort, than teach them the truth in the premises according to Scripture; what the King's Highness and his Parliament may do, and what they are bound in conscience to do in such case? 7. Item, Whether now in time of the new law the tithes or tenth be due to curates by the laws of God, or of man; and if the same be due by the laws of man, what man's laws they be? 8. Item, Whether the clergy only, and none but they, ought to have voices in General Councils? 9. Item, Whether the ninth canon of the Council of Chalcedon, wherein is contained that one clerk may not sue another before any secular judge, but only before his bishop, and such other canons of like effect, have been generally received or not? and whether the same be contrary to the King's prerogative and laws of this realm, and whether it be expedient that it were declared by the Parliament that the said canons being at no time received, especially within this realm, be void and of none effect? 10. Item, Of the 24th canon of the said Council, wherein is contained that monasteries once consecrate by the bishop, may not after be made dwelling houses for laymen, whether that canon have been received and observed, and whether the same be against the power of the King and authority of his Parlia ment? 11. Item, If it may appear that the bishops have not, ne yet do maturely examine and diligently inquire of the conversation and learning of such as be ordered or admitted to cures by them, but rather without examination or inquisition indistinctly admit persons unable, whereof ensueth great peril of souls, and innumerable inconveniences otherways, what the King's Highness or his Parliament ought to do, or may do for reformation in the premises? 12. Item, If such as have deaneries, archdeaconries, chancellorships, and other offices or promotions of the clergy, use not themselves in their own persons after such sort as the primary institution of those offices or promotions require, and according to the wills of them that endowed the same, what the King and his Parliament may do, or ought to do in this case? 13. Item, For what causes and to what ends and purposes, such offices and promotions of the clergy were first instituted? 14. Item, If curates having benefices with cure, for their more bodily ease refuse to dwell upon any of their said cures, and remain in idleness continually in cathedral or collegial churches upon their prebends, whether it be in this case expedient that the King's Highness or his Parliament take any order for the redress of the same? 15. Item, Of the sacraments of confirmation, order, matrimony, and extreme unction, what the external signs and inward graces be in every of the said sacraments, what promises be made to the receivers of them by God, and of what efficacy they be of, and every of them? VII. Cotton Reasons offered to the King for suspending his determination against the Marriage of Priests c. PLEASETH it your Highness graciously to consider, deeply to MSS.Cleop. ponder and weigh by your high wisdom these considerations folE. v. fol. 50. Burnet, lowing. Ref. vol. i. First, How no great thing is to be determined, principally |