XVII. "weak, they were to be admonished, that they should hold CHAP. "these things indifferent: and they were to be taught in "sermons, that they should judge not God's worship to be Anno 1550. placed in them." Hoper con Hoper had writ, that the eyes of the standers-by, by Another reason of these garments, would be turned away objection of from thinking of serious things, and detained in gazing upon sidered. them. But this would not happen when the garments were simple and plain, without bravery, and such as hitherto were used in the service of God. But Martyr answered, “That use and custom would take away admiration: and perhaps, when the people were moved with admiration, they would the more attentively think of those things "that are serious. For which end," he said, "the sacra"ments seemed to be invented, that from the sight and sense of them we might be carried to think of divine things." 66 66 66 66 66 urged by Hoper urged moreover, "That whatsoever was not of faith, 215 was sin.” But said Martyr, “That we may enjoy a quiet Other "conscience in our doings, that of the Apostle seems much things “to tend, and that to the clean all things are clean, saith the him. "same Apostle to Titus; and to Timothy, that every crea"ture of God is good." He urged also, "That we ought to have express Scrip"ture for what we do in holy things." But Martyr was not of that mind; "but that that was enough in general, "to know by faith that indifferent things cannot defile those "who act with a pure and sincere mind and conscience." And this was the substance of P. Martyr's judgment of these things: which might give much light to that reverend man in this controversy, though he was not yet convinced, nor could comply. fined to his As Hoper all this while refused the habit, so we may con- Hoper conjecture, by a passage in the former letter, that he liberally house, and declaimed against them in the London pulpits. For Martyr silenced. takes notice to him of his "unseasonable and too bitter "sermons." Whether it were for this, or his incompliance, or both together, I know not; but at length he was by the privy-council commanded to keep his house: unless it were Councilto go to the Archbishop of Canterbury, or the Bishops of Book. II. BOOK Ely, London, or Lincoln, for counsel and satisfaction of his conscience; and neither to preach nor read till he had furAnno 1550. ther license from the council. But, notwithstanding this Committed to the Archbishop's custody. Sent to the Fleet. Council. command, he kept not his house, and writ a book and printed it, intituled, A Confession of his Faith: written in such a manner, that it gave more distaste, and wherein was contained matter he should not have written. He went about also complaining of the King's counsellors; as Martyr wrote in a private letter to Bucer. On January the 13th, the court then at Greenwich, he appeared there before the council, (the Archbishop being then present,) touching the matter of not wearing the apparel, and for disobeying the council: who for this disobedience, and for that he continued in his former opinion of not wearing the apparel prescribed for bishops to wear, committed him to the Archbishop of Canterbury's custody, either there to be reformed, or further punished, as the obstinacy of his cause required. Being with the Archbishop, he did his endeavour to satisfy him. But Hoper was as immoveable to whatsoever the said Archbishop could propound and offer, as he was before with Ridley. So the Archbishop signified to the council, that he could bring him to no conformity, but that he declared himself for another way of ordination than was established. The effect of this was, that on January 27, upon this letter of the Archbishop, "That Hoper could not "be brought to any conformity; but rather, persevering in "his obstinacy, (they are the words of the council-book,) "coveted to prescribe orders and necessary laws of his head: "it was agreed that he should be committed to the Fleet." And a letter was drawn for the Archbishop to send Mr. Hoper to the Fleet upon the occasion aforesaid: and another letter to the Warden of the Fleet to receive him, and to keep him from the conference with any person, saving the ministers of that house. This disobedience of 216 Hoper to the council's orders will make the severity of the council less liable to censure. Neither was Cranmer any other ways instrumental to Hoper's imprisonment, than by doing that which was expected from him, viz. giving a true account of his unsuccessful dealing with him. But at last XVII. he complied, and received consecration after the usual form: CHAP. and the church enjoyed a most excellent instrument in him at this time for his learning, zeal, courage, and activity. 