1978:
toys". Arguing for the importance of edification based on 1 Corinthians 13:10, Ephesians 2:19–21 and
Ephesians 4:11–17, Crowley states that unprofitable ceremonies and rites must be rejected, including vestments, until it is proved they will edify the church. Taking up the argument that vestments are indifferent, Crowley is clearer than Hooper as he focuses not on indifference in general but indifferent things in the church. Though the tenor of his writing and that of his compatriots is that vestments are inherently evil, Crowley grants that in themselves, they may be things indifferent, but crucially, when their use is harmful, they are no longer indifferent, and Crowley is certain they are harmful in their present use. They are a hindrance to the simple who regard vestments and the office of the priest superstitiously because their use encourages and confirms the papists. Crowley's circumventing of higher ecclesiastical and state authority is the most radical part of the text and defines a doctrine of passive resistance. However, in this, Crowley is close to the "moderate" view espoused by
562:
2023:(1566). Nothing new is said, but vestments are now emphatically described as idolatrous abuses with reference to radically iconoclastic Old Testament texts. By this point, the idea that vestments are inherently indifferent had been virtually abandoned and seems to be contradicted at one point in the text. The contradiction is resolved, tenuously, with the point that vestments do possess a theoretical indifference apart from all practical considerations, but their past usage (i.e. their abuse) thoroughly determines their present and future evil and non-indifference. The author declares that vestments are monuments "of a thing that is left or set up for a remembraunce, which is Idolatry, and not onely remembraunce, but some aestimacion: therefore they are monumentes of idolatry." The argument in
1110:
1994:. Nevertheless, Crowley's position was radical enough for his antagonists when he asserted that no human authority may contradict divine disapproval for that which is an abuse, even if the abuse arises from a thing that is indifferent. Crowley presents many other arguments from scripture, and he cites Bucer, Martyr, Ridley and Jewel as anti-vestment supporters. In the end, Crowley attacks his opponents as "bloudy persecuters" whose "purpose is ... to deface the glorious Gospell of Christ Jesus, which thing they shall never be able to bring to passe." A concluding prayer calls to God for the abolition of "al dregs of Poperie and superstition that presently trouble the state of thy Church."
2028:
clear in the development of this point that the nonconformist faction believed that the Bible always had at least a general relevance to every possible question and activity: "the scripture hath left nothing free or indifferent to mens lawes, but it must agree with those generalle condicions before rehearsed, and such like." On the issue of authority and obedience, the author grants that one should often obey even when evil is commanded by legitimate authorities, but such authority is said not to extend beyond temporal (as opposed to ecclesiastical) matters—a point in which we may see a clear origin of
English anti-prelatical/anti-episcopal sentiment and
2131:(This is the only extant version of this tract, barring a later 1642 edition, but it was probably printed earlier as well.) A second title inside the book reads: "A pleasaunt Dialogue, conteining a large discourse betweene a Souldier of Barwick and an English Chaplain, who of a late Souldier was made a Parson, and had gotten a pluralitie of Benefices, and yet had but one eye, and no learning: but he was priestly apparailed in al points, and stoutly maintained his Popish attire, by the authoritie of a booke lately written against London Ministers." In the dialogue, a soldier, Miles Monopodios, is set against Sir Bernarde Blynkarde, who is a corrupt
1922:
Parker told him he was indeed discharged, and
Crowley then declared he would only accept discharge from a law court, a clear shot at the weakness of Parker's authority. Crowley was put under house arrest in the custody of the bishop of Ely from June to October. Sayer, the Deputy, was bound over for ÂŁ100 and was required to appear again before Parker if there was more trouble. Crowley stuck to his principles and was fully deprived after Parker's three-month grace period had elapsed, whereupon he was sent to Cox, the Bishop of Ely. On October 28, an order was issued to the Archbishop of Canterbury and the Bishop of London to settle Crowley's case (
1057:
pattern wherein the members of the "prayer book party" were favoured for high appointments in the church under
Elizabeth I that required conformity on vestments, as opposed to the exiles who departed from the order of the English national church in favour of the more international, continental, reformed order. Occupying many lower positions in the Elizabethan church, this latter group grew during the exile period and produced many of the leaders of the Elizabethan anti-vestments faction. As deans, prebends, and parish priests, they were freer to disobey openly, en masse, the requirements for clerical dress.
1878:, Crowley stopped the funeral party at the door. Stow says Crowley declared "the church was his, and the queen had given it him during his life and made him vicar thereof, wherefore he would rule that place and would not suffer any such superstitious rags of Rome there to enter." By another account, Crowley was backed by his Curate and one Sayer who was Deputy of the Ward. In this version, Crowley ordered the men in surplices "to take off these porter's coats", with the Deputy threatening to knock them flat if they broke the peace. Either way, it seems Crowley succeeded in driving off the men in vestments.
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preacher's "vehement talk". Noticing this, a dyer and a fishmonger questioned the minister, which led to an argument and a fight between pro- and anti-vestment parishioners. Stow mentions that by June 3, this Scot had changed his tune and was preaching in a surplice. For this, he was attacked by women who threw stones at him, pulled him out of the pulpit, tore his surplice, and scratched his face. Similar disturbances over vestments from 1566 to 1567 are described in Stow's
2206:, wherein Whitgift conceded the non-indifference of vestments but insisted on the authority of the church to require them. The issue became deadlocked and explicitly focused on the nature, authority, and legitimacy of the church polity. A primarily liturgical matter had developed into a wholly governmental one. The Separatist Puritans, led by Cartwright, persisted in their rejection of vestments, but the larger political issues had effectively eclipsed it.
2044:, this tract tried to muster support for nonconformity on vestments from five points not directly related to but underlying that issue: 1) the corrupt nature of traditions and the primacy of scripture, 2) the equality of clergy, 3) the non-exclusive power of the bishops to ordain ministers, 4) the limited scope of the authority of civil magistrates, and 5) the sole headship of Christ in the church—a re-emphasis of the second point.
2032:. The author regards it as more dangerous for the monarch to exercise his authority beyond what scripture allows than for subjects to restrain this authority. Every minister must be able to judge the laws to see if they are in line "wyth gods word or no". Moreover, even the lowest in the ecclesiastical hierarchy are ascribed as great an authority regarding "the ministration of the word and sacraments" as any bishop.
1926:, 275f.). By 1568–69, Crowley had resigned or had been stripped of all his preferments. He returned to the printing trade, although that had been his immediate reaction in 1566 when he led the nonconformists in a bout of literary warfare. (See below.) In the face of such strong opposition from his subordinates and the laity, Parker feared for his life and continued to appeal to Cecil for backing from the government.
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1841:, which he had just published as a revised form of the original articles defining ecclesiastical conformity. Parker had not obtained the crown's authorisation for this mandate, however, though he increasingly relied on the authority of the state. The nonconformist reaction was a vociferous assertion of their persecuted status, with some displays of disobedience. John Stow records in his
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2008:
honor to the sacraments. The evil of disobedience to legitimate authority is a primary theme and is used to respond to the contention that vestments confuse the simple. Rather, it is argued that disobedience to authority is more likely to lead the simple astray. Further, as items conducive to order and decency, vestments are part of the church's general task as defined by
919:
authority, not the merits and demerits of vestments themselves. He contended that it is only accidental that the compulsory ceases to be indifferent; the degeneration of a practice into non-indifference can be corrected without throwing out the practice. Things are not, "because they have been abused, to be taken away, but to be reformed and amended, and so kept still."
