there hath been these Orders of Ministers in Christs Church Bishops Priests and Deacons which Offices were evermore had in such reverent estimation that no man by his own private Authority might presume to execute any of them except he were first called c. And Bishop Bramhall affirms with great assurance Among all the Eastern Southern and Northern Christians who make innumerable multitudes there neither is nor ever was one formed Church that wanted Bishops among all the Western Churches and their Colonies there never was one formed Church for 1500 years that wanted Bishops If there be any persons so far possessed with prejudice that they choose rather to follow the private dictates of their own Phrensy than the perpetual and universal practice of the Catholique Church enter not into their Secrets O my Soul. Bishop Bramhall Consecration of Protestant Bishops vindicated p. 431. of his Works printed at Dublin And you know the Church of Englands practice at this day which admits of no Calvinian Ministers into her Clergy without Episcopal Ordination NOTE Thus it appears by an Induction of all the several Denominations of Christians that in Cranmers opinion there could be no such National or Catholique Church extant upon the face of the earth anno 1556. as that which the Church of England defines Article 19th The visible Church of Christ is a Congregation of faithful men in which the pure Word of God is preached and the Sacraments duely administred according to Christs Ordinance in all those things that of necessity are requisite to the same So that his saying I reverence the Authority of the Catholick Church was but an illusion or vain pretence to avoid the Censure of Heresie his Catholique Church at that time being like Terra incognita in our Maps not as yet found out What tolerable excuse Good Reader canst thou invent for this Reformer have Lutherans Papists Calvinists Anabaptists Socinians Greek Church c. all those things that of necessity are requisite to the preaching of Gods pure Word and due Administration of Sacraments according to Christs Ordinance If so then shew me a solid reason if thou canst why a Church of England man should not receive the Sacraments of all or any of these Sects If the Church of Rome have all those things that of necessity are requisite c. how or where shall Cranmer appear at the day of Judgment If she have not then how is she a Member of Christs visible Church as Protestants say she is A corrupt Member perhaps you will call her but if she wants any thing necessary or essential to a Christian Church she is no Member at all If she errs only in matters not Fundamental or non essential as is confessed by very learned Protestants she is secure still but thou art not secured from Schism If she holds all things necessary to Salvation and no Error that destroys the Christian Faith she may be saved and what more wouldst thou have But whether she does or does not hold any Errors destructive of Salvation I pray who shall be Judge Answer that short Question if thou wouldst say any thing to the purpose What Authority had Cranmer to call the Pope Antichrist more than the Pope had to pronounce him an Heretick He swore Obedience to the Pope which the Pope never did to him He divorced Queen Katherine styling himself Legatus a Latere as you may find in Burnet A. But he appealed to a General Council what did he mean by that B. Nothing but to divert the proceedings of the Court for he valued the Authority of General Councils as little as he did that of the Catholick Church A. Pray make that out B. Burnet acquaints you page 176. 1 Vol. He viz. Cranmer said some General Councils had been rejected by others and it was a tender point how much ought to be deferred to a Council And as all God's Promises to the people of Israel had this Condition implyed within them if they kept his Commandments so he thought the Promises to the Christian Church had this Condition in them if they kept the Faith Therefore says Burnet he had much doubting in himself as to General Councils and he thought that only the Word of God was the Rule of Faith which ought to take place in all Controversies of Religion This be said in the year 1534. NOTE The word of God admits of various Interpretations the Question is Who shall determine which is the true Interpretation a General Council or Cranmer 's private Spirit in Opposition to that Council But his Opinion of General Councils appears further from the XXI Article of the Church of England viz. General Councils when they are gathered together forasmuch as they be an Assembly of men whereof all be not governed by the Spirit and Word of God they may err and sometime have erred in things pertaining unto God. Wherefore things Ordained by them as necessary unto Salvation have neither strength nor Authority unless it may be declared that they be taken out of Holy Scripture NOTE But who shall take upon him to judge of the Decrees of General Councils whether they be Consonant to Scripture or not shall any single Person Or any particular Church Where is the Modesty of that Shall any inferiour Authority take upon it self to contradict or reverse the Decrees of a Superiour If so then why may not any single Minister or Bishop of the Reformed Church protest against the Judgment of a Protestant Convocation If he may not do it without Censure how shall the Church of England being but a particular Church take upon her self to damn and contradict the Faith of all the rest of the Christian World A. Shew me where she assumes any such Authority B. Read her XIX Article viz. as the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in matters of Faith. Then see the third part of her Homily against peril of Idolatry and observe these words So that Laity and