PARKER, he thought they grasped too much jurisdiction, and stretched Abp. Cant, their authority too far over the clergy. 3. He maintained Disorders in the university. 525. Archbishop letter to that those who had pastoral charges were obliged to constant residence, unless their parish would sometimes give them leave to be absent. But prebendaries, he said, were only exhibitioners, and at liberty to live where they pleased. 4. That excommunication, as it was now managed, had no warrant from Scripture, neither should such censures be lodged in any single hand. To second these singularities, seditious libels were publicly scattered in the schools: they contained a remonstrance against wealth and distinction, revived something of the frenzies of Jack Straw and Wat Tyler, and moved for levelling. Poor men, they said, were held to labour and servitude; but the prince and the doctors carried off the product, and made their figure out of the common calamity. In short, this university grew mutinous to a remarkable degree, seemed prepared to fly in the face of the government, and attempt an alteration both in Church and State. his Dr. Chaderton acquainted the chancellor Cecil with this ill condition of affairs, and pressed for a speedy remedy: that, according as he thought proper, he might either act upon single authority, or strengthen his character by an order of council: that Cambridge was in a great measure disturbed with a turbulent humour: that schism and error were openly maintained without modesty and reserve: that this mischief, unless seasonably checked, would not only destroy the repose of the university, but might spread from thence through the whole Church and kingdom. Grindal, now archbishop of York, foreseeing the consequences of these disputes, wrote to Cecil upon the same subject. And here, to do justice to the bishop's memory, and clear him from all imputations of puritanism, I shall give the reader the letter in his own words. "I am to move you for the university of Cambridge; which if you help not speedily your authority will shortly grow to great disorder. There is one Cartwright, B.D. and reader of Cartwright. my lady Margaret's divinity lecture, who, as I am very credibly informed, maketh in his lectures daily invectives against the extern policy and distinction of states, in the ecclesiastical government of this realm. His own positions, and some other assertions, which have been uttered by him, I send herewith. BETH. A. D. 1570. The youth of the university, which is at this time very toward ELIZAin learning, doth frequent his lectures in great numbers; and therefore in danger to be poisoned by him with love of contention, and liking of novelties; and so become hereafter not only unprofitable, but also hurtful to the Church. The vice-chan- June 24, cellor and heads of houses proceed not so roundly in this case as were requisite, in my judgment. For reforming whereof, if it please you to know my opinion, I wish you wrote your letters to the vice-chancellor with expedition, willing him to command the said Cartwright and all his adherents to silence, both in schools and pulpits; and afterward, upon examining and hearing the matters past, before him and some of the heads, or all, either to reduce the offenders to conformity, or to proceed to their punishment by expulsion out of their colleges, or out of the university, as the cause shall require. And also, that the vice-chancellor do not suffer the said Cartwright to proceed doctor of divinity at this commencement, which he now sueth for. For, besides the singularity above rehearsed, the said Cartwright is not conformable in his apparel, contemning also many other laudable orders of the university. Thus I cease to trouble, and commend you heartily to the grace of God." viz. To this letter these assertions of Cartwright are subjoined, 66 Paper-office. Cartwright's 'Archiepiscoporum et archidiaconorum nomina suspecta sunt. "1. Archiepiscoporum, archidiaconorum, cancellariorum, com- Some of missariorum, &c. (ut hodie apud nos sunt) munera, apostolica opinions. institutione non nituntur, cui restituendæ quisque pro sua vocatione studere debet; (intelligo autem id pro vocatione sua) ut magistratus authoritate, ecclesiæ ministri verbo, singuli eam promoveant. Ita tamen ut nihil tumultuariè aut seditiosè fiat. "2. Ministrorum electio quæ apud nos est ab institutione apostolica deflexit, cui restituendæ, sic ut prædictum est, singuli studere debent. Nolim autem me putet quispiam omnes damnare, tanquàm a ministerio alienos, qui ad illam institutionem hactenus non fuerint cooptati." These propositions were delivered by Cartwright to the vicechancellor as his opinion. The archbishop informed the chancellor of some other heterodoxies held by this divine; but PARKER, those shall be postponed a little to be mentioned with the Abp. Cant. rest. On the other hand, Cartwright and his friends wrote to the chancellor, and endeavoured to justify their conduct. Being thus solicited, Cecil endeavoured to make up the controversy, and give satisfaction, by gentle applications. In his letter written to the heads of the university, he premised a favourable construction of Cartwright's singularities: that he seemed to advance these novelties out of no ill-meaning or pride that he thought it part of his business to examine the Aug. 1570. resemblance of the present Church, with that in the apostles' time, and draw a comparison between them. After this gentle representation of Cartwright's case, he in direct terms forbids him discussing these questions, either in his lectures or