himselfe with all his merites unto us, lyveth in us, delyvering us from our synnes, shall raise us from the dead, and bring us to a parfyt heavenly and blessed lyfe. For this cause, that is to say, for the nourishment of thys faith, it was the Lords pleasure to use herein the signes of meate and drincke, and geve his fleshe spiritually to be eaten by the signe of bread, to be eaten bodely; and his bloud spiritually to be dronke, by the signe of wine to be dronken bodely, and so (as it is before said) He geveth in the supper the same partaking of himselfe by the signes, and by his words, which in the sixt of John by words onley He hath set out. 47. If I be demaunded, what maner of joynyng may be betwyxt the glorified body of Christ and ther determinately placed, and the corruptible bread here in earth, conteined in a sensyble place; I answer, even such as is betwyxt the regeneration and the dipping in the water, and as is betwyxt the Holy Ghost, and the breath of Christes mouth, which I do call the joyning in the covenant. For so mutch as they that with a true and lyvely faith be partakers of these signes bodely, spiritually receive in dede an assuraunce, with an encrease of the partaking of the Lords body and bloud. So they be members of Christ, flesh of his flesh, and bone of his bones, and therby they grow more and more into the perfection of the same. 48. Whosoever therfore maketh these signes of Christes presence beside the use that the Lord hath appointed them unto, (which is to be eaten and dronken in this sacrament,) bringeth men into abhominable rage and madnes to set up idolatry. Neither receiveth he any thing at all of that food which the Lord geveth to his, that taketh in hand to eate and drincke these sacraments without a lyvely fayth in Christ, but receyveth death and dampnation to himselfe. 49. Such as be altogether ungodly, say I, that in the holy supper they receive nothing of Christ: such as have faith, and yet make no difference of this meate (as certain of the Corinthes, which were blamed of the apostle, dyd,) as I cannot deny them to receive Christ in the supper through the faith which they have, even so I will not say that they have eaten Christ. If so be that they do not rightly practyse their faith by the religious dyfference-making of so high misteries, which is the special eatyng of this meate. For such are lyke unto them which taking meate in their mouthes, eyther chew it not, or els, let it not downe, or when it is letten down, digest it not, so that in a little while, or soone after, they vomit it up againe. 50. If I be enquired as concerning the Lords words ("This is my body") what thing is demonstrate or shewed here, I say, that to the sences it is bread, but to the mynde or understanding, it is the Lords body, even as in all speeches wherin insensible things are exhibited or geven by sensible signes. So that the meanyng is, the thing which by this signe I geve unto you, is my body which is delyvered for you. As the Holy Ghost speaketh of the circumcision, saying, "This is my covenaunt,' ," that is to say, the thing that by this signe I ordeine unto * Gen. xvii. you, is my covenaunt to be observed betwixt me and you, &c. After such sort are we wont to speake of the signes which do signifye or betoken a thing, albeit they do not exhibit the thing they betoken, as when we do say of the emperours image, This is themperour that subdued Fraunce, that is to say he is represented by this image. 51. I object or say against transubstantiation: “This cup is the new testament;" "This," that is to say, circumcision, “is my covenaunt,” and, "the Word is made flesh," we may not conclude and determyne either the cup or the circumcision to be chaunged into a covenaunt, and the word to be chaunged into flesh. We may not therfore determyne and conclude by these wordes of the Lord, which in gevying of bread did say, Take, this is my body," that there is a chaunge of the bread into the Lords body. For there is no maner of such speaking, no not in all the Scripture, that do shewe such an alteration called a "transubstantiation," as the Papistes do imagine. For wythout sure auctoritie of the Scripture, no article of the faith may be ordeyned. 52. And so I thinke it evident, that three thinges are geven and received in the Lords supper of them that rightly communicate at the Lords table. First bread and wine, nothing in themselfe chaunged, but that they are, by the wordes and the ordinaunce of the Lord, made all onely the sygnes. Secondly, the selfe body and bloud of the Lord, that by these we maye the more parfectly communicate in the participation of the regeneration, or rather, to have the more parfyt partaking of these, or else, that they may be of more perfection in us. Thirdly, the establishing of the new testament of the forgevenes of synnes, or of us by election to be made the sonnes of God. 53. I call the signs, after the mind of Ireneus, an earthly thing. The partaking of the Lord to be as the effect therof, I call the establishing of the new testament the heavenly thing, and therefore to be laid hold upon only by faith, and not to be wrapped in with any worldly imaginations. 