Clergy learned and unlearned all Ages Sects and Degrees of Men Women and Children of whole Christendom an horrible and most dreadful thing to think have been at once drowned in abominable Idolatry and that by the space of eight hundred years and more NOTE Here the Doctrine of the Church of England that Christ had no Church upon earth for the space of eight hundred years and more before Cranmer The same Homily teaches further viz. and at the last the learned also were carried away with the publick Error as with a violent stream or flood And at the second Council of Nice the Bishops and Clergy decreed that Images should be worshipped and so by occasion of these stumbling Blocks not only the unlearned and simple but the learned and wise not only the People but the Bishops not the Sheep but also the Shepherds themselves who should have been Guides in the right way
thereof then the matter were not so great but in this we do forsake the first four General Councils which none ever forsook We renounce all Canonical and Ecclesiastical Laws of the Church of Christ we renounce all other Christian Princes we renounce the Unity of the Christian World I suppose he means by inventing to our Selves a Church of England divided from all the rest of the Christian World and so by leaping out of Peters Ship to be drowned in the unstable Waters of Heresie Sects Schisms and Confusions For the first General Council of Nice acknowledged Sylvester the Bishop of Rome his Authority to be over them by sending their Decrees to be ratifyed by him The Council of Constantinople did acknowledge Pope Damasus to be their Chief by admitting him to give Sentence against the Hereticks Macedonius Sabellius and Eunomius The Council of Ephesus acknowledged Pope Celestine to be their chief Judge by admitting his Condemnation upon the Heretick Nestorius The Council of Calcedon acknowledged Pope Leo to be their chief Head and all General Councils of the World ever acknowledged the Pope of Rome only to be Supream Head of the Church under Christ And now shall we set up another Head or one Head in England and another in Rome 3. We deny all Ecclesiastical Laws which do wholly depend upon the Authority of the Apostolick See of Rome 4 We renounce the Judgment of all other Christian Princes whether they be Protestants or Catholicks Nay by this argument Nero and Herod must have been Heads of the Church of Christ The Emperour must be Head of the Protestant Church in Germany And the Church of Christ must have never a Head at all till about three hundred years after Christ Fifthly The Kings Majesty is not susceptible of this Donation Ozias for medling with the Priests Office was resisted by Azarias thrust out of the Temple and told that it belongs not to his Office. Now if the Priest spake truth in this then is not the King to meddle in this business if he spake amiss why did God plague the King with Leprosie for this and not the Priest King David when the Ark of God was bringing home did he place himself in the head of the Priests Order did he so much as touch the Ark or execute any the least Office properly belonging to the Priestly Function or did he not rather go before and abase himself amongst the people and say that he would become yet more vile so that God might be glorified All good Christian Emperors have evermore refused Ecclesiastical Authority for at the first General Council of Nice certain Bills were privily brought unto Constantine to be ordered by his Authority but he caused them to be burnt saying Dominus vos constituit c. God hath ordained you Priests and hath given you Power to be Judges over us and therefore by right in these things we are to be judged by you but you are not to be judged by me Valentine the Good Emperor was desired by the Bishops to be present with them to reform the Heresie of the Arrians but he answered Forasmuch as I am one of the Members of the Lay people it is not lawful for me to define such Controversies but let the Priests to whom God hath given the charge thereof assemble where they will in due Order Theodosius writing to the Council of Ephesus saith It is not lawful for him that is not of the holy Order of Bishops to intermeddle with Ecclesiastical matters And now shall we cause our King to be Head of the Church which all good Kings have abhorred the very least thought of and so many wicked Kings have been plagued for so doing Truly my Lords I think they are his best Friends that disswade him from it and he would be the worst enemy to himself if he should obtain it Lastly If this thing be farewel all Unity with Christendom for as that holy and blessed Martyr St. Cyprian saith all Unity depends upon that holy See as upon the Authority of St. Peters Successors for saith the fame holy Father all Heresies Sects Schisms have no other Rise but this that men will not be obedient to the chief Bishop and now for us to shake off our Communion with that Church either we must grant the Church of Rome to be the Church of God or else a Malignant Church If you answer she is a Church of God and a Church where Christ is truly taught his Sacraments rightly administred c. how can we forsake how can we fly from such a Church certainly we ought to be with and not to separate our selves from such a one If we answer The Church of Rome is not of God but a Malignant Church then it will follow that we the Inhabitants of this Land have not as yet received the true Faith of Christ seeing we have not received any other Gospel any other Doctrine any other Sacraments than what we have received from her as most evidently appears by all the Ecclesiastical Histories wherefore if she be a Malignant Church we have been deceived all this while and if to renounce the common Father of Christendom all the