856:. He argued that vestments should not be used as they are not indifferent, nor is their use supported by scripture. He contends that church practices must either have express biblical support or be things indifferent, approval for which is implied by scripture. He then all but excludes the possibility of anything being indifferent in the four conditions he sets:
98:
832:. Warwick disagreed, emphasising that the king must be obeyed in things indifferent, and he pointed to St Paul's concessions to Jewish traditions in the early church. Finally, an acrimonious debate with Ridley went against Hooper. Ridley's position centred on maintaining order and authority; not the vestments themselves, Hooper's primary concern.
679:, if acting on the advice of her commissioners for ecclesiastical causes or the metropolitan, the monarch had the authority "to ordeyne and publishe suche further Ceremonies or rites as maye bee most meet for the advancement of Goddes Glorye, the edifieing of his church and the due Reverance of Christes holye mistries and Sacramentes. [
2099:(1566). This text also drew on Melanchthon, Bullinger, Gualter, Bucer, and Martyr. Eight letters between ecclesiastics from the reign of Edward VI to Elizabeth were included, and a no longer extant tract thought to have been written by Cox or Jewel is discussed at some length. Following suit, a non-conformist collection of letters (
1966:(1568): "I have hated all those that holde of superstitious vanities". (See image at right.) Stow claims this work was a collaborative project, with all the nonconforming clergy giving their advice in writing to Crowley. At the same time, many other anti-vestiarian tracts were circulating in the streets and churches. By May,
2088:(1566). New developments in these pamphlets are the use of arguments against English prelates that were originally aimed at the Roman church, the labelling of the conformist opposition as Antichrist, and advocacy for separation from such evil. Such sharp material militates in favour of taking 1566 as beginning of English
773:, which made declining the appointment without good cause, a crime against the king and state, so Hooper was called to answer to the king. The king accepted Hooper's position, but the Privy Council did not. Called before them on 15 May 1550, a compromise was reached. Vestments were to be considered a matter of
1874:, instigated the first open protest. Though he was suspended on March 28 for his nonconformity, he was among many who ignored their suspension. On April 23, Crowley confronted six laymen (some sources say choristers) of St Giles who had come to the church in surplices for a funeral. According to John Stow's
1977:
As his title suggests, Crowley inveighed relentlessly against the evil of vestments and stressed the direct responsibility of preachers to God rather than to men. Moreover, he stressed God's inevitable vengeance against the use of vestments and the responsibility of rulers for tolerance of such "vain
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For this point, Hooper cites 1 Corinthians 14 and 2 Corinthians 13. As it contradicts the first point above, Primus contends that Hooper must now refer to indifferent things in the church and earlier meant indifferent things in general, in the abstract. The apparent contradiction was seized by Ridley
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15:13 (every plant not planted by God will be rooted up) to argue that indifferent things must be done in faith, and since what cannot be proved from scripture is not of faith, indifferent things must be proved from scripture, which is both necessary and sufficient authority, as opposed to tradition.
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A reformist himself, and not always a strict follower of the ordinal, Ridley, it seems likely, had some particular objection to Hooper. It has been suggested that
Henrician exiles like Hooper, who had experienced some of the more radically reformed churches on the continent, were at odds with English
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has argued that national uniformity was an impossible goal due to Parker's political and jurisdictional limitations. In Usher's view, the anti-vestments faction did not perceive a defeat in 1566, and it was not until the
Presbyterian movements of the next two decades (which Parker's crackdown helped
1921:
Crowley's actions at St Giles led to a complaint from the Lord Mayor to
Archbishop Parker, and Parker summoned Crowley and Sayer, the Deputy of the Ward. Crowley expressed his willingness to go to prison, insisting he would not allow surplices and would not cease his duties unless he was discharged.
1913:
At about this time, Bishop
Grindal found that one Bartlett, divinity lecturer at St Giles, had been suspended but was still carrying out that office without a licence. "Three-score women of the same parish" appealed to Grindal on Bartlett's behalf but were rebuffed in preference for "a half-dozen of
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Ridley did not dispute Hooper's main typological argument, but neither did he accept that vestments are necessarily or exclusively identified with Israel and the Roman
Catholic Church. On Hooper's point about the priesthood of all believers, Ridley said it does not follow from this doctrine that all
2128:
A pleasaunt
Dialogue, betweene a Souldior of Barwicke and an English Chaplaine; wherein are largely handled and laide open, such reasons as are brought in for maintenaunce of Popishe Traditions in our English Church, &c. Togither with a letter of the same Author, placed before this booke in way
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did not change the service if they had conducted it without vestments previously: "The clergy themselves did service in the forbidden gowns and cloaks, and preached violently against the order taken by the Queen in Council, not forbearing to censure the bishops for yielding their consent to it."The
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By 1558, even the supporters of the prayer book had abandoned the Edwardian regulations on clerical dress. All the Marian exiles—even the leading promoters of the English prayer book such as Cox–had given up the use of vestments by the time of their return to England under Elizabeth I, according to
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for the church's prerogative in establishing practices not expressly mandated in scripture is gleefully attacked as an open door to papistry and paganism: the mass, the pope, purgatory, and even the worship of Neptune are not expressly forbidden, but that does not make them permissible. It becomes
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engages in a point-by-point refutation of Crowley, wherein Bucer, Martyr and Ridley are marshalled for support. A new development emerges as a rebuttal of Crowley's elaboration of the argument that vestments are wholly negative. Now they are presented as positive goods, bringing more reverence and
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For Ridley, on matters of indifference, one must defer conscience to the authorities of the church, or else "thou showest thyself a disordered person, disobedient, as contemner of lawful authority, and a wounder of thy weak brother his conscience." For him, the debate was finally about legitimate
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Also in 1566, a letter on vestments from Bullinger to Humphrey and Sampson dated May 1 of that year (in response to questions they had posed to him) was published. It was taken as a decisive defence of conformity since it matched the position of the Marian exiles who had accepted bishoprics while
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During the troubles in the English exile congregation in Frankfurt, some people shifted sides that would shift again upon their return to England, and certainly, there was no direct correlation between one's views on church order and one's views on clerical dress. Nevertheless, there is a general
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In response, Ridley rejected Hooper's insistence on biblical origins and countered Hooper's interpretations of his chosen biblical texts. He pointed out that many non-controversial practices are not mentioned or implied in scripture. Ridley denied that early church practices are normative for the
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The Privy Council reiterated its position, and Ridley responded in person, agreeing that vestments are indifferent but making a compelling argument that the monarch may require indifferent things without exception. The council became divided in opinion, and the issue dragged on for months without
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The Fortress of Fathers, ernestlie defending the puritie of Religion and Ceremonies, by the trew exposition of certaine places of Scripture: against such as wold bring an Abuse of Idol stouff, and of thinges indifferent, and do appoinct th' authority of Princes and Prelates larger than the truth
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saw the victory of a conservative position over some proposed anti-vestiarian revisions to the Prayer Book. Thirty-four delegates to the convocation, including many Marian exiles, brought up seven articles altering the Prayer Book. The articles were subsequently reshaped and reduced to six; they
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in Frankfurt twenty years earlier "about the Booke off common prayer and Ceremonies ... in the which ... the gentle reader shall see the very originall and beginninge off all the contention that hathe byn and what was the cause off the same." This introductory advertisement on the title page is
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In the summer and autumn of 1566, conformists and nonconformists exchanged letters with continental reformers. The nonconformists looked to Geneva for support, but no real opportunity for change was coming, and the anti-vestments faction of the emerging Puritan element split into separatist and
1901:
At St Mary Magdalen, where the minister had apparently been suspended, Stow says the parish succeeded in getting a minister appointed to serve communion on Palm Sunday, but when the conforming minister came away from the altar to read the gospel and epistle, a member of the congregation had his
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March 1566 brought the peak of enforcement against nonconformity, with the Diocese of London targeted as an example, despite Parker's expectation that it would leave many churches "destitute for service this Easter, and that many will forsake their livings, and live at printing, teaching their
661:
Edification became one of the chief duties of the supreme head or governor of the church of England and was enshrined in the laws which enforced Protestantism in the reigns of Edward VI and Elizabeth. Combined with the belief that most of the externals of worship were adiaphora, the concept of
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On March 20, 1563, an appeal was made to the ecclesiastical commissioners by twenty petitioners to exempt them from the use of vestments. These included a number of prominent clergy, mainly in the diocese of London, whose bishop, Grindal, had packed his see with former exiles and activists for
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was another 1566 letter from Gualter to Bishop Parkhurst that was seen as lending support to the nonconformists. By some accounts, Gilby, Sampson, and Lever were indirectly involved in this publication, but the ensuing controversy centred on another public literary exchange between Archbishop
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was rector. Coverdale was also ministering to a secret congregation at this time.) The sermon was directed against vestments with "bitter and vehement words" for the queen and conforming clergy. The minister of the church had conformed to preserve his vocation, but he was seen smiling at the
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servant steal the cup and bread. This and Crowley's actions were related to Cecil in letters by Parker, who reported that the latter disturbance was instigated "because the bread was not common"—i.e. it was not an ordinary loaf of bread but a wafer that was used for the
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in London. Similar discoveries followed, with the separatists usually claiming they were not separatists but the body of the true church. Anti-vestiarians like Humphrey and Sampson who rejected this movement were called "semi-papists" by the new radical vanguard.
