'Defending the prelacy': Thomas Rogers's Conformist narrative of the Elizabethan Settlement
Firstly, it gives an important insight into the Conformist mind and soul, revealing the theological commitments and ecclesial allegiance of Conformity. We might say that in Rogers's narrative we see the theological and ecclesial context which gave rise to Hooker's magisterial defence of Conformity in The Laws of Ecclesiastical Polity.
Secondly, I am convinced that this Conformist narrative was foundational for both the later avant garde Conformists and the Laudians, giving a sense of what they understood they were defending against Puritan agitation and assault. So, for example, Rogers's narrative is clearly echoed in that offered by the Laudian polemicist Peter Heylyn (see here and here) and, indeed, in Laud's account of the Reformation. The Laudians, then, were conservative defenders of the Elizabethan Settlement praised by Rogers in the face of Puritan attack. What the Conformists defended in the Elizabethan and Jacobean Church, the Laudians defended in the Caroline Church.
Below are extracts from Rogers's Preface, providing something of a summary of his Conformist narrative of the Elizabethan Settlement and its defence.
On Cranmer and the Reformation of the Church
The said archbishop (for unto whom better, after God and the king, can we ascribe the glory of this worthy act?) he wrought this unity and uniformity of doctrine in this kingdom in the halcyon days of our English Josias, K. Edward the Sixth of that name: and the same doctrine, so by his means established in the time of peace (a notable work of peace), like a manly, heroical, and heavenly captain, under our general Jesus Christ, he resolutely, even with his heartblood and in the fiery torments, afterwards confirmed in the days of persecution.
On the Elizabethan Settlement, before the Puritan agitation
So now again flourished those apostolical times (as I may say) of unity and uniformity of doctrine in our church ...
As it was with the building of Solomon's temple, so was it with us then: we set upon the building of God's house (which is his church) without din, without noise and stirs. The adversaries without heard us, and heard of our doings abroad by the pens of the learned Jewel, Nowel, Calfhill, and such other architects of ours: to ourselves we were comely as Jerusalem, to our enemies "terrible as an army of banners."
On how the Puritan's 'discipline' was a rejection of the Reformation settlement
we read how then and in those days the truth of God did in a manner but peep out (as it were) at the screen; that Cranmer, Parker, Grindal, and all the other martyrs, preachers, and learned men (which first in our age brought the light of the gospel into this realm) did see a little and had a glimpse of the truth, but oversaw many things which in these days of the sunshine of the gospel men of meaner gifts do see ... This is indeed the light which the martyrs new saw ... they [the Puritans] demonstrate themselves to be most childishly vain and idle in their imaginations, which they take yet to be illuminations of the Spirit.
Puritanism as popery (i) "the Sabbath doctrine"
they set up a new idol, their Saint Sabbath (erst in the days of popish blindness St Sunday) in the midst and minds of God's people ... this sabbath doctrine of the brethren agreeth neither with the doctrine of our church, nor with the laws and orders of this kingdom; disturbeth the peace both of the commonweal and church; and tendeth unto schism in the one, and sedition in the other: and therefore neither to be backed , nor bolstered by any good subject, whether he be church or commonwealman.
Puritanism as popery (ii) the power of the presbytery
And concerning discipline, by their doctrine, every congregation must have absolute authority to admonish, to censure, to excommunicate, and to anathematize all offending persons, yea even kings and princes, if they be of the congregation ... so as neither is that a church, at least no true church, where their discipline is not; neither they but titular Christians, no true Christians indeed, which either sigh or seek not to have it established, and presbyteries in every parish to be advanced.
On Elizabeth's 1558 proclamation against the Puritan Marprelate Tracts
Whereby (so much as in that blessed queen, whose name with eternal honour shall be recorded) these new fancies of the brethren were hissed and exploded out of this christian kingdom; and the articles, or public doctrine of our church, confirmed, countenanced, and by the royal prerogative of that peerless prince more strongly ratified and commended to her awful and good subjects than afore.
The Conformist response
The zeal of learned and godly men hereupon was inflamed, and their courage so increased, as whereas afore this time but one or two, or a very few (the first whereof was against the your lordship's immediate predecessor, whose memory be always honourable among the saints), did encounter the brethren, and oppugned their fancies: now an army of most valorous and resolute champions and challengers rose up, which then and divers years ensuing (among whom as your grace was the first in time which gave the onset, so are you to be reckoned with the first and best for zeal, wisdom, and learning) did conflict with these brethren, defended the prelacy, stood for the prince and state, put the new doctors to the foil, profligated the elders, set upon the presbytery and so battered the new discipline as hitherto they could never, nor hereafter shall ever fortify and repair the decays thereof.
On the unity of the Elizabethan and Jacobean Churches
The year 1562 was not more famous for the uniformity of doctrine in religion then concluded, than the year 1604 is memorable, and will be for seconding the same: neither got the clergy in those days more credit in composing the articles of our unity in faith, than did the last convocation (whereat your grace, then bishop of London, was present, and president) in ratifying the acts and articles of their ancestors; neither was queen Elizabeth more honoured in establishing them at the first, than is our king James renowned, and more and more will be, for approving under the great seal of England the late and last constitutions and canons ecclesiastical ...
And so our church's intention in her public doctrine and articles revealed, being good at the first, it is so still. For her purpose, continuing one and the same, cannot be ill at the last, which was good (and so believed and acknowledged, even by the brothers' subscription) at the first; or good in good queen Elizabeth's, and ill in illustrious king James his days.
On the need for acceptance of Prayer Book and Ordinal
and all of them [the Articles] approved for true, and Christian, by the lawful and public allowance of our church, the book here ensuing plainly will declare, and so demonstrate withal, not the doctrine only, but intention also, of our church to be the same and not changed; and being unchanged, the books then of common prayer, and of ordination too, considered in the purpose and intention of the church of England ... be well allowed and authentically approved.
The Conformist cause
Myself am much, the whole church of England much more, bound unto your lordship; yea, not we only now living, but our successors also and posterity, shall have cause in all ages, while the world shall continue, to magnify Almighty God for the inestimable benefits which we have, and shall receive from yourself, and your late predecessors (Dr Whitgift, Grindal, Parker, Cranmer, of famous and honourable remembrance, bishops of our church, archbishops of the see of Canterbury) for this uniform doctrine by some of your lordships drawn and penned, by all of you allowed, defended, and (as agreeable to the faith of the very apostles of Christ, and of the ancient fathers, correspondent to the confessions of all reformed churches in Christendom, and contrary in no point unto God's holy and written word) commended unto us, both by your authority and subscriptions.
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