General Councils especially the first Four which none renounce all the Countreys of Christendom whether they be Catholique Countreys or Protestant be to forsake the Unity of the Christian World then is the granting of the Supremacy of the Church unto the King a renouncing of this Unity a tearing of the Seamless Coat of Christ in sunder a dividing of the Mystical Body of Christ his Spouse limb from limb and tayl to tayl like Sampsons Foxes to set the Field of Christs holy Church all on fire and this is it which we are about wherefore let it be said unto you in time and not too late Look you to that The End of the First Dialogue containing the History of the First Reformers and Anti-Reformers The Second treats of the Reformation it self and the natural Fruits thereof Jealousy and Distraction amongst the People Decay of Sincerity c. Now Reader wer't thou to choose thy Religion consider which of these two Guides thou wouldst follow Cranmer or the Bishop of Rochester the former having no Mission from Heaven nor major Vote of the Convocation to authorise his Reformation nor yet any great mind to dye a Martyr for the same the later frankly exposing his Life to Stemm that Inundation of Sacriledge Schism and Confusion that was breaking in anno 1535. FINIS
the particulars of Bribery and Extortion they being mentioned in general expressions seem only cast into the heap to defame him And pag. 285. he carried his Greatness with wonderful Temper and Moderation and fell under the weight of popular Odium rather than Guilt for which the Doctor gives this reason the Disorders in the Suppression of Abbies were generally charged on him ibid. With his Fall the progress of the Reformation which had been by his endeavours so far advanced was quite stop'd p. 285. For all that Cranmer could do after this was to keep the ground they had gained but he could never advance much further ibid. With him the Office of the Kings Vice-Gerent in Ecclesiastical affairs dyed as it rose first in his person And as all the Clergy opposâ—d the setting up a new Officer whose Interest should oblige him to oppose a Reconciliation with Rome so it seems none were sound to succeed in an Office that proved so fatal to him p. 285. NOTE All the Clergy at that time were for a Reconciliation with Rome that was the year 1540. after their Deliverance from the Tyranny of Cromwell By all the Clergy the Doctor means the major part nay all except Cranmer and two or three more as shall appear by and by out of Dr. Burnet Dr. Heylin remarks Histor Reform p. 11. ad annum 1540. King Henry advanceth his great Minister Cromwell by whom he had made such havock of Religious Houses in all parts of the Realm to the Earldom of Essex and sends him headless to his Grave within three months after And Dr. Burnet himself cannot but observe the Judgment of God upon Cromwell anno 1540. viz. His ruin was now decreed and he who had so servilely complied with the Kings Pleasure in procuring some to be attainted the year before without being brought to make their Answer fell now under the same Severity p. 227. 1. vol. A. How did Cromwell govern the Church B. First as King Henrys Vicar General afterwards as Lord Vice-Gerent in Ecclesiastical matters They were two different Places and held by different Commissions By the one he had no Authority over the Bishops nor had he any Precedence but the other as it gave him the Precedence next to the Royal Family so it clothed him with a compleat Delegation of the Kings whole Power in Ecclesiastical matters Burnet p. 181. By virtue of which Authority he sends out his Instructions to the Bishops how to proceed in a Reformation and his Injunctions to the Clergy which the Reader will find in Burnets Collection of Records 1. vol. p. 181. Bock 3. concluding thus All which and singular Injunctions I minister unto you and your Successors by the Kings Highness's Authority to me committed in this part which I charge and command you by the same Authority to observe and keep upon pain of Deprivation Sequestration of your Fruits or such other Coercion as to the Kings Highness or his Vice-Gerent for the time being shall seem convenient This was in the year 1538. One of those Injunctions was this viz. You shall suffer from henceforth no Candles Tapers or Images of Wax to be set before any Image or Picture but only the Light that commonly goeth a cross the Church by the Rood Loft the Light before the Sacrament of the Altar and the Light about the Sepulchre which for the adorning of the Church and Divine Service ye shall suffer to remain still admonishing your Parishioners that Images serve for none other purpose but as the Bocks of unlearned men that ken no Letters whereby they might be otherwise admonished of the Lives and Conversation of them that the said Images do represent Also that you shall expressly provoke stir and exhort every person to read the Bible admonishing them nevertheless to avoid all Contention Altercation therein and to use an honest Sobriety in the inquisition of the true sense of the same and refer the Explication of obscure places to men of higher Judgment in Scripture NOTE Such Admonitions were to no purpose the Bible being once permitted into the rude hands of the Multitude For what say they does he allow us to read the Scripture and then debar us the use of our Vnderstandings Has not every man a Judgment of Discretion to read and interpret the Scripture for himself so as not to pin his Religion on the sleeve of the Church Another of his Injunctions was that you shall in Confessions every Lent examine every person it seems private Confession was then in practice whether they can recite the Articles of our Faith and the Pater noster in English and hear them say the same particularly wherein if they be not perfect ye shall admonish them that every Christian ought to know the same before they receive the blessed Sacrament of the Altar and to learn the same more perfectly by the next year following So you shall declare unto them that you look for other Injunctions mark this from the Kings Highness by that time to stay and repel all such from Gods Board as shall be found ignorant in the premises Coll. p. 181. A. So much for Cromwell whose Religion or Church whatever it was is past my understanding Go on and tell us who is your next Saint of the Reformation B. Thomas Cranmer Archbishop of Canterbury A. What Signs of an Apostle did appear in him B. Your Question is but rational since Burnet affirms so positively that he was a man raised up by God for great Services p. 335. 