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John Hooper, "Ex libro D. Hoperi, Reg. Consiliarijs ab ipso. exhibiti. 3. October. 1550. contra vsum vestium quibis in sacro Ministerio vitur Ecclesia Anglicana. quem librum sic orditur". Text printed in C. Hopf, "Bishop Hooper's 'Notes' to the King's Council",
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by the pro-prayerbook group. In Geneva, these men were immersed in a reformed community that had no place for vestments at all, whereas the exiles who became Elizabethan bishops (and thus had to accept the use of vestments) never visited Geneva except for
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for two weeks by the Privy Council on January 13, 1551. During this time, Peter Martyr visited Hooper three times in attempts to persuade him to conform but attributed his failure to another visitor, probably John a Lasco, who encouraged the opposite.
1918:, 288–89). Crowley himself assumed this lectureship before the end of the year after being deprived and placed under house arrest, which indicates the cat-and-mouse game being played at the parish level to frustrate the campaign for conformity.
1824:, and surplice. They would "inviolably observe the rubric of the Book of Common Prayer, and the Queen majesty's injunctions: and the Book of Convocation." The clergy were ordered to commit themselves on the spot, in writing, with only the words
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Advertisements partly for due order in the publique administration of common prayers and usinge the holy sacramentes, and partly for the apparrell of all persons ecclesiasticall, by vertue of the Queenes maiesties letters commaunding the
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Biblical texts cited in this and subsequent debates—and the ways in which they were interpreted—came to be defining features of conservative and puritan Protestant discourse. They were echoed elsewhere, such as the famous glosses of the
2119:, Sampson, Humphrey, Lever, Crowley, "and others that labour to roote out the weedes of Poperie." The date of the letter is not certain however, since it also appears under Gilby's name, with the date 1570 in a collection called
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Ridley warned Hooper of the implications of an attack on English ecclesiastical and civil authority and of the consequences of radical individual liberties, while also reminding him that it was Parliament that established the
761:—who were primarily concerned with Hooper's willingness to accept the royal supremacy, which was also part of the oath for newly ordained clergy—Hooper evidently made sufficient reassurances, as he was soon appointed to the
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anti-separatist wings. Public debate turned into more and less furtive acts of direct disobedience, with the exception of a brief recurrence of the original issue in communications between Horne and Bullinger, and between
1832:. Sixty-one subscribed; thirty-seven did not and were immediately suspended with their livings sequestered. A three-month grace period was given for these clergy to change their minds before they would be fully deprived.
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A response to Crowley that is thought to have been commissioned by and/or written by Parker, also in 1566, notes how Crowley's argument challenges the royal supremacy and was tantamount to rebellion. (The full title is
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Sampson and Humphrey were then the first nonconformist leaders to be targeted by Parker. Sampson's quick deprivation in 1565 came because he was directly under the queen's authority. Humphrey, under the jurisdiction of
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and Bullinger both wrote to him at this time; Calvin counselled Hooper that the issue was not worth such resistance. On February 15, Hooper submitted to consecration in vestments in a letter to Cranmer, was consecrated
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minister, a former soldier and friend of Monopodios, and a wearer of vestments. In the process of correcting Blynkarde, Monopodios lists 100 vestiges of popery in the English church, including 24 unbiblical "offices".
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After 1566, the most radical figures, the separatists, went underground to organise and lead illegal, secret congregations. One of the first official discoveries of a separatist congregation came on June 19, 1567, in
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or foreshadowing that finds its antitype in Christ, who abolishes the old order and recognises the spiritual equality, or priesthood, of all Christians. The historicity of these claims is supported by reference to
2000:
A Brief Examination for the Tyme of a Certaine Declaration Lately Put in Print in the name and defence of certaine ministers in London, refusyng to weare the apparell prescribed by the lawes and orders of the
1788:, though with Sarum's bishop, Jewel, opposing this. At this time, Bullinger was counselling Horne with a position more tolerant of vestments, while nonconformist agitation was taking place among students at
2038:
The judgement of the Reverend Father Master Henry Bullinger, Pastor of the church of Zurick, in certeyne matters of religion, beinge in controversy in many countreys, even where as the Gospel is taught
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failed to be sent to the Upper House by just one vote, with abstention of some of the sponsors of the original draft. The queen backed Parker over uniformity along the lines of the 1559 Prayer Book.
2103:) by Anthony Gilby and James Pilkington was published in Emden by E. Van der Erve. The collection begins with an undated, unaddressed letter, but it appears in another tract attributed to Gilby (
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before the king in February 1550, he spoke against the 1549 ordinal whose oath mentioned "all saints" and required newly elected bishops and those attending the ordination ceremony to wear a
1081:. Yet these three, or at least Pilkington for certain, were hostile toward vestments and sympathetic to nonconformists under Elizabeth I, though Cox and Grindal also showed such sympathies.
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2547:
Annals of the Reformation and Establishment of Religion and Other Various Occurrences in the Church of England; During the First Twelve Years of Queen Elizabeth's Happy Reign. [...]
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on March 8, 1551, and shortly thereafter, preached before the king in vestments. The 1552 revised Prayer Book omitted the vestments rubrics that had been the occasion for the controversy.
2021:
An answere for the Tyme, to the examination put in print, without the author's name, pretending to mayntayne the apparrell prescribed against the declaration of the mynisters of London
1732:'s, was to accept vestments but also to preach against them. However, Sampson, Lever, and others were unsatisfied with the lack of such protest from Elizabeth's bishops, such as Cox,
1021:, church order and liturgy were the main issues of contention, though vestments were related and debated in their own right. At several points, opponents of the English prayerbook in
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followed by Mark 4:22–23: "For there is nothinge hid that shall not be opened neither is there a secreat that it shall come to light yff anie man have eares to heare let him heare."
