Memorials of the Most Reverend Father in God, Thomas Cranmer sometime Lord Archbishop of Canterbury wherein the history of the Church, and the reformation of it, during the primacy of the said archbishop, are greatly illustrated : and many singular matters relating thereunto : now first published in three books : collected chiefly from records, registers, authentick letters, and other original manuscripts / by John Strype ...

CHAP. XVII. Hoper's Troubles.

IN the Month of Iuly, Iohn Hoper, who had lived long abroad in Germany and in Switzerland, and conversed much with Bullin∣ger and Gual••er, the chief Reformers there, but returned into Eng∣land in King Edward's Reign, and retained by the Duke of Somerset, and a famous Preacher in the City, was nominated by the King to the Bishoprick of Gloucester. But by reason of certain Scruples of Conscience he made to the wearing of the old Pontifical Habits, as the Chimere and Rochet, and such-like, and disliking the Oath cu∣stomarily taken, he was not Consecrated till eight Months after, and endured not a little Trouble in the mean Season. Soon after his nomination, he repaired to the Arch-bishop, desiring him in these things to dispense with him. But the Arch-bishop, for certain Rea∣sons, refused it. Then was the Arch-bishop solicited by great Men. The Earl of Warwick, afterwards the great Duke of Northumberland, wrote to him a Letter dated Iuly 23, the Bearer whereof was Hoper himself, that the rather at his Instance he would not charge the Bishop Elect of Gloucester with an Oath burthenous to his Conscience. Which was, I suppose, the Oath of Canonical Obedience. And when Hoper had sued to the King, either to discharge him of the Bi∣shoprick, or that he might be dispensed with in the Ceremonies used in Consecration, (which he knew the Arch-bishop could not do, no more than to dispense with the Laws of the Land, whereby he should run into a Premunire) the King wrote a Letter to Cranmer, dated Aug. 5, therein freeing him of all manner of Dangers, Penalties and Forfeitures that he might incur by omitting those Rites; but yet (by any thing that appears in the Letter) without any urging or per∣swasion

used to the Arch-bishop to omit the said Rites, leaving that to his own Discretion. But the Arch-bishop thought the King's bare Letters were not sufficient to secure him against established Laws.

When this would not do, then endeavour was used to satisfy Ho∣per's Conscience. And Ridley, Bishop now of London, was thought, for his great Learning, to be a fit Person to confer with him. There were long Arguings between them, and at last it came to some Heats. And Hoper still remained resolved not to comply, holding it, if not unlawful, yet highly inexpedient, to use those very Vestments that the Papal Bishops used. The Council upon this sent for Hoper, and because they would in no wise the stirring up of Controversies be∣tween Men of one Profession, willed him to cease the Occasion hereof. Hoper humbly besought them, that for Declaration of his Doings, he might put in Writing such Arguments as moved him to be of the Opinion he held. Which was granted him. These Argu∣ments it seems were communicated to Ridley to answer. And Octo∣ber the 6th, the Council being then at Richmond, the Arch-bishop present, they wrote to the Bishop of London, commanding him to be at Court on Sunday next, and to bring with him what he should for Answer think convenient.

In the mean time, to bring the Question to more Evidence and Sa∣tisfaction, the Arch-bishop according to his Custom, to consult in Religious Matters with the learnedest Men of other Nations, wrote to Cambridg to Martin Bucer for his Judgment. Who upon occasion of this Controversy, wrote two Epistles; one to Hoper, and ano∣ther to the Arch-bishop, both de re Vestiariâ. That to the latter was in answer to these two Queries, which Cranmer had sent for his Re∣solution about.

I. Whether, without offending of God, the Ministers of the Church of England may use those Garments which are now used, and prescribed to be used by the Magistrates?

II. Whether he that affirms it Unlawful, or refuseth to use these Garments, sinneth against God, because he saith that is Unclean which God hath sanctified; and against the Magistrate, who com∣mandeth a political Order?

Bucer to both these Questions, gave his Resolution in the Affirma∣tive, in his Answer to the Arch-bishop, dated Decemb. 8. But he thought, considering how the Habits had been Occasion to some of Superstition, and to others of Contention, that it were better, at some good Opportunity, wholly to take them away.