2. vol. A. I know he was next to Cromwell the grand Projector of Reformation under Henry 8. but the thing that I expect from Burnet is the proof of that Assertion that he was a man raised up by God in case he would oblige us to esteem the Reformation not to have been the work of Man but of God. Shall Cranmer take upon him to reform that is to pull down the established Religion of the Nation coyn 39 Articles and impose them on the Clergy as if he had thought the Scriptures obscure or insufficient in things necessary the major part of the Christian World protesting against it as new Doctrine and all this by a meer humane Authority an Act of Parliament passed under the Childhood of Edward 6 B. As for the marks of his Apostleship take the History of his Actions compared with Burnets Character and then satisfie your self the best you can Warham Archbishop of Canterbury dying in the year 1533. King H. saw well of how great importance it was to the Designs he was then forming viz his Divorce from Q Katherine c. to fill that See with a learned prudent and resolute Man but finding none in the Episcopal Order that is amongst all the English Bishops that was qualified to his Mind note this and having observed a native simplicity joyned with much Courage and tempered with a great deal of Wisedom in Doctor Cranmer who was then Negotiating his business among the learned Men of Germany
his Consecration what was the first Service he did for the King B. The Parliament then sitting anno 1533. he came and sat in the upper House of Convocation Burnet p. 129. and there says Heylin he propounds two Questions to be disputed and considered by the Bishops and Clergy concerning the Kings Marriage with Queen Katherine both which Questions were answer'd as the King would have have it though not without some opposition in either House especially the upper It was concluded thereupon in the Convocation and not long after in the Parliament also that the King might lawfully proceed to another Marriage But NOTE The King was then privately married to Ann Bolen Heylin proceeds These Preparations being made and the Marriage with Queen Katherine precondemned by Convocation The new Archbishop upon his own desire and motion contained in his Letters of the 11th of April is authorized by the King under his Sign Manual to proceed definitively in the Cause mark the Authority upon which Cranmer proceeds to divorce Queen Katherine who thereupon accompanied by the Bishops of London Winchester Wells and Lincoln and divers other persons to serve as Officers in that Court repaired to Dunstable in the beginning of May and having a convenient place prepared in form of a Consistory they sent a Citation to the Princess Dowager meaning Q Katherine who was then at Ampthill a Mannor House of the Kings about six miles off requiring her to appear before them at the day appointed which day being come and no appearance by her made either in person or by proxy as they knew there would not she is called peremptorily every day fifteen days together and every day there was great posting betwixt them and the Court to certifie the King and Cromwell a principal Stickler in this business how all matters went in one of which from the new Archbishop extant in the Cottonian Library a resolution is signified to Cromwell for coming to a final Sentence on Friday the 18th of that Month but with a vehement Conjuration both to him and the King not to divulge so great a Secret for fear Queen Katherine on the hearing of it either before or on the day of passing Sentence should make her appearance in the Court. For saith he if the Noble Lady Katherine should upon the bruit of this matter either in the mouths of the inhabitants of the Country or by her Friends or Council hearing of it be counselled or perswaded to appear before me at the time or before the time of Sentence I should be thereby greatly staid let in the Process and the Kings Graces Council there present shall be much uncertain what to do therein For a great bruit and voice of the people in this behall might perchance move her to do the thing which peradventure she would not if she hear little of it and therefore I pray you to speak as little of this matter as you may and to move the Kings Highness so to do for consideration above recited Heylin Histor Reform pag. 177 178. NOTE Burnet commends Cranmer for his native Simplicity joyned with Prudence but what sort of Prudence this was let any man judge Thus Heylin sets down the naked truth of this matter which Burnet colours with all his Art not mentioning this Letter to Cromwell p. 130. 