sermons, until farther order: and that in the interim, the other party should forbear disputing upon the points contested. And as for silencing and settling the controversy, the chancellor is willing to refer that matter to the decision of the heads. He goes farther in his heterodoxies. The matter being thus put into the hands of the vice-chancellor and doctors, Cartwright was enjoined to forbear reading, not only upon the points debated, but had orders not to appear in the chair. During this suspension endeavours were used to bring him off his erroneous opinions. But it seems favour and application was lost upon him: he grew more hardened in his mistakes by kind usage; so that at last they concluded it necessary to remove him from the chair. And with this resolution Whitgift, the vice-chancellor, and the rest of the heads, acquainted Cecil. In their letter to this chancellor, they enclosed a copy of Cartwright's propositions, signed by himself. These were more crudely expressed, and more liable to censure, than those complained of by archbishop Grindal: for Cartwright was now gone to remoter distance, and grew worse upon time. The assertions are these: I. The names and functions of archbishops and archdeacons ought to suppressed. II. The names of lawful ministers in the Church, such as bishops and deacons, when abstracted from the office described in the Holy Scripture, are likewise to be rejected, and the BETH. whole brought back to apostolical institution. And thus the ELIZAbishops' function ought to be limited to praying and preaching, and the deacons' to taking care of the poor. Assertions maintained his party. III. The government of the Church ought not to be en- by him and trusted with bishops' chancellors, or archdeacons' officials, but lodged in the hands of the minister and elders of the same Church. IV. That the ministry ought not to go loose and at large; but that every one ought to be tied to a particular congregation. V. That nobody ought to solicit for the function of a minister, nor stand candidate, as it were, for that employment. VI. That ministers ought not to be ordained by the sole authority of the bishop, much less are they to receive orders in a study, or such private place; but this office ought to be conferred by a public choice of the congregation. Besides these heterodoxies and misrepresentations of the government of the Church, there were several unsound propositions maintained by Cartwright and his party. And of these the chancellor had an account sent him this year. They are ranged under the following articles : I. In reforming the Church it is necessary to proceed upon the first model, and bring every thing up to apostolical institution. II. None ought to be admitted into the ministry unless qualified for teaching. And those who have no talent for this function, ought to forfeit their character, and be discharged. III. Preaching, prayers, and administering the sacraments, ought to be performed by the same person. From hence it follows, that those who are not ministers of the word, that is, those who cannot preach, ought neither to pray publicly for the congregation, nor administer the sacraments. IV. Popish priests have no authority to be ministers of the Gospel by virtue of their own ordinations. V. Nothing but canonical Scripture ought to be publicly read in the church. VI. The Church Liturgy ought to be so formed for public service, that no allowance should be left for private prayer or 526. PARKER, reading; but that all the audience should attend to the minisAbp. Cant. ter, whether preaching or praying. VII. That the office of burying the dead belongs no more to the minister than to the rest of the parish. VIII. That all portions of Scripture, all names and distinctions of God Almighty, are to be treated with the same reverence and regard. And therefore it is against reason to enjoin the people to stand at the reading of the Gospel, or to bow and pull off their hats at the name of Jesus. IX. That sitting at the holy communion is as lawful and defensible a posture as kneeling or standing; and over and above, is more convenient, because it gives the better image of a supper. X. That the sacraments ought not to be administered in private places, not by the ministers themselves, much less by women and private persons; as baptism is sometimes administered to infants, and the Lord's Supper to those in danger of death. XI. That to make use of the sign of the cross in the baptism of infants is a superstitious practice; and giving the customary reasons for the use of this ceremony, makes it still more intolerable. XII. It is very reasonable the father should present the child to the Church for baptism, and make a confession of that faith in which he intends to instruct him: and that this ought to be done without a representing form, or answering, "I will, I will not, I believe," and so forth, in the name of the infant. Neither is it to be suffered that the child's name should be given by a woman in the church, or that an ignorant boy should engage for the good education of the infant: by an ignorant one is meant a person not qualified to receive the Lord's Supper. XIII. That in giving names at baptism all resemblance with Paganism should be avoided: and besides, the names of offices should be declined upon such occasions, such as that of Christ, angel, baptist, &c. XIV. That to forbid matrimony at certain times of the year is a Popish fancy: but to take money for a licence within the times prohibited is still more intolerable. XV. To give any persons liberty to marry without acquaint |