54. And forasmuch as in the supper, we be not all only admonished of one Christ, and of the partaking of Him, but also we do receive Him, I had leaver yet say, according to the Lords words: "Take and eate,' &c. that in the bread and the wyne, the body and bloud is geven, and that they signify the Lord. So that the bread here, is as well a sign of the Lords body exhibitive, I mean, which geveth the thing signifyed, as to be but a bare signe. Wherfore certain of the fathers have well used herein the word of representing. For truly I think we must most chiefly expres the thing that is here most principal. For this word accipite, is all together a word of gevyng or delyvering. The Lord geve us grace that we may all speake one thing to the edyfying of the faith among us. Amen. Subscribed. MARTIN BUCERUS, D. Professor Theologiæ Cantabrigiæ. No. XLVII. Bishop Hoper to the Clergy of his Diocess of Glocester.* To the glory of God the Father, the Son, and the Holy Ghost. FORASMUCH as of all charges and vocations, the charge of such as be appointed to the ministry and function of the Church is the greatest; it is to be provided and foreseen, that such as be called and appointed to such vocation and office, be such as can satisfy the said office. Which may be done as S. Paul saith, two manner of wayes. The one if they be of sound doctrine, apt to teach, and to exhort after knowledg, and able to withstand, and confute the evil sayers. The other, if their life and maners be unculpable, and cannot justly be blamed: which consisteth in this; if the minister be sober, modest, keeping hospitality, honest, religious, chast; not dissolute, angry, nor given to much wine, no fighter, no covetous man, such as governeth wel his own house, and giveth an example of vertue and honesty unto others. For as the godly life and conversation of the parson, or doctor, doth no less avayle in the reformation of others, then the doctrin it self; so likewise they, who have no respect nor regard what evil, mischievous and devilish example of life outwardly appeareth to be in them, cannot have in them any just authority to reform or correct the faults of others. For by what just means canst thou reprehend and blame any other in that fault, wherin thou thy self art to be blamed? Or by what occasion canst thou preach chastity, or desire to have the same in another man, when as thou thy self, despising both God and holy matrimony, dost other nourish or keep a whore, or concubine at home in thy house, or else must defile other mens beds? Nother is he any thing les to be ashamed, that wil persuade others to live in sobriety, he himself being drunk. Wherfore what authority shal he obtain or get unto himself and his ministery, which is daily seen and marked of men, to be a common haunter of alehouses and tavernes, of whores, cards, dice and such like. Hereby shal you perceive and know, how that the old priests and pastors of Christs church did by their truth and gravity, subjugate and bring under the hardnecked and stif, stubborn Ethnicks, and caused them to have the same in fear. In so much that the wicked Emperor Julian caused the priests of the pagans to order their lives according to the lives of the others. But look what authority and reverence the old severity and gravenes of the pastors and priests did bring unto them at that time, even as much shame and contempt (or else a great deal more, as I fear) doth the letchery, covetousnes, ambition, simony, and such other corrupt maners, bring unto most priests, pastors and ministers, that be now in our dayes, of al men. Wherfore I being not forgetful of my office, and duty towards God, my prince, and you, do desire and beseech al you, for Christs sake, who commanded that your light should so shine before men, that they seing and perceiving the same, might glorify the Father, which is in heaven. *E MSto privato. Give your diligence, welbeloved brethren, together with me, so that the dignity and majesty of the order of priests, being fallen in decay, may not only be restored again, but that first and principally the true and pure worshipping of God may be restored; and that so many souls being committed to my faith and yours, may, by our wholsome doctrin and cleannes of conversation, be moved unto the true study of perfect charity, and called back from al error and ignorance; and finally, to be reduced and brought unto the high bishop and pastor of souls, Jesus Christ, and to the intent yee may the more easily perform the same, I have, according to the talent and gift given me of the Lord, collected and gathered out of Gods holy word, a few articles: which I trust shal much profit and do yee good. And if that any thing shal be now wanting or lacking, I trust by the help of your prayers and good counsil, they shal be shortly hereafter performed. Let every one of you therfore take good heed to approve your selves faithful and wise ministers of Christ. So that when I shal come to visit the parishioners committed to my cure, and come from God and the king's majesty, yee be able not only to make answer unto me in that behalf, but also unto our Lord Jesus Christ, judge both of the quick and the dead, and a very streit revenger of his church. Thus fare you wel unto the day of my coming unto you. No. XLVIII. Hooper, Bishop of Glocester, to Sr. William Cecyll, Secretary of State.