1. vol. He proceeds ibid. But so it happened to their wish that the Queen persisting constant in her resolution of standing to the Judgment of no other Court than that of Rome vouchsafed not to take any notice of their proceeding in the Cause and thereupon she was pronounced to be Contumax for defect of Appearance and by the general Consent of all the learned men then present the Sentence of Divorce was passed and her Marriage with the King declared void and of no effect Heylin page 178. Of this more anon A. But if you please I would know of what Church or Religion was Cranmer at the time of his Consecration and afterwards and likewise what were the Words of his Mission and Consecration both as Bishop and Priest B. First as to his Religion I will tell you my own opinion A Papist he could not be at that time because he denied the Popes Supremacy and other Doctrines of the Church of Rome Of the present Church of England he could not be because he went to Mass then and 14 years after so that he must be of King Henry's Church or of none at all In the year 1538. he was says Burnet of Luthers Opinion which he had drunk in from his Friend Osiander pag. 252. 1. vol. And sate upon the Tryal and Condemnation of John Lambert one of the new Preachers for denying the Corporal Presence of Christ in the Sacrament After the Death of K. Henry of whom he stood in aw he tackt about with the next wind of Doctrine which was Zuinglianism and joyning with King Edwards privy Counsellors he reformed that is subverted the established Religion of the Nation Yet in the first year of King Edward Heylin tells you that he with eight other Bishops all in their rich Mitres and other Pontificals sang a Mass of Requiem for the Soul of Francis the French King then lately deceased History Reform page 40. Notwithstanding that he with the rest of the Privy-Council had a good while before sent out their Injunctions and Commissioners into all parts of the Nation and Preachers to attend them which Preachers were particularly instructed to disswade the people from praying for the Dead from Diriges and Masses c. Heylin p. 34. yet Burnet would perswade you he was a Person of a native simplicity and not for Court Policies vide p. 302. A. And besides all this did he not hold some strange Opinions B. Yes Doctor Burnet says he had some particular Conceits of his own or singular Opinions which he delivered with all possible Modesty page 289. 1 Vol. A. What were those Opinions B. You shall hear them together with the excuse which the Doctor makes for him First That Bishops and Priests were at one time and were not two things but one Office in the beginning of Christs Religion In which Opinion all the Bishops and Clergy of England except two Bishops and two Doctors were against him Burnet Collection Records page 223. 2. A Bishop may make a Priest and so may Princes and Governours also and that by the Authority of God committed to them and the People by their Election For as we read that Bishops have done it so Christian Emperors and Princes usually have done it and the People before Christian Princes were commonly did Elect their Bishops and Priests But all the rest of the Bishops and Clergy except the Bishop of Saint Davids and two or three Doctors said positively that they found no example either in Scripture or the ancient Doctors that any Man beside a Bishop hath Authority to make Priests 3. In the New Testament he that is appointed to be a Bishop or a Priest
needeth no Consecration by the Scripture for Election or Appointing thereunto is sufficient This all the Bishops contradicted except Saint Davids saying that the Apostles made Priests by imposition of Hands with Fasting and Prayer and Dr. Redmayn said the Office of Priesthood is too dangerous a thing to be undertaken to be set upon are his words when one is but appointed only therefore for the Confirmation of their Faith who take in hand such a Charge and for the obtaining of further Grace requisite to the same Consecration was ordained by the holy Ghost and hath been always used from the beginning page 230. 4. To this Question whether a Christian Prince having conquered certain Dominions of Infidels and having none about him but Lay-men He and They may not by the Law of God Preach and Teach God's Word and also make and constitute Priests Cranmer Answers positively It is not against God's Law but contrary they ought indeed so to do and there be Histories that witness that some Christian Princes and other Lay men unconsecrate have done the same Reader The English Bishops perhaps were not aware of his design in proposing this and such like Questions which was to nooze them into a Concession under their Hands that the Prince might Preach himself and Authorize others to preach Reformation in case of necessity that is If his Clergy and Bishops would not comply as Cranmer knew they would not 5. To this Question Whether a Man is bound by the Authority of this Scripture Quorum remiseritis peccata remissa sunt c. to Confess his secret deadly Sins to a Priest He answers point blank that no Man is bound All the Bishops and Clergy three or four excepted honestly affirming that by Authority of those words Christians are bound to Confess their secret as well as open Sins That Priests are bound to give Absolution but no Priest can Absolve from that Sin which he knows not Doctor Tresham answered Such Confession is a thing most Consonant to the Law of God and that it is a wise point and a wholsome thing so to do And God said he provoketh and allureth us thereunto by giving active Power to Priests to Absolve in these words Whosoever Sins ye remit they are remitted c. It is also a safer way for Salvation to Confess if we may have a Priest page 238. Collections Doctor Edgeworth answered worthily that to obtain Remission of Sin and Recover the Grace of God a Man is bound by the Law of Nature to take the surer way And because said he we are bound to Love God above all things we ought by the same Bond to seek the best and surest Remedy for the Recovery of his Grace Contrition is one way but because a Man cannot be well assured whether his