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with the freedom to employ their own rites and ceremonies. This development—the use of a London church virtually outside Ridley's jurisdiction—was one that Hooper had had a hand in.
654:: "How is it then brethren? Whan ye come together, euery one hath a psalme, hath doctryne, hath a tunge, hath a reuelacion, hath an interpretacion. Let all be done to edifyenge."
2177:, had written in implicit support of the presbyterian system in 1566 in a letter to Grindal. This letter was acquired by pro-presbyterian Puritans and was published in 1572 with
273:
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Three fifteenth-century chronicles, with historical memoranda by John Stowe, the antiquary, and contemporary notes of occurrences written by him in the reign of Queen Elizabeth
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902:. Ridley joked that Hooper's reference to Christ's nakedness on the cross is as insignificant as the clothing King Herod put Christ in and "a jolly argument" for the
1885:. At Little All Hallows on Thames Street, a nonconforming Scot precipitated a fight with his preaching. (Stow notes that the Scot typically preached twice a day at
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1974:, had been jailed, but the writers escaped punishment because, according to Stow, "they had friends enough to have set the whole realm together by the ears."
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The mynd and exposition of that excellente learned man Martyn Bucer, upon these wordes of S. Matthew: woo be to the wordle bycause of offences. Matth. xviii
781:("things indifferent", as opposed to an article of faith), and Hooper could be ordained without them at his discretion, but he must allow others wear them.
1506:
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Please note the foregoing quotation is verbatim, and the spellings are sixteenth-century English. "Goddes" is the singular masculine possessive, spelled
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642:), should be tolerated if they are "edifying"—that is, beneficial. Their indifference and beneficial status were key points of disagreement. The term
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1025:'s group maligned it by reference to John Hooper's persecution under the Edwardian prayer book and vestments regulations. On the other side, that of
724:. Hooper's fortunes were unchanged when power shifted from Somerset to Northumberland, since Northumberland also favoured Hooper's reformist agenda.
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721:
2189:, the foundational manifesto and first public manifestation of English Presbyterianism. (The ensuing controversy is sometimes referred to as the
2012:, though they are not expressly mandated. Appended to the main argument are five translated letters exchanged under Edward VI between Bucer and
784:
Hooper passed confirmation of the new office again before the king and council on 20 July 1550, when the issue was raised again, and Archbishop
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hoping for future reforms. Bullinger was incensed by the publication and effect of his letter. It elicited a further nonconformist response in
1639:
1571:
2016:(one has a paragraph omitted that expresses reservations about vestments causing superstition) and between Hooper, a Lasco, Bucer and Martyr.
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The Vestments Controversy: An Historical Study of the Earliest Tensions Within the Church of England in the Reigns of Edward VI and Elizabeth
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1) An indifferent thing has either an express justification in scripture or is implied by it, finding its origin and foundation in scripture.
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was to be the model for ecclesiastical use, but with a stance on vestments that went back to the second year of Edward VI's reign. The
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to provoke) that relations really changed between the state and high-ranking clergy who still sought further changes in the church.
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He maintains that priestly garb distinguishing clergy from laity is not indicated by scripture; there is no mention of it in the
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resolution. Hooper now insisted that vestments were not indifferent, since they obscured the priesthood of Christ by encouraging
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1906:. Parker also reported that "divers churchwardens to make a trouble and a difficulty, will provide neither surplice nor bread" (
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2003:.) Following an opening that expresses a reluctance to respond to folly, error, ignorance, and arrogance on its own terms,
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also notes that on July 24, 1550, the day after receiving instructions for Hooper's unique consecration, the church of the
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14:23b (whatsoever is not of faith is sin), Romans 10:17 (faith cometh from hearing, and hearing by the word of God), and
769:. Hooper declined the office, however, because of the required vestments and oath by the saints. This action violated the
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was instructed that Hooper was not to be charged "with an oath burdensome to his conscience". Cranmer, however, assigned
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4) Indifferent things must be introduced into the church with apostolic and evangelical lenity, not violent tyranny.
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Following this retort came another nonconformist pamphlet, which J. W. Martin speculatively attributes to Crowley:
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750:, which had no biblical warrant for authentic Christians since they were not used in the early Christian church.
636:. The latter term arose from the debate over whether or not vestments, if they are deemed a "thing indifferent" (
338:
1820:. There was no discussion. The ultimatum was issued that the clergy would appear as Cole—in a square cap, gown,
61:
2419:
2271:
1867:
1781:
1556:
1425:
1350:
789:
509:
378:
195:
1910:, 278). Stow indicates there were many other such disturbances throughout the city on Palm Sunday and Easter.
2415:
2190:
1725:
1460:
1195:
968:
Some time in mid-December 1550, Hooper was put under house arrest, during which time he wrote and published
954:
2714:
van der Molen, Ronald J. (2009). "Anglican Against Puritan: Ideological Origins during the Marian Exile".
2391:
2097:
Whether it be mortall sinne to transgresse civil lawes, which be the commaundementes of civill Magistrates
1837:
1690:
1689:
Elizabeth I sought unity with her first parliament in 1559 and did not encourage nonconformity. Under her
1669:
1516:
1390:
1235:
1185:
1120:
770:
676:
343:
170:
2407:
2367:
2363:
2162:
1773:
1634:
1477:
1385:
1018:
914:
2) An indifferent thing must be left to individual discretion; if required, it is no longer indifferent.
865:
813:
801:
800:, and Ridley refused to do anything but follow the form of the ordinal as it had been prescribed by the
494:
318:
112:
that states a Knowledge (XXG) editor's personal feelings or presents an original argument about a topic.
1748:, even though some, like Sandys and Grindal, were reluctant conformists with nonconformist sympathies.
809:
2101:
To my lovynge brethren that is troublyd about the popishe aparrell, two short and comfortable Epistels
2182:
2169:
Others opposed to vestments elected to try to change the shape of the church and its authority along
1886:
1785:
1777:
1768:
reform. The petition was approved by all the commissioners except Parker and Guest, who rejected it.
1345:
1114:
1026:
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693:
598:
586:
451:
308:
2342:
2281:
2235:
2116:
2068:
2052:
1760:
1155:
578:
499:
313:
224:
2784:
2747:
2739:
2659:
2619:
2611:
2520:
2507:
Nicholas Ridley, "Reply of Bishop Ridley to Bishop Hooper on the Vestment Controversy, 1550", in
1983:
1729:
1430:
1375:
1370:
1325:
1250:
1180:
1034:
950:
705:
696:, having been exiled during King Henry's reign, returned to England in 1548 from the churches in
662:
edification justified and circumscribed the monarch's right to intervene in the church's affairs.
609:
391:
373:
268:
255:
2637:? The authority of Peter Martyr Vermigli in the Elizabethan Vestiarian Controversy of the 1560s"
2489:
Digital facsimiles of many of the primary sources listed in this entry can be accessed through
1060:
Notably, some of the leaders of the Elizabethan anti-vestments campaign spent time in Calvin's
2776:
2731:
2700:
2603:
2545:
2334:
2072:
1963:
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869:
817:
747:
617:
594:
1064:, many of them following the successful takeover of the Frankfurt congregation and ouster of
2768:
2759:
Usher, Brett (2001). "The Deanery of Bocking and the Demise of the Vestiarian Controversy".