Besides Bucer's Letter to Hoper from Cambridg, mentioned before, P. Martyr from Oxon wrote him a large Letter, dated Novemb. 4. For both these good Men were desirous that Hoper should have Satisfaction, that so useful a Man might come in place in the Church. To both these Hoper had wrote, and sent his Arguments against the Episcopal Vestments, by a Messenger dispatched on purpose. Martyr told him,

That he took much delight in that singular and ardent Study that appeared in him, that Christian Religion might again aspire to a chaste and pure Simplicity. That for his part he could be very hardly brought off from that simple and pure Way, which he knew they used a great while at Strasburgh, where the difference of Gar∣ments

in Holy Things was taken away. And so he prayed God it might continue. Thus he said, Hoper might see that, in the Sum, they both agreed together; he wishing for that which Hoper endeavoured. That in Rites, he was for coming as near as possi∣ble to the Sacred Scripture, and for taking Pattern by the better Times of the Church. But yet that he could not be brought by his Arguments, to think that the use of Garments was destructive, or in their own Nature contrary, to the Word of God: A Matter which he thought to be altogether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that therefore indifferent Things, as they were sometimes to be taken away, so might be used. And that if he had thought this were wicked, he would never have communicated with the Church of England. That there might be some great Good follow from the use at pre∣sent of the Garments; namely, that if we suffered the Gospel to be first preached, and well rooted, Men would afterwards better and more easily be perswaded to let go these outward Customs. But now when a Change is brought in of the necessary Heads of Religion, and that with so great difficulty, if we should make those things that are indifferent to be impious, so we might alie∣nate the Minds of all; that they would not endure to hear solid Doctrine, and receive the necessary Ceremonies. That there was no doubt England owed much to him, for his great pains in Preach∣ing and Teaching. And in return he had gained much Favour and Authority in the Realm, whereby he was in a Capacity of do∣ing much Good to the Glory of God. Only he bad Hoper take heed, that by unseasonable and too bitter Sermous, he became not an Hindrance to himself. Besides, that by looking upon these in∣different Things as sinful and destructive, we should condemn ma∣ny Gospel-Churches, and too sharply tax very many which an∣ciently were esteemed most famous and celebrated.

And whereas there were two Arguments that made Hoper ready to charge the use of these Vestments to be not indifferent, he proceeded to consider them. One was this;

That this would be to call back again the Priesthood of Aaron. The other, That they were In∣ventions of Antichrist; and that we ought to be estranged, not only from the Pope, but from all his Devices.

But as to the former he shewed him,

That the Apostles, for Peace-sake, commanded the Gentiles to abstain from Blood and Fornication; which were Aaronical Customs. And so are Tithes for the maintenance of the Clergy. Psalms and Hymns can scarce be shewn to be commanded in the New Testament, to be sung in publick Assemblies, which are very manifest to be used in the Old. That there are not a few things that our Church hath borrowed from the Mosaical Decrees; and that even from the very first Times. The Festivals of the Resurrection, of the Nativity, of Pentecost, and of the Death of Christ, are all Footsteps of the Old Law. And are they to be therefore abolished? He wished with all his Heart, that the Churches in Germany by this one Loss might obtain their former Liberty.

As to the second Argument, He could not see how it could be as∣serted upon good Grounds, that nothing is to be used by us, that is

observed in the Popish Religion. We must take heed, that the Church of God be not prest with too much Servitude, that it may not have liberty to use any thing that belonged to the Pope. Our Ancestors took the Idol-Temples, and used them for Sacred Houses to worship Christ. And the Revenues that were Consecrated to the Gentile Gods, and to the Games of the Theatre, and of the Vestal Virgins, were made use of for the maintenance of the Mi∣nisters of the Church; when these before had served not only to Antichrist, but to the Devil. Nor could he presently grant, that these Differences of Garments had their Original from the Pope. For we read in Ecclesiastical History, that Iohn at Ephesus wore a Petalum [a Mitre]. And Pontius Diaconus saith of Cyprian, that when he went to be Executed, he gave his † Birrus to the Execu∣tioner, his Dalmatica to the Deacons, and stood in Linnen. And Chrysostom makes mention of the white Garments of Mini∣sters. And the Ancients witness, that when the Christians came to Christ, they changed their Garments, and for a Gown put on a Cloak; for which when they were mocked by the Heathens, Tertullian wrote a Learned Book De Pallio. And he knew Hoper was not ignorant, that to those that were initiated in Baptism, was delivered a white Garment. Therefore before the Tyranny of the Pope, there was a Distinction of Garments in the Church.