Contrition Attrition or Displeasure for his Sins be sufficient to satisfie Almighty God or worthy to obtain his Grace therefore it is necessary to take that way that will not fail and by which thou mayest be sure and that is Absolution by the Priest which by Christ's promise will not deceive thee so that thou put no obstacle or bar in the way that is if thou do not then actually Sin inwardly or outwardly but intend to receive what the Church intends to give Thee by that Absolution Now the Priest can give thee no Absolution from that Sin which he knows not therefore thou art bound to confess thy Sin. Thus Doctor Edgeworth page 237. Burnet's Collections I wish Cranmer had half the honesty or piety of this Man. Doctor Leighton answered I think such only as have not the knowledge of the Scripture be bound to confess their secret deadly Sins unto a Priest Howbeit no Man ought to despise such Auricular Confession for I suppose it to be a Tradition Apostolical necessary for the unlearned Multitude Thus he page 238. Collections 6. To this Question Whether only Bishops and Priests may Excommunicate by God's Law he answers a Bishop or a Priest by the Scripture is neither commanded nor forbidden to Excommunicate but where the Laws of any Country giveth him Authority to Excommunicate there they ought to use the same in such Crimes as the Laws have such Authority in and where the Laws of the Region forbiddeth them there they have no Authority at all And they that be no Priests may also Excommunicate if the Law allow thereunto NOTE That in Queen Mary 's days Catholick Religion being restored by Law Cranmer had by his own Confession no Power of the Keys Nay every Constable might Excommunicate as well as he if the Law gave power These were strange Opinions for an Archbishop and Reformer of the Faith he subscribed thus ' Thom. Cantuariens this is my Opinion and Sentence at this present which I do not temerariously define but do remit the Judgment thereof wholly unto your Majesty that was Henry VIII A. How does Burnet excuse him for these Opinions B. Very oddly as a Man would think viz. it seems that afterwards he changed his Opinion for he subscribed the Book that was soon after set out which is directly contrary to these Opinions that is to say in the year 1540. he subscribed to a Book for seven Sacraments for Transubstantiation for the profitable use of Images to put us in mind of the great Blessings we have received by our Saviour for desiring the Prayers of Saints as Intercessors being the Doctrine of the Catholick Church For the use of the Hymn called Ave Maria in Commemoration of Christs Incarnation and to set forth the Praises of the blessed Virgin. Of all which particulars he believed not a syllable though he subscribed with the rest of the Bishops Nay Burnet tells you plainly page 289. that he was then for reducing the seven Sacraments to two but the Popish Party was prevalent at that time So the old number of seven was agreed to anno 1540. that is the major vote of Bishops carried it against him and he durst not but subscribe for fear of King Henry In the year 1536 which was but four years before he gave his subscription to a Book for three Sacraments onely wherein was declared the necessity of Auricular Confession and that it was good to pray unto the Saints to pray for and with us Of which he believed not a tittle See Burnet page 217. so that by what he subscribed it can never be gathered that he quitted those strange Opinions A. But after all this did he not renounce the Protestant Religion in Queen Mary's days B. Yes the Popish Party have but too great advantages against him says Burnet in the last part of his Life The Fears of Death wrought that effect on him that he did recant which he signed thrice Appendix to 2. vol. pag. 400. So for all his Recantation he was led out to be burnt and then he returned back to his former Doctrines mark this and expressed his Repentance for his Apostacy with all the seriousness that was possible
inflicted on those that denied the Queens Supremacy ann 1559. but the loss of their Goods and such as refused to take the Oath did only lose their Imployments Whereas to refuse the Oath in King Henrys time brought them into a Premunire and to deny the Supremacy was Treason But against this Bill of Queen Elizabeths first Parliament the Bishops made Speeches in the House of Lords the rest of the Bishops opposed it the rather because they had lately declared so high for the Pope that it had been very indecent for them to have revoked so soon pag. 386 387. 2. vol. The Bishop of Chester said in Parliament that the Bill was against both Faith and Charity meaning the Bill for the new Service that Acts of Parliament were no Foundations for a Churches Belief that it was an insolent thing to pretend that all our Fathers lived in Ignorance That the Prophets oftentimes directed the Israelites to enquire of their Fathers Matters of Religion could not be understood by the Laiety Jeroboam made Israel to sin when he set up a new way of Worship Gallie by the Light of Nature knew that a Civil Judge ought not to meddle with matters of Religion In the Service-Book that was then before them there was no Sacrifice for Sin c. and for these reasons says Burnet he could not agree to it But if any thought he spoke this because of his own concern or pitied him for what he might suffer by it he would answer in the words of our Saviour Weep not for me weep for your selves p. 393. After him spake Fecknam Abbot of Westminster he said There had been great Order and Obedience in Queen Marys Reign but now every where great Insolencies were committed by the people with some very indecent Prophanations of the most holy things He recommended to them in St. Austins words the adhering to the Catholique Church the very name Catholique which Heretiques had not the confidence to assume shewed their Authority The Consent of the whole Church in all Ages with the perpetual Succession of Pastors in St. Peters Chair ought to weigh more with them than a few new Preachers who had of late distracted both Gemany and England Burnet pag. 393. 