2723:
2651:
2595:
2411:
1694:
1488:
793:
474:
456:
416:
2047:
Two other nonconformist tracts appeared, both deploying established authorities such as St
976:
and emphasised obedience to civil authorities. Because of this publication, his persistent
2395:
2263:
2213:
was published. This was a pro-presbyterian historical narrative of the disputes among the
2170:
2108:
2089:
2076:
1890:
1846:
1817:
1753:
1546:
1536:
1521:
1511:
887:
882:
651:
504:
2173:
lines in the early 1570s, and in this, they had continental support. Calvin's successor,
1816:. One former nonconformist, Robert Cole, was stood before the assembly in full canonical
923:
3) An indifferent thing's usefulness must be demonstrated and not introduced arbitrarily.
2578:
Worship and Theology in England ...: By Horton Davies. The ecumenical century, 1900–1965
2534:
2387:
2338:
2149:
and the Queen, though the latter correspondence, held by Grindal, was never delivered.
2123:, which was printed in Edinburgh by Robert Waldegrave in 1593 but was then suppressed.
2013:
2009:
1797:
1749:
1745:
1733:
1721:
1561:
1395:
1074:
985:
981:
785:
469:
333:
242:
2586:
Jones, Norman L. (1984). "Elizabeth, Edification, and the Latin Prayer Book of 1560".
1812:, so it was left to Parker himself, bishop Grindal, the dean of Westminster, and some
2814:
2788:
2751:
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2623:
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2214:
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17:
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A conformist response answered in the affirmative the question posed in its title,
1967:
1450:
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993:
962:
958:
837:
829:
797:
709:
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Reformation and Renaissance Review: Journal of the Society for Reformation Studies
2694:
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2576:
2565:
1717:. The queen assumed direct control over these rules and all ceremonies or rites.
2541:
2383:
2153:
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1979:
1882:
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1501:
1170:
1165:
1150:
1046:
997:
899:
613:
2257:
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1934:
1713:
were all to be brought back into use, where some exiles had even abandoned the
2772:
2655:
2225:
2105:
A pleasaunt Dialogue, betweene a Souldior of Barwicke and an English Chaplaine
2029:
1991:
1741:
1078:
973:
766:
758:
638:
421:
2780:
2735:
2607:
1958:
has called this "the earliest puritan manifesto". The title page quotes from
877:
as being in use in the early church, and the use of priestly clothing in the
2399:
2229:
1987:
1903:
1854:" was first recorded at this time as term of abuse for such nonconformists.
1160:
1065:
1022:
825:
179:
2515:, ed. A. Townsend for the Parker Society (Cambridge, 1848, 1853): 2.373–95.
949:
Hooper accepted neither Ridley's rejoinder, nor the offer of a compromise.
697:
1029:, the martyrdom of Hooper and others was blamed on Knox's polemic against
2132:
1813:
1796:
children, or otherwise as they can." The London clergy were assembled at
1714:
1710:
1101:
903:
739:
582:
1835:
The deprivations were to be carried out under the authority of Parker's
980:, and violations of the terms of his house arrest, Hooper was placed in
2743:
2615:
2056:
2048:
1946:
While under arrest, Crowley published three editions (including one in
1851:
762:
743:
731:
701:
2211:
A Brieff discours off the troubles begonne at Franckford ... A.D. 1554
1959:
1952:
A Briefe Discourse Against the Outwarde Apparel of the Popishe Church
1940:
A Briefe Discourse Against the Outwarde Apparel of the Popishe Church
1821:
1061:
728:
590:
2727:
2696:
The Indifferent Mean: Adiaphorism in the English Reformation to 1554
2599:
1947:
1933:
961:, while agreeing with Hooper's views, ceased to support him; only
849:
560:
1986:, as opposed to the more radical, active resistance arguments of
1706:
735:
808:
clergy who had accepted and never left the established church.
1702:
681:
91:
29:
620:
over ecclesiastical identity, doctrine and church practices.
565:
Church of England vestments depicted in the late 19th century
2490:
1800:. Parker had requested but failed to gain the attendance of
852:
letter dated October 3, 1550, Hooper laid out his argument
109:
personal reflection, personal essay, or argumentative essay
2378:
Such as Coverdale, Whittingham, Sampson, Humphrey, Lever,
970:
A godly Confession and protestacion of the Christian faith
2805:
In Pursuit of Plainness: The Puritan Principle of Worship
1914:
their husbands", as Grindal reported to Cecil (Grindal's
898:
present situation, and he linked such arguments with the
742:. In Hooper's view, these requirements were vestiges of
2107:), where it is dated May 10, 1566, and is addressed to
115:
2674:
Tudor Puritanism: A Chapter in the History of Idealism
1962:
31; intriguingly, it is closest to the English of the
996:
by the council, who made that decision on January 27.
1780:, was able to return to his position as president of
928:
and undoubtedly hurt Hooper's case with the council.
632:
or, especially in its Elizabethan manifestation, the
2284:, a similar, contemporaneous controversy in Sweden
2126:Regarding Gilby's dialogue, the full title reads:
2152:Despite the appearance of a victory for Parker,
1784:, and was later offered by Horne a benefice in
930:
921:
912:
858:
659:
628:The vestments controversy is also known as the
1720:Anticipating further problems with vestments,
1881:Stow records two other incidents on April 7,
1670:
542:
8:
2537:, 1880; rpt. Royal Historical Society, 1965)
2468:
727:When Hooper was invited to give a series of
427:History of the Puritans under King Charles I
2324:The letter exists but with some parts lost.
2140:Emergence of separatism and Presbyterianism
1728:on the matter. Martyr's advice, along with
716:reformer in England under the patronage of
2422:, Richard Laughern, and Nicholas Kerville.
1677:
1663:
1108:
1088:
549:
535:
369:History of the Puritans under King James I
169:
149:
1756:, was also a major source of discontent.
324:History of the Puritans under Elizabeth I
138:Learn how and when to remove this message
80:Learn how and when to remove this message
816:in London had been granted for use as a
43:This article includes a list of general
2449:
2304:
1100:
910:Christians must wear the same clothes.
722:John Dudley, 1st Duke of Northumberland
161:
2456:
2761:The Journal of Ecclesiastical History
1752:, consecrated by the anti-vestiarian
1206:17th-century denominations in England
667:
7:
2519:Gairnder, James; Stow, John (1880).
1176:Arminianism in the Church of England
945:Outcome of the Edwardian controversy
718:Edward Seymour, 1st Duke of Somerset
412:Arminianism in the Church of England
2831:Protestantism-related controversies
2567:The Worship of the English Puritans
2092:, at least in a theoretical sense.
1053:. This seeming unity did not last.
206:Convocations of Canterbury and York
2525:. Printed for the Camden society.
2288:Ritualism in the Church of England
1924:Archbishop Parker's Correspondence
1908:Archbishop Parker's Correspondence
616:. It revealed concerns within the
49:it lacks sufficient corresponding
25:
2504:44 (January–April, 1943): 194–99.
1009:Vestments among the Marian exiles
712:fashion. Hooper became a leading
520:History of the Anglican Communion
447:History of the Puritans from 1649
2693:Verkamp, Bernard Joseph (1977).
2671:Knappen, Marshall Mason (1963).
2277:Elizabethan Religious Settlement
2256:
2242:
2228:
1401:Elizabethan Religious Settlement
585:or clerical dress. Initiated by
163:History of the Church of England
96:
34:
1316:Westminster Confession of Faith
1276:History under Queen Elizabeth I
1085:During the reign of Elizabeth I
650:14:26, which reads in the 1535
27:English Reformation controversy
2502:Journal of Theological Studies
293:Elizabethan Church (1558–1603)
238:Dissolution of the Monasteries
1:
2633:"'Relics of the Amorites' or
2581:. Princeton University Press.