66 66 66 Anno 1550. Hoper con Gualter This news Peter Martyr signified in a letter to Gualter: forms. for he and Bullinger, and the rest of his friends at Zurick, Martyr to had heard of this contention, and were much concerned for concerning this their acquaintance. But as he was consecrated in Hoper's conformity. March, so in April following Martyr wrote to the said Gualter, "That he had never been wanting to Hoper, [whether in his counsel for satisfying his conscience, or in "respect of his interest with the Archbishop, or other "chief men,] and that he always hoped well of his cause. “That he now was freed of all his troubles, and that he was actually in his bishoprick, and did discharge his office piously and strenuously." This was the more acceptable news to the foreigners, because some of the bishops took occasion, upon this disobedience of Hoper, liberally to blame the churches abroad, among which Hoper had been, as though they had infused these principles into him: and then fell foul upon Bucer and Martyr, that were set, the one professor in Cambridge, and the other in Oxon; as though they would corrupt all the youth in both universities, who would suck in from them such principles as Hoper had done. This Bucer heard of, and writ it with a concern to Martyr. Who writ again, how amazed and almost stupified he was to hear this: but that it was well that the bishops saw his letter to Hoper, which would vindicate him from such imputations. And indeed both his and Bucer's letter, concerning this point, did or might seasonably stop this clamour. BOOK Anno 1550. Hoper visits his diocese. CHAP. XVIII. Bishop Hoper visits his Diocese. THE summer next after his consecration he went down and made a strict visitation of his diocese, fortified with letters from the privy-council; that so his authority might be the greater, and do the more good among an ignorant, superstitious, stubborn clergy and laity. I have seen a manuscript in folio, giving an account of the whole visitation, of the method thereof, and of the condition he found the clergy of the diocese in, as to their learning and abilities. First, he sent a general monitory letter to his clergy, signifying his intention of coming among them; gravely advising them of their office, and what was required of them who were entered into this holy vocation. This letter may No. XLVII. be found in the Appendix. When he visited them, he gave them articles concerning Christian religion, to the number of fifty; which bore this title: Articles concerning Christen Religion, given by the Reverend Father in Christ John Hoper, 217 Bishop of Gloucester, unto all and singular Deans, Parsons, Prebendaries, Vicars, Curates, and other ecclesiastical ministers within the diocese of Glocester, to be had and retained of them for the unity and agreement, as well as the doctrine of God's word, as also for the confirmation of the ceremonies agreeing with God's word. Let me give the reader but a taste of them. His articles "I. That none do teach any manner of thing to be of religion. ❝ necessary for the salvation of man, other than what is "contained in the books of God's holy word. “II. That they faithfully teach and instruct the people "committed unto their charge, that there is but one God, "everlasting, incorporate, almighty, wise, and good, the "maker of heaven and earth, the father of our Lord Jesus "Christ; by whom also he will be called upon by us. And 66 66 though one God in essence and unity in the Godhead, yet in the same unity three distinct persons. "III. That they teach all the doctrines contained in the CHAP. "three creeds. XVIII. "IV. That they teach that the church of God is the Anno 1550. "congregation of the faithful, wherein the word of God is 66 truly preached, and the sacraments justly ministered, "according to the institution of Christ: and that the "church of God is not by God's word taken for the mul“titude or company of men, as of bishops, priests, and "such other; but that it is the company of all men hearing "God's word, and obeying to the same; lest that any man "should be seduced, believing himself to be bound unto "an ordinary succession of bishops and priests, but only "unto the word of God, and the right use of his sacra"ments. “ V. That though the true church cannot err from the "faith; yet nevertheless, forasmuch as no man is free from “sin and lies, there is, nor can be any church known, be "it never so perfect or holy, but it may err." These are the five first. His in Then he gave them injunctions to the number of one junctions and thirty; seven and twenty interrogatories and demands and interrogatories. of the people and parishioners, and of their conversation, to be required and known by the parsons, vicars, and curates. Sixty-one interrogatories and examinations of the ministers, and of their conversation, to be required and known by the parishioners. There were also articles, whereupon all ministers were examined concerning the Ten Commandments, the Articles of faith, and the petitions of the Lord's Prayer; viz. to each minister were these questions put: 1. Concerning I. How many Commandments. the Com- 2. Where they are written. mandments, 3. Whether they can recite them by heart. 2. Concerning the Chris tian Faith, 1. What are the Articles of the Christian 2. Whether they can recite them by heart. |