2. vol. Then see his Appendix to 2. vol. p. 408. where setting down these words of Nicholas Sanders That the Laws concerning Queen Elisabeths Supremacy passed the House of Lords with great difficulty all the Bishops opposing them Burnet answers It is true all the Bishops did oppose them c. But to all the Changes that were made in King Edwards time they submitted c. Why then were they turned out by King Edward and Protestants substituted in their places Thus Reader it appears by Burnets own Confession that the Reformation was not the Act and Deed of the old Clergy or Convocation of England or the major part thereof but impos'd on the Nation by the Power and Interest of a few persons And so I leave you to think what you please of Mas William Kings Confidence the Preacher of St. Warbroughs affirming as you have heard that Cranmer in all he did had the unanimous Consent and Vote of the major part of the Convocation the universal Submission of the Clergy c. Answ p. 25. A. But supposing he had the major Vote of his side as he had not could that have justified his Reformation B. Not at all for being all made Priests after that Form Accipe Potestatem offerre Sacrificium Deo missasque celebrare tam pro vivis quam pro defunctis c. they had no more Authority to abrogate the Mass than the present Archbishop of Canterbury with the major Vote of the Protestant Bishops to abolish the Common Prayer By their Protestant Orders they cannot do it A So much for his Priesthood You said he was consecrated Bishop in the year 1533. what were the Words of his Consecration B. You may find them in the Roman Pontifical First he was interrogated Vis Traditiones orthodoxorum Patrum Decretales sanctae Apostolicae sedis constitutiones veneranter suscipere docere ac servare R. Volo Vis beato Petro Apostolo cui à Deo data est Potestas ligandi ac solvendi ejúsque Vicario Domino nostro N. Papae suisque Successoribus Romanis Pontificibus fidem subjectionem obedientiam secundum Canonicam Auctoritatem per omnia exhibere R. Volo Credis sanctam catholicam Apostolicam unam esse veram Ecclesiam in qua unum datur verum Baptisam vera peccatorum omnium Remissio R. Credo That is Will you reverently receive teach and keep the Traditions of the orthodox Fathers the Decrees and Constitutions of the holy and Apostolique See He answered I will. Will you shew Fidelity Subjection and Obedience to St. Peter the Apostle and his Successors the Bishops of Rome in all things according to the Canons He answered I will. Do you believe one holy Catholique and Apostolique Church in which there is true Baptism and true Remission of Sins He answered I believe After which the Bishop consecrating authorizes him in these Words viz. Accipe Evangelium vade praedica populo tibi commisso Receive thou the Gospel go and preach to the people committed to thy charge R. Amen A. Why by this Consecration he had no more Authority to preach the Doctrine of 39 Articles than the present Archbishop of Canterbury to preach the Doctrine of the Council of Trent B. No more You see how he obliged himself to pay Fidelity Subjection and Obedience to the Bishops of Rome in all things according to the Canons then in force And reverently to receive teach and keep the Constitutions of the holy and Apostolique See. And upon these terms he receiv'd his Commission to go and preach the Gospel A. The matter is plain All his Changes were unwarrantable and his Reformation but a Castle in the air without a Foundation if you set aside Acts of Parliament B. And besides all this he swore that Oath to the Pope which you have heard page 28. of this Catechism Then what if all the Bishops had consented with him they had but violated their Engagements and Vows as he did being all sent and ordained after that Form. Reader I pray look into the Form and Manner appointed by the Church of England for consecrating of Bishops and Archbishops and there observe how Protestant Bishops do oblige themselves to preach Gods Word according to the Authority committed unto them by the Ordinance of this Realm and no otherwise that is to say according to the Doctrine of Thirty nine Articles Then enquire a little further what Commission had Cranmer or Matthew Parker to impose or preach the said Articles A. Enough of Cranmer What is Burnets Character of those few Bishops that were of his Party B. Those were Latimer Shaxton Barlow who were rather Cloggs than Helps to Cranmer says Burnet Latimers Simplicity and Weakness made him be despised Shaxtons proud and litigious
Humour drew hatred on him Barlow was not very discreet Burnet pag. 255. 