689:During the reign of Edward VI
612:, it was later revived under
2250:Reformed Christianity portal
1872:St Giles-without-Cripplegate
1858:Reactions of protest in 1566
1810:Lord Marquess of Northampton
1790:St John's College, Cambridge
1286:History under King Charles I
364:James I and religious issues
201:Religion in Medieval England
2682:Primus, John Henry (1960).
1866:and a former Marian exile,
1845:that in most parishes, the
941:in the church of England".
405:Caroline period (1625–1649)
357:Jacobean period (1603–1625)
2852:
2491:Early English Books Online
2471:, p. 18, preface xii.
2065:Matthias Flacius Illyricus
1436:Immigration to New England
1281:History under King James I
1125:Springfield, Massachusetts
753:Summoned to answer to the
700:that had been reformed by
2773:10.1017/S0022046901008624
2699:. Ohio University Press.
2656:10.1558/rarr.2004.6.3.313
1421:Providence Island Company
1291:Cromwellian era and after
1226:Definitions of Puritanism
1201:Ecclesiastical separatism
1051:Annals of the Reformation
1013:In controversy among the
2631:Kirby, Torrance (2004).
2469:Gairnder & Stow 1880
2272:Idolatry in Christianity
2193:.) Also included in the
2187:Admonition to Parliament
2121:A parte of a register...
1862:One of those who signed
1782:Magdalen College, Oxford
1426:Massachusetts Bay Colony
1351:Trial of Archbishop Laud
1296:History in North America
992:Hooper was then sent to
881:is a Hebrew practice, a
657:As Norman Jones writes:
581:, ostensibly concerning
510:Disestablishmentarianism
379:Hampton Court Conference
196:Anglo-Saxon Christianity
2575:Davies, Horton (1965).
2564:Davies, Horton (1948).
2040:. Based on Bullinger's
1635:Congregational churches
1593:The Godly Man's Picture
1461:American exceptionalism
1196:English Presbyterianism
955:Pietro Martire Vermigli
225:Reformation (1509–1559)
211:Development of dioceses
64:more precise citations.
2836:Clothing controversies
2826:Elizabethan Puritanism
2362:Parker, Cox, Grindal,
2191:Admonition Controversy
2071:, a Lasco, Bullinger,
1943:
1691:Act of Uniformity 1559
1614:Foxe's Book of Martyrs
1600:The Pilgrim's Progress
1441:Culture in New England
1391:Act of Uniformity 1662
1236:Puritan Sabbatarianism
1121:Augustus Saint-Gaudens
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925:
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862:
771:1549 Act of Uniformity
677:Act of Uniformity 1559
673:
566:
344:Marprelate Controversy
339:Foxe's Book of Martyrs
233:Reformation Parliament
189:Middle Ages (597–1500)
118:by rewriting it in an
2315:today, not "goddess."
1937:
1726:Peter Martyr Vermigli
1478:Troubles at Frankfurt
1446:Christmas prohibition
1361:Vestments controversy
1119:, an 1887 statue by
939:Book of Common Prayer
892:De Inventoribus Rerum
802:Parliament of England
675:In section 13 of the
605:Book of Common Prayer
575:vestarian controversy
571:vestments controversy
564:
495:Bangorian Controversy
463:Book of Common Prayer
385:Book of Common Prayer
329:Vestments controversy
319:The Books of Homilies
302:Book of Common Prayer
262:Book of Common Prayer
249:Book of Common Prayer
18:Vestarian controversy
2550:. London: John Wyat.
2531:Historical Memoranda
1887:St Magnus-the-Martyr
1778:Bishop of Winchester
1628:Continuing movements
1346:Scrooby Congregation
1003:Bishop of Gloucester
844:Hooper–Ridley debate
601:as described by the
452:Westminster Assembly
309:Thirty-nine Articles
2821:English Reformation
2418:, William Porrage,
2343:William Whittingham
2282:Liturgical struggle
2236:Christianity portal
2129:of a Preface. 1581.
2069:Philipp Melanchthon
2025:A Brief Examination
2005:A Brief Examination
1761:Convocation of 1563
1489:Notable individuals
1386:English Restoration
1156:English Reformation
854:contra usum vestium
579:English Reformation
500:Evangelical Revival
314:Convocation of 1563
2431:The full title is
1972:A briefe Discourse
1944:
1724:corresponded with
1431:Salem witch trials
1376:Grand Remonstrance
1371:Millenary Petition
1326:Cambridge Platform
1251:Puritan work ethic
1181:English Dissenters
1019:those in Frankfurt
965:remained an ally.
951:Heinrich Bullinger
634:edification crisis
567:
515:Prayer Book Crisis
392:King James Version
374:Millenary Petition
269:Forty-two Articles
256:Edwardine Ordinals
120:encyclopedic style
107:is written like a
2706:978-0-8214-0387-7
2402:, Richard Allen,
2335:Lawrence Humphrey
2204:Thomas Cartwright
2073:Wolfgang Musculus
2059:, Bucer, Martyr,
1970:, the printer of
1956:Patrick Collinson
1750:Archbishop Parker
1687:
1686:
1648:Reformed churches
1642:
1456:Half-Way Covenant
1381:English Civil War
1366:Martin Marprelate
1321:Savoy Declaration
1037:and the emperor,
810:John Henry Primus
796:, to perform the
779:Res Indifferentes
748:Roman Catholicism
720:and subsequently
630:vestiarian crisis
618:Church of England
595:Church of England
593:vestments in the
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1964:Bishops' Bible
1938:Title page to
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1868:Robert Crowley
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1838:Advertisements
1806:Nicholas Bacon
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1798:Lambeth Palace
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1433:
1428:
1423:
1417:
1416:
1413:
1412:
1409:
1408:
1404:
1403:
1398:
1396:Great Ejection
1393:
1388:
1383:
1378:
1373:
1368:
1363:
1358:
1353:
1348:
1342:
1341:
1338:
1337:
1334:
1333:
1329:
1328:
1323:
1318:
1312:
1311:
1308:
1307:
1304:
1303:
1299:
1298:
1293:
1288:
1283:
1278:
1272:
1271:
1268:
1267:
1264:
1263:
1259:
1258:
1253:
1248:
1243:
1238:
1233:
1228:
1222:
1221:
1219:Crucial themes
1218:
1217:
1214:
1213:
1209:
1208:
1203:
1198:
1193:
1188:
1183:
1178:
1173:
1168:
1163:
1158:
1153:
1148:
1143:
1137:
1136:
1133:
1132:
1129:
1128:
1113:
1105:
1104:
1098:
1097:
1086:
1083:
1075:Thomas Bentham
1017:, principally
1010:
1007:
986:Lambeth Palace
984:'s custody at
