222 THE ERRONEOUS OUGHT TO CONTINUE IN ERROR.

suffer." I cannot help the boldness of these sentiments. Bonner, Gardiner, Hildebrand, and Innocent, the enemies of Luther in Germany, and the members of the tribunals in Spain,-(which are so shamefully misrepresented, that the words inquisitor and inquisition are actually used as terms of reproach, instead of honor)-these all thought as I think, all acted as I should certainly, though unwillingly, act. The "Tractarian British Critic" only carries out his principles, when he declares that he approves of the principles, and therefore, of the mandate of Bonner, in restoring, by episcopal authority, the customs of the Catholic Church, because they are antient. A religious man will say -when he is born under a peculiar ecclesiastical system of faith, and discipline, "If I am in error at present, I am in error by a disposition of Providence," and I will rest contented with present native error, rather than incur the risk of some future selected error. True it is, that if the primitive Christians had acted on this rule we should have had no Christianity. If the Reformers had done so, we should have had no Reformation. But they were different from me, and from my brethren-and if any man so interprets our Tracts and Numbers, as to make us resemble either, that man is guilty of some vile misrepresentation.

On the third of March following, the Queen is

*British Critic, No. 59, p. 105.

+ British Critic, No. 59, p. 105.

MARY COMMANDS BONNER TO ENFORCE THE LAWS. 223

sued certain mandates to Bonner, commanding the more energetic enforcement of the new, or revived laws. "God pardon the soul of my brother Edward," said the affectionate Queen. "We greet you well, our Right Reverend Father in God," said these pious documents, “and we charge you to root out not only all immorality, but to put in execution all such canons, and ecclesiastical laws, as were in use in the reign of Henry VIII." The claim to royal supremacy over the Church was commanded to be expressed no more by any Bishop. The sceptre was resigned to the crosier, as it ought to have been. The Bishops were required, however, with some inconsistency, (for they ought to have had the power to originate as well as to execute the laws against heresy,) to "travail diligently for the repressing of heretics, especially in the clergy, duly correcting and punishing the same." Unlawful books were prohibited-but their titles were not specified, as at a later period. The clerical marriages were dissolved. Processions and services in the Latin tongue were ordered. All schoolmasters, who were Protestant, were dismissed —and other enactments were ordered, which favored the restitution of true religion.* Bonner's religion, loyalty, zeal, and Tractarianism, alike incited him to obey the mandates of the Queen to the utmost. I will not discuss the royal injunctions of Mary at any length at present. I can only say that I am not aware that there is anything in them, which my prin* Foxe, vi, p. 427-9.

224 BONNER TAUGHT THAT THE PRIESTS MAKE CHRIST.

ciples would compel me to disapprove. Neither can I censure Bonner, therefore, for his implicit obedience to his Sovereign.

The next anecdote or fact related of Bonner meets with the most cordial approbation both of myself and my friends. The whole of our system, and the whole of Bonner's system, as applied by his and our friends, rests upon the Divine authority of the Christian priesthood. Neither shall I quote any passages to vindicate the eulogy of Bonner at the meeting of the Convocation in 1554-when he affirmed that priests and elders be worthy of all men, to be worshipped for the dignities sake, which they have of God-as in Matt. xvi. Whatsoever ye shall loose upon earth, shall be loosed in heaven." Why shall I hesitate to praise Bonner for this declaration. If as my friend Froude, so often quoted, affirms, we have the power "to make the body and blood of Christ" -then, as Bonner goes on to say-a Priest is like the Virgin Mary-as she conceived Christ, the Priest makes him, Mary by five words did conceive Christ. The Priest by five words makes his very body. Other things he adds, and he concludes that "the dignity of Priests, passeth the dignity of Angels, because there is no power given by the angels to make the body of Christ. The least Priest on earth, may do that which the highest Angel cannot do in heaven. Oh! worshipful dignity of Priests, in whose hands

* See the Speech of Bonner in Foxe, vol. vi., p. 433. New Edition.

PRIESTS ARE TO BE HONORED BEFORE KINGS. 225

the son of God is, as in the womb of the Virgin, incarnate-wherefore Priests are to be honored before all kings, princes, and nobles. A Priest is higher than a King, happier than an Angel, maker of his Creator." Such are the words of Bonner. The Ultra-Protestant may deride them: but that Tractarian will never deny their justice, who believes that the Priest can make the body and blood of Christ. This Froude believed. This Bonner believed. If I love Froude, why shall I not dare with him to love, to admire, to vindicate this our dear Bonner.

The wretched Ultra-Protestants, who despise those noble conclusions, from the Catholic ritual, which our Fathers possessed before the Reformers, as they are so ludicrously called, induced the church and people to reject such doctrines, are accustomed to say, that if the Priests are thus superior to Angels, we might suppose they would be of angelic tempers, and be free from human infirmities: and they laugh to scorn the expressions of Bonner, because he did not preserve his temper at the Visitation of his Diocese this year. He began his Visitation on Sept. 6, and prepared for the better ordering of his enquiries, a book of articles, thirty-seven in number. The impatience he manifested at Wadham, on his progress through his diocese, is the object of the Ultra-Protestant contempt to which I allude. I see in it, however, merely an act of consistency. It was the custom, as indeed it still is, to ring the bells in every parish, when the Bishop comes into it, on his visitation.

226

BONNER STRIKES A GENTLEMAN.

When Bonner arrived at Hadham, the bell-ringers had forgotten their duty. The bells were not rung. "What meaneth this," he demanded, "that the knave the clerk ringeth not, and the parson meeteth me not." The excuse these people alleged was that he had come two hours before his time. Of this I know nothing. His biographer records of him that, when the Parson of the parish apologised for his unreadiness to receive him, and assured him that if he had known the Bishop would have arrived so early, he would have been prepared for him. Bonner commanded him to move away-and said to him-"before God thou art a knave, avaunt heretic”—and so saying he struck at him. The Parson, Dr. Bricket, avoided the blow, which fell upon the head of Sir Thomas Joscelyn. "What meaneth your Lordship?" said the knight. Have you been trained in Will Somer's school, to strike him that standeth next you?" Bonner either did not hear, or would not answer, for he made no reply. Feckenham, the Dean of St. Paul's, apologized to Sir Thomas, that the Bishop's long imprisonment in the Marshalsea, had injured his power of self possession. "It seems to be so indeed," replied the knight, "for now that he has left the Marshalsea, he is ready for Bedlam," and with this "merry conceit," as the historian relates the affair, the business ended. The Ultra-Protestants are accustomed as I have said, to deride this conduct of Bonner. They consider it to be undignified, and unworthy of his station as a Bishop. With me it seems to be only the pardon