1. vol. And then it follows Many of the Preachers whom they cherished meaning the new Preachers whether out of an unbridled forwardness of Temper or true Zeal that would not be managed and governed by politick and prudent measures note this were flying at many things not yet abolished See the rest Burnet ibid. This was in the year 1538. A. Give me leave to ask you one Question B. What 's that A. What is your meaning by all this History of Cranmer and his Associates B. Nothing but to shew the unwarrantableness of all the Changes they made in Religion having neither extraordinary nor ordinary Mission to recommend them nor yet the major Vote of the Convocation Ordinary Mission they had none but what you have heard out of the Roman Pontifical Extraordinary things they never pretended to besides what I have told you out of Burnet and Fox Now Reader remember that wonderful Answer of Mas William Kings page 18. viz. Although therefore the first Reformers had their Orders from Bishops in Communion with the Church of Rome Yet it was as Christian Bishops they ordained and as English Bishops that they admitted the first Reformers to their Charges But suppose they the first Reformers had no other Orders but what they received from the Bishop of Rome himself all that can be concluded from thence is that we are obliged to own that the Orders of Priest and Bishop given by Roman Catholicks are valid and capacitate a Man to perform all the Duties belonging to those Offices in a Christian Church which we readily acknowledge observe that and charge the Popish Priests and Bishops not with want of Orders but with abusing the Orders they have to ill intents and purposes by whose Authority do you pass this Censure The Roman Catholick Bishops do not confer Orders as Roman but as Christian Bishops their Orders are Christian Orders Mark Reader what he says Roman Catholick Bishops are Christian Bishops and their Orders Christian Orders why then did the first Reformers so notoriously transgress them And those we hold sufficient to all intents and purposes of the Reformation and must do so till Mr. Manby or some body else prove them insufficient In short a Man is ordained neither a Protestant nor a Papist but a Christian Bishop his Mission is a Christian Mission page 19. Now Roman Catholicks will be apt to ask what needs any more to recommend their Doctrine then Christian Bishops and a Christian Mission Mr. King allows their Mission and denyes their Doctrine They deny both his Mission and his Doctrine When Doctrines are disputed and Scriptures alledged by both Parties how shall a Church prove the verity of her Doctrine but by the certainty of her Mission Did not our blessed Saviour answer that question of the Jews by what Authority doest thou these thing by appealing to the Evidence of his Mission The works that I do testifie of me that I am sent from God A. But Mr. King's meaning is this that Roman Catholicks have exceeded their Commission by teaching false Doctrine B. But I would fain know of him who shall be Judge of that he knows very well that 's as easily deny'd as 't is affirm'd And I appeal to the indifferent Reader which of the two Parties have been the greatest Transgressors of those Orders now mentioned A. But don't you observe one admirable passage in him B. What is that A. Why that Mr. M. proceeds on an ignorant supposition that every Man is ordained to preach the Tenets of his Ordainers Whereas the ordained are no more accountable to their Ordainers upon the account of being ordained by them then a Man is accountable to a Lord Chancellor for the use of his power because he set the Seal to his Patent by which he claims his power page 19. B. Very good then if Mr. King were ordained by the Protestant Archbishop of Dublin or of Tuam he is not accountable to them for his Doctrine because the Ordainers are only instruments but his Power is from Christ A. Mark what he says he is not accountable to his Ordainers upon the account of being ordained by them page 19. What can be the meaning of this but that Ministers are not bound to preach the Tenets or Doctrines of those that sent them although Our Saviour himself says my Doctrine is not mine but his that fent me John 7.16 B. I observe he may prove a shew'd Man if he lives and set up for a new Reformer and then justifie it by saying It s an ignorant supposition to think every man is ordained to preach the Tenets of his Ordainers or else must have no Mission The Ordainers being only instruments but the Power from Christ page 19. Reader May not a Man receive Orders from the Church of England and afterwards make a step to New England and there preach against Common Prayer by vertue of this assertion A. But what say you to that scurrility and uncleanliness of Language wherewith he treats Mr. M. from one end of his Answer to the other B. You must Pardon him he had many Reasons for that first to shew a good example to his Flock 2. To prove himself a Gentleman and a well bred Scholar 3. To entertain his Friends with whom that sort of Language may be more taking perhaps then the most modest Expressions 4. To shew his Zeal for the Church and how much better a Dutiful Child may love a good Foster Mother the Church of Ireland then his own natural Mother the Church of Scotland c. A. Let us adjourn this Discourse till to Morrow And Conclude this first Dialogue with Burnet's Character of those two worthy Persons that dyed for the Catholick Religion under Henry VIII Sir Thomas More and the Bishop of Rochester On the first of July anno 1535. Sir Thomas More was brought to his Tryal The special matter of his Indictment was that on the 7th of May preceding before Cromwell Bedyll and some others that were pressing him concerning the Kings Supremacy he said he would not meddle with any such matter And was fully resolved to serve God and think upon his Passion and his own passage out of this World. That he had also sent divers Messages by one George Gold to Bishop Fisher to encourage him in his obstinacy and said the Act of Supremacy is like a Sword with two Edges for if a man answer one way it will confound his Soul and if he answer another way it will confound his Body That he had said the same thing on the third of June in the hearing of the Lord Chancellor the Duke of Norfolk and others And that he would not be the occasion of the shortening his own Life This and other particulars which passed betwixt him and Rich the Kings Sollicitor were laid together and judged to amount to a Denyal of the Kings Supremacy Judge Spelman writes that More being on