982:Thomas Cranmer
946:
943:
845:
842:
786:Thomas Cranmer
690:
687:
664:
625:
622:
557:
556:
554:
553:
546:
539:
531:
528:
527:
523:
522:
517:
512:
507:
502:
497:
491:
490:
487:
486:
483:
482:
478:
477:
472:
470:Great Ejection
467:
459:
454:
449:
443:
442:
439:
438:
435:
434:
430:
429:
424:
419:
414:
408:
407:
404:
403:
400:
399:
395:
394:
389:
381:
376:
371:
366:
360:
359:
356:
355:
352:
351:
347:
346:
341:
336:
334:Richard Hooker
331:
326:
321:
316:
311:
306:
297:
296:
291:
290:
287:
286:
282:
281:
276:
271:
266:
258:
253:
245:
243:Thomas Cranmer
240:
235:
229:
228:
223:
222:
219:
218:
214:
213:
208:
203:
198:
192:
191:
188:
187:
184:
183:
174:
166:
165:
159:
158:
146:
145:
128:September 2013
104:
102:
95:
88:
87:
42:
40:
33:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
2848:
2837:
2834:
2832:
2829:
2827:
2824:
2822:
2819:
2818:
2816:
2806:
2802:
2801:
2797:
2790:
2786:
2782:
2778:
2774:
2770:
2766:
2762:
2757:
2753:
2749:
2745:
2741:
2737:
2733:
2729:
2725:
2721:
2717:
2712:
2708:
2702:
2698:
2697:
2691:
2687:
2686:
2680:
2676:
2675:
2669:
2665:
2661:
2657:
2653:
2649:
2645:
2638:
2636:
2629:
2625:
2621:
2617:
2613:
2609:
2605:
2601:
2597:
2593:
2589:
2584:
2580:
2579:
2573:
2569:
2568:
2562:
2561:
2556:
2549:
2548:
2543:
2539:
2536:
2532:
2528:
2524:
2523:
2517:
2514:
2510:
2509:John Bradford
2506:
2503:
2498:
2497:
2495:
2494:
2492:
2483:
2478:
2470:
2465:
2462:
2458:
2453:
2450:
2443:
2435:
2428:
2425:
2421:
2417:
2413:
2409:
2405:
2401:
2397:
2393:
2392:Richard Alvey
2389:
2385:
2381:
2375:
2372:
2369:
2365:
2359:
2356:
2352:
2348:
2347:Anthony Gilby
2344:
2340:
2336:
2333:For example;
2330:
2327:
2321:
2318:
2314:
2308:
2305:
2298:
2293:
2289:
2286:
2283:
2280:
2278:
2275:
2273:
2270:
2269:
2265:
2259:
2254:
2251:
2245:
2240:
2237:
2231:
2226:
2221:
2219:
2216:
2215:Marian exiles
2212:
2207:
2205:
2201:
2200:John Whitgift
2196:
2192:
2188:
2184:
2180:
2179:Thomas Wilcox
2176:
2175:Theodore Beza
2172:
2167:
2164:
2158:
2155:
2150:
2148:
2147:Jerome Zanchi
2139:
2137:
2134:
2130:
2124:
2122:
2118:
2114:
2110:
2106:
2102:
2098:
2093:
2091:
2087:
2082:
2079:. These were
2078:
2075:of Bern, and
2074:
2070:
2066:
2062:
2058:
2055:of Bulgaria,
2054:
2053:Theophilactus
2050:
2045:
2043:
2039:
2033:
2031:
2026:
2022:
2017:
2015:
2011:
2006:
2002:
1995:
1993:
1989:
1985:
1981:
1975:
1973:
1969:
1965:
1961:
1957:
1953:
1949:
1941:
1936:
1929:
1927:
1925:
1919:
1917:
1911:
1909:
1905:
1899:
1897:
1892:
1888:
1884:
1879:
1877:
1873:
1869:
1865:
1857:
1855:
1853:
1848:
1844:
1840:
1839:
1833:
1831:
1827:
1823:
1819:
1815:
1811:
1807:
1803:
1802:William Cecil
1799:
1793:
1791:
1787:
1783:
1779:
1775:
1769:
1765:
1762:
1757:
1755:
1751:
1747:
1743:
1739:
1735:
1731:
1727:
1723:
1718:
1716:
1712:
1708:
1704:
1700:
1696:
1692:
1680:
1675:
1673:
1668:
1666:
1661:
1660:
1658:
1657:
1649:
1645:
1641:
1636:
1633:
1632:
1625:
1624:
1616:
1615:
1611:
1609:
1608:
1607:Paradise Lost
1604:
1602:
1601:
1597:
1595:
1594:
1590:
1589:
1582:
1581:
1573:
1570:
1568:
1567:John Winthrop
1565:
1563:
1560:
1558:
1557:Thomas Parker
1555:
1553:
1550:
1548:
1545:
1543:
1542:Cotton Mather
1540:
1538:
1535:
1533:
1530:
1528:
1527:John Endecott
1525:
1523:
1520:
1518:
1515:
1513:
1510:
1508:
1505:
1503:
1500:
1498:
1497:Peter Bulkley
1495:
1494:
1490:
1485:
1484:
1479:
1471:
1470:
1462:
1459:
1457:
1454:
1452:
1449:
1447:
1444:
1442:
1439:
1437:
1434:
1432:
1429:
1427:
1424:
1422:
1419:
1418:
1411:
1410:
1402:
1399:
1397:
1394:
1392:
1389:
1387:
1384:
1382:
1379:
1377:
1374:
1372:
1369:
1367:
1364:
1362:
1359:
1357:
1356:Marian exiles
1354:
1352:
1349:
1347:
1344:
1343:
1336:
1335:
1327:
1324:
1322:
1319:
1317:
1314:
1313:
1306:
1305:
1297:
1294:
1292:
1289:
1287:
1284:
1282:
1279:
1277:
1274:
1273:
1266:
1265:
1257:
1256:Merton thesis
1254:
1252:
1249:
1247:
1246:Puritan choir
1244:
1242:
1241:Millennialism
1239:
1237:
1234:
1232:
1231:Impropriation
1229:
1227:
1224:
1223:
1216:
1215:
1207:
1204:
1202:
1199:
1197:
1194:
1192:
1191:Nonconformism
1189:
1187:
1184:
1182:
1179:
1177:
1174:
1172:
1169:
1167:
1164:
1162:
1159:
1157:
1154:
1152:
1149:
1147:
1146:Protestantism
1144:
1142:
1139:
1138:
1131:
1130:
1126:
1122:
1118:
1117:
1111:
1107:
1106:
1103:
1099:
1095:
1091:
1090:
1084:
1082:
1080:
1076:
1072:
1067:
1063:
1058:
1054:
1052:
1048:
1042:
1040:
1036:
1032:
1028:
1024:
1020:
1016:
1015:Marian exiles
1008:
1006:
1004:
999:
995:
990:
987:
983:
979:
978:nonconformism
975:
971:
966:
964:
960:
956:
952:
944:
942:
940:
933:
929:
924:
920:
915:
911:
907:
905:
901:
895:
893:
889:
884:
880:
879:Old Testament
876:
875:New Testament
871:
867:
864:Hooper cites
861:
857:
855:
851:
843:
841:
839:
833:
831:
827:
821:
819:
815:
814:Austin Friars
811:
805:
803:
799:
795:
791:
787:
782:
780:
776:
772:
768:
764:
760:
756:
755:Privy Council
751:
749:
745:
741:
737:
733:
730:
725:
723:
719:
715:
711:
707:
703:
699:
695:
688:
686:
684:
683:
678:
670:, p. 175
669:
663:
658:
655:
653:
649:
648:1 Corinthians
645:
641:
640:
635:
631:
623:
621:
619:
615:
611:
607:
606:
600:
596:
592:
588:
584:
580:
577:arose in the
576:
572:
563:
552:
547:
545:
540:
538:
533:
532:
530:
529:
521:
518:
516:
513:
511:
508:
506:
503:
501:
498:
496:
493:
492:
485:
484:
476:
473:
471:
468:
466:
464:
460:
458:
455:
453:
450:
448:
445:
444:
437:
436:
428:
425:
423:
420:
418:
415:
413:
410:
409:
402:
401:
393:
390:
388:
386:
382:
380:
377:
375:
372:
370:
367:
365:
362:
361:
354:
353:
345:
342:
340:
337:
335:
332:
330:
327:
325:
322:
320:
317:
315:
312:
310:
307:
305:
303:
299:
298:
294:
289:
288:
280:
279:Marian exiles
277:
275:
272:
270:
267:
265:
263:
259:
257:
254:
252:
250:
246:
244:
241:
239:
236:
234:
231:
230:
226:
221:
220:
212:
209:
207:
204:
202:
199:
197:
194:
193:
186:
185:
181:
177:
172:
168:
167:
164:
160:
156:
152:
151:
142:
139:
131:
121:
117:
111:
110:
105:This article
103:
94:
93:
84:
81:
73:
63:
59:
53:
52:
46:
41:
32:
31:
19:
2803:R. E. Pot, "
2764:
2760:
2722:(1): 45–57.