* THE grace of God be with you, Amen. Syns my commyng down, I have byn at Worcestre, gentle Mr. Secreatori, and thought not to have departid thense, til I had set thinges in a good order, as nere as I could. But the negligence and ungodly behaviour of the ministers in Gloucestershire compellyd me to retourne, except I shuld leave them behynd as far out of order, as I should fynd the other, to whom I am going unto. I have spoken with the greatest part of the ministers, and trust within these six dayes to end for this time with them al. For the love of God cause the articles, that the kings majesty spake of, when we toke our othes, to be set forth by his autorite. I dout not but they shal do mouch good. For I wil cause every minister to confesse them openly before there parisheners. For subscribing privatly in the paper, I perceave, little avaylyeth. For notwithstanding that, they speak as ivel of godd faith, as ever they did before they subscribyd. I left not the ministers of Gloucestershire so farre foreward, when I went to London, but I found the greatist part of them as farre backward at my commyng home. I have a great hope of the people. God send good justices, and faythful ministers in the Church, and al wil be wel. For lack of hede corne so passith from hens by water, that I fere mouch we shal have great scarsite this yere. Doubtles men that be put in trust, do not there dewties. The Statute of Regrators is so usid, that in many quarters of * Sir W. H[icke's] MSS. these partes it wil do little good: and in some parts, where as licence by the justices wil not be grauntyd, the people are mouche offendid, that they shuld not, as wel as other, bagge as they were wount to do. God be praisid yet al things be quiet, and I trust so wil contynew. Thus desiring God to contynew you long in health to his pleasure, fare ye wel: and for Gods sake do one yere, as ye may be hable to do another. Your health is not the surest: favour it as ye may; and charge it not to farre. Ye be wyse and comfortable for others; be so for your self also. I pray you let God be the end, where unto ye mark in al your doyngs. And if they for lack of knowledge then happen otherwyse then ye would, the thing ye soughte shal partly excuse your ignorancie, that may happ to mysse men in weighty afferes. If ye se the meanes godd, and yet ivel follow of them, content your self with patience. For the second cause, when God wil, be it never so like to bring forth the effect, mysseth her purpose: as ye know by wise mens counsells, that rulyd in commune wealthes before you. God geve his grace to loke alwayes upon hym, and then with mercy let hym do his holy wil. Glouc. 6 Julij, 1552. Yours with my dayly prayer JOHN HOPER, To the Rt. Honorable my singular frynd Another of the same Bishop to the same Person.* THE grace of God be with you for ever, Amen. I have wroten herewith long letters to the Councel; yet not so long as the matter conteynyd in them doothe requyre. I trust it wil be your chaunce to read them, that the mater may be the better understand. Ye know I am but an ivel secretarie, do the best ye can they may be wel taken. It is truth that I write, and Goddes cause. Let God do as his blessid pleasure is with it. I have send the maters, that these two canons, Johnsonne, and Joyliffe dislyke, in writing. Where by ye may understand what is said of both partes. The disputation Mr. Harley can make trew relation of, and how unreverently and proudely Joylyffe usyd both hym and me. For as mouch as my jurisdiction cessith until the letters patent be past for both churches, these shal be to praye you to optayne the kings majesties letters for my warrant in the mean tyme. For in case I do not at this tyme take accompt of the clergy in Worcestre and Glocestreshire, how they have profityd syns my last examining of them, it wil not be wel. Also souch as I have made superintendents in Gloucestreshire, if I commend not my self, presently, there wel doings, and se what is ivel donne, I shal not see the goodd I loke for. Ah! Mr. Secretarye, that there were goodd men in the cathedral churches! God then shuld have mouche more honour than he hath, the kings * Sir W. H[icke's] MSS. |