Nor did he think, that in case it were granted, that it was in∣vented by the Pope, that the iniquity of Popery was so great, that whatsoever it touched was so dyed and polluted thereby, that good and godly Men might not use it to any holy purpose. Hoper himself granted, that every humane Invention was not therefore presently to be Condemned. It was an humane Invention to communicate before Dinner: it was an humane Invention, that the things sold in the Primitive Church were brought and laid at the Apostles Feet. That he was ready to confess with him that these Garments were an humane Invention, and of themselves edified not; but it was thought by some conducive, to be born with for a time: For that it might be a cause of avoiding those Contentions, whereby greater Benefits might be in danger to be obstructed. But that if hence an occasion of Erring might be given to the Weak, they were to be admonished, that they should hold these things indifferent: and they were to be taught in Sermons, that they should judg not God's Worship to be placed in them.

Hoper had writ, that the Eyes of the Standers-by, by reason of these Garments, would be turned away from thinking of serious things, and detained in gazing upon them. But this would not happen when the Garments were simple and plain, without Brave∣ry, and such as hitherto were used in the Service of God. But Martyr answered,

That Use and Custom would take away Ad∣miration. And perhaps when the People were moved with Ad∣miration, they would the more attentively think of those things that are serious. For which end, he said, the Sacraments seemed to be invented, that from the Sight and Sense of them we might be carried to think of Divine Things.

Hoper urged moreover, That whatsoever was not of Faith, was Sin. But said Martyr,

That we may enjoy a quiet Conscience in our Doings, that of the Apostle seems much to tend, and that to the Clean all things are clean, saith the same Apostle to Titus; and to Timothy, that every Creature of God is good.

He urged also,

That we ought to have express Scripture 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 in∣different things cannot defile those who act with a pure and sin∣cere 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.

As Hoper all this while refused the Habits, so we may conjecture by a Passage in the former Letter, that he liberally declamed against them in the London Pulpits. For Martyr 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-Counsel commanded to keep his House; unless it were to go to the Arch-bishop of Canterbury, or the Bishops of Ely, London or Lincoln, for Counsel and Satisfaction of his Conscience; and neither to Preach nor Read, till he had further Licence from the Council. But notwithstanding this 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 Councellors; as Martyr wrote in a private Letter to Bucer.

On Ianuary the 13th. The Court then at Greenwich, he appeared there before the Council, (the Arch-bishop 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 Arch-bishop of Canterbury's Custody, either there to be reformed, or further punished, as the obstinacy of his Cause required.

Being with the Arch-bishop he did his endeavour to satisfy him. But Hoper was as immoveable to whatsoever the said ABp could propound and offer, as he was before with Ridley. So the Arch-bishop signi∣fied 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 Ianuary 27, Upon this Letter of the Arch-bishop,

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 ne∣cessary Laws of his Head, it was agreed that he should be commit∣ted to the Fleet.

And a Letter was drawn for the Arch-bishop to send Mr. Hoper to the Fleet upon the occasion aforesaid: and ano∣ther 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 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 Impri∣sonment, than by doing that which was expected from him, viz. giving a true Account of his unsuccessful dealing with him. But at last he complied, and received Consecration after the usual Form: and the Church enjoyed a most excellent Instrument in him at this time, for his Learning, Zeal, Courage and Activity.

This News Peter Martyr signified in a Letter to Gualter. For he and Bullinger, and the rest of his Friends at Zurick, had heard of this Contention, and were much concerned for this their Acquaintance. But as he was Consecrated in 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 Arch-bishop 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 tho they had infused these principles into him: and then fell foul up∣on Bucer and Martyr, that were set the one Professor in Cambridg, and the other in Oxon; as though they would corrupt all the Youth in both Universities: who would suck in from them such Princi∣ples, as Hoper had done. This Bucer heard of, and writ it with a concern to Mar••••r. Who writ again, how amazed and almost stu∣pified he was to hear this. But that it was well, that the Bishops saw his Letter to Hoper, which would vindicate him from such Im∣putations. And indeed both his and Bucer's Letter, concerning this point, did or might seasonably stop this Clamour.

Notes

• Hoper nomina∣ted for Bp of Glocester.
• He and Ridley confer about the Habits.
• MS. of the Council Book.
• The ABp writes to Bucer for his Judg∣ment in this Matter.
• TheQuestions.
• Script. Anglic. p. 705. & 681.
• Martyr writes to Hoper.
• Inter P. Mart. Epist.
• Hoper's two Objections,
• Considered.
• †

  Episcopal Garments.
• Episcopal Garments.
• Another Ob∣jection of Ho∣per considered.
• Other things urged by him.
• Hoper Confined to his House, and silenced.
• Council-Book.
• Committed to the ABp's Custody.
• Sent to the Fleet.
• Council-Book.
• Hoper con∣forms.
• Martyr to Gual∣ter concer∣ning Hoper's Conformity.