2719:
2715:
2695:
2688:. J. H. Kok.
2684:
2673:
2647:
2643:
2634:
2591:
2587:
2577:
2566:
2546:
2542:Strype, John
2530:
2521:
2512:
2501:
2488:
2487:
2464:
2452:
2432:
2427:
2408:John Mullins
2404:John Philpot
2380:Edmund Freke
2374:
2368:Edmund Guest
2364:Robert Horne
2358:
2353:, and others
2351:Thomas Lever
2329:
2320:
2312:
2307:
2210:
2209:In 1574–75,
2208:
2194:
2186:
2171:presbyterian
2168:
2159:
2151:
2143:
2127:
2125:
2120:
2104:
2100:
2096:
2094:
2084:
2080:
2063:of Hamburg,
2046:
2041:
2037:
2034:
2024:
2020:
2018:
2004:
1999:
1996:
1976:
1971:
1968:Henry Denham
1951:
1945:
1939:
1923:
1920:
1915:
1912:
1907:
1900:
1895:
1880:
1875:
1863:
1861:
1842:
1836:
1834:
1829:
1825:
1794:
1774:Robert Horne
1770:
1766:
1758:
1719:
1688:
1612:
1605:
1598:
1591:
1451:Praying town
1360:
1186:Independents
1141:Christianity
1115:
1059:
1055:
1050:
1043:
1012:
994:Fleet Prison
991:
969:
967:
963:John a Lasco
959:Martin Bucer
948:
935:
931:
926:
922:
917:
913:
908:
896:
891:
863:
859:
853:
847:
838:Geneva Bible
834:
830:superstition
822:
806:
798:consecration
783:
778:
774:
752:
726:
710:iconoclastic
708:in a highly
692:
680:
674:
660:
656:
643:
637:
633:
629:
627:
624:Formulations
610:1550 ordinal
604:
574:
570:
568:
462:
384:
328:
301:
261:
248:
175:
134:
125:
106:
76:
67:
48:
2677:. P. Smith.
2529:John Stow,
2457:Strype 1709
2384:Thomas Cole
2154:Brett Usher
2117:Whittingham
2083:(1566) and
2061:John Epinus
1883:Palm Sunday
1870:, vicar of
1552:James Noyes
1517:John Cotton
1502:John Bunyan
1309:Confessions
1171:Arminianism
1166:Anglicanism
1151:Reformation
1116:The Puritan
1047:John Strype
1027:Richard Cox
998:John Calvin
900:Anabaptists
694:John Hooper
646:comes from
644:edification
614:Elizabeth I
587:John Hooper
62:introducing
2815:Categories
2767:(3): 434.
2416:John Gough
2294:References
2195:Admonition
2183:John Field
2030:separatism
2010:Saint Paul
1992:John Ponet
1808:, and the
1134:Background
1079:John Scory
974:Anabaptism
767:Gloucester
759:archbishop
714:Protestant
668:Jones 1984
639:adiaphoron
422:Laudianism
178:(1749) by
70:April 2009
45:references
2789:154374220
2781:0022-0469
2752:154653683
2736:0009-6407
2664:159790476
2635:adiaphora
2624:161202584
2608:0009-6407
2557:Secondary
2444:Citations
2400:John Foxe
2133:pluralist
1988:John Knox
1984:Bullinger
1904:eucharist
1896:Memoranda
1891:Coverdale
1876:Memoranda
1843:Memoranda
1814:canonists
1746:Parkhurst
1730:Bullinger
1474:Elsewhere
1161:Calvinism
1066:John Knox
1039:Charles V
1035:Philip II
1023:John Knox
826:hypocrisy
775:adiaphora
763:bishopric
706:Bullinger
599:Edward VI
583:vestments
488:1700–1950
440:1649–1688
180:Canaletto
2544:(1709).
2513:Writings
2222:See also
1954:(1566).
1889:, where
1715:surplice
1711:chasuble
1102:Puritans
1094:a series
1092:Part of
904:Adamites
740:surplice
665:—
591:clerical
155:a series
153:Part of
2744:3165045
2616:3165354
2493:(EEBO).
2484:Primary
2479:Sources
2313:"God's"
2057:Erasmus
2049:Ambrose
2042:Decades
2014:Cranmer
1916:Remains
1852:Puritan
1847:sextons
1414:America
1339:England
1269:History
870:Matthew
744:Judaism
732:sermons
702:Zwingli
685:]"
274:Martyrs
114:Please
58:improve
2787:
2779:
2750:
2742:
2734:
2703:
2662:
2622:
2614:
2606:
2366:, and
2001:Realme
1980:Calvin
1942:(1566)
1850:term "
1822:tippet
1776:, the
1744:, and
1738:Sandys
1697:, the
1646:other
1062:Geneva
1031:Mary I
957:, and
866:Romans
729:Lenten
698:ZĂĽrich
597:under
465:(1662)
387:(1604)
304:(1559)
264:(1552)
251:(1549)
157:on the
47:, but
2785:S2CID
2748:S2CID
2740:JSTOR
2660:S2CID
2640:(PDF)
2620:S2CID
2612:JSTOR
2299:Notes
1960:Psalm
1950:) of
1948:Emden
1818:habit
1786:Sarum
1742:Jewel
1585:Works
1123:, in
850:Latin
848:In a
777:, or
603:1549
2777:ISSN
2732:ISSN
2701:ISBN
2604:ISSN
2434:same
2202:and
2181:and
1990:and
1982:and
1864:nolo
1830:nolo
1826:volo
1759:The
1709:and
1707:cope
1640:U.S.
1077:and
883:type
828:and
757:and
746:and
738:and
736:cope
704:and
608:and
569:The
2769:doi
2724:doi
2652:doi
2596:doi
2185:'s
1828:or
1703:alb
1049:'s
890:'s
765:of
682:sic
573:or
2817::
2783:.
2775:.
2765:52
2763:.
2746:.
2738:.
2730:.
2720:42
2718:.
2658:.
2646:.
2642:.
2618:.
2610:.
2602:.
2592:53
2590:.
2511:,
2414:,
2410:,
2406:,
2398:,
2394:,
2390:,
2386:,
2382:,
2349:,
2345:,
2341:,
2337:,
2115:,
2111:,
2086:is
2067:,
2051:,
1898:.
1792:.
1740:,
1705:,
1096:on
1073:,
1041:.
1033:,
953:,
906:.
894:.
840:.
804:.
792:,
2807:"
2791:.
2771::
2754:.
2726::
2709:.
2666:.
2654::
2648:6
2626:.
2598::
2533:(
2436:.
1678:e
1671:t
1664:v
1643:)
1637:(
937:"
550:e
543:t
536:v
141:)
135:(
130:)
126:(
122:.
83:)
77:(
72:)
68:(
54:.
20:)
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
