Life of Matthew Parker (Strype, 1821)/Book II/Chapter XIV

This is the enhanced reading edition of Chapter XIV, prepared according to the AnglicanWiki Editorial Guidelines for Historical Texts. It adds descriptive section headings, verified internal links, and editorial notes clearly distinguished from Strype's text. Strype's wording, historical spelling, and substance are preserved.

The Archbishop at Canterbury. His pious motion. An Office of Prayer and Fasting appointed for the plague and other judgments. The Archbishop's concern therein. The state of the church of Durham. Whittingham Dean there; his letter concerning it. An Office of Thanksgiving.

The Archbishop at Bekesbourn

IN the latter end of the month of July I find our Archbishop at his house at Bekesbourn, near Canterbury, a place of retirement, healthfully and pleasantly seated, which he took a great deal of delight in. Here he piously considering how the nation was at this time afflicted universally by war, and the pestilence broken out at London, and a famine at Canterbury, the people wanting necessary provisions, as was reported to him; he thought good to call upon the Mayor of Canterbury, and his Commonalty, to meet him on Friday at the cathedral church: where he did himself exhort them to prayer: and then appointed Friday for the future to be set apart for prayer and preaching in the cathedral, and Mondays and Wednesdays in the parish churches: prescribing for this occasion a form of prayer, muchwhat the same with that that had been before appointed by authority in the Guises' time, a few words only in the same being altered. For you must know, that about the year 1559 or 1560, the nation was in great fears and apprehensions of Queen Elizabeth's safety, upon the malice of the Duke of Guise and his brother, who ruled all France in those times and being uncles to the Queen of Scots, laboured to reduce Scotland under France, and to wound England on that side.

Fears for the Queen's Safety

And, having a peculiar hatred to Queen Elizabeth for the sake of her religion, "bent themselves with might and main," as Camden writes, "to work her destruction, relying upon the promises of some English that were averse to the Protestant religion." Upon these jealousies a form of prayer had been drawn up, probably by our Archbishop, and ordered to be used in the kingdom for her Majesty's safety, and the good estate of the nation, and of the religion professed therein. These prayers, after the Archbishop had accommodated them to the present occasion, he prescribed now to be used in Canterbury. This he did, not enjoining the like to the

A Local Fast, Not a Provincial One

This he did, not enjoining the like to the rest of his diocese, nor to the rest of his province, for want of sufficient warrant from the Prince or Council, lest he might otherwise run into some transgression of the laws. But he writ to the Secretary, that he marvelled he had no advertisements from above, enjoining him to take order for so pious a purpose, in a time that so much required it. And lest it might be objected to him and the rest of the Bishops, that they by their vocation should have had special regard of such matters, he answered, " That they were holden " within certain limits by statutes, and so might stand in " doubt, how it would be taken, if they should of them" selves have given order herein. " This was the cause that he thought it prudent not to charge the rest of his diocese with injunctions for fasting and prayer, but left them to their own liberty to follow them in the city for common prayer, if they would. But withal the Archbishop desired a warrant from the Council for the same; that he might direct his precepts, as he thought it very necessary, to exercise the said public prayers. The Archbishop having made this good motion, Cecil, the Queen's Secretary, immediately acquainted the Queen therewith, and recommended the devising a form of solemn dered. prayer and fasting, unto Grindal, Bishop of London, chiefly for the judgment of the plague then lying upon the nation, brought over from Newhaven in France, when the English surrendered it. This very matter that careful and pious Bishop had already thought on, and made some progress in

Grindal Prepares a Form of Prayer

before the Secretary's letter came to him for that purpose; having sent to the Dean of St. Paul's, Alexander Nowel, to pen an homily meet for the time; which the said Dean accordingly did. But that Bishop meant it at first but for his own cure, to use his own expression, meaning, I suppose, thereby his cathedral, or the city of London, or at most his diocese. But since the Secretary had admonished him to prepare a form of prayer to be used more generally, he proceeded further by the help of the said Dean. And having finished it, he sent the Secretary a copy of it; advising him, of London. after he had perused it, to send it speedily by one of Jug the printer's men to the Archbishop. Accordingly the Secretary having reviewed it, and adding somewhat in divers places thereof by his own hand, without delay despatched it to Canterbury; desiring the Archbishop's last review thereof, and so to remit it to be printed. And withal procuring, according to the Archbishop's request, the Queen's letters to the Archbishop, to authorize him to publish a public form of prayer and fasting to be observed through the nation, he sent those letters also. For this the Archbishop thanked him, and keeping the copy by him about a week, altered some parts thereof, not the Archin substance and principal meaning, but in the circumstances; bishop. and that for this reason. " Because, as he said, he saw " offence grew by new innovations; and he therefore doubt" ed, whether it were best to change the established form " of prayer appointed already by law, in this alteration of prayer for a time, as that formular [of Bishop Grindal's] " would infer, which directed all the service to be said in the " body of the church. Which being once in this particular order devised, he judged they abolished all chancels. And " therefore the Litany, with the new Psalms and Collects, " he judged might be said, as Litany is already ordered, in "the midst of the people." But the other parts, containing a second service, he approved to be celebrated in the chancel. " In short, the Archbishop said, he had no otherwise " altered the book, but to make it draw, as nigh as could " be, to the public book and orders used. And whereas the

The Archbishop Revises the Form

" Collects were somewhat long, he wished they had been " shorter: fearing the service to be too long, as he said, for their cold devotions." But the composers had designedly made them long, for this reason, that the people might continue in prayer till four in the afternoon, and then to take one meal. And this also the Archbishop seemed not to like, saying, that all things agreed not every where. This book was soon printed, and began to be exercised in London in the month of August, and so likewise in all the province. This form was to be used in common prayer twice a week. And there was an order of public fast to be used every Wednesday during the time of mortality and other afflictions, wherewith the realm at that time was visited. In the beginning of this book is published a copy of the Queen's letter to the Archbishop of Canterbury: which ran to this import; "That he, having devised a form, and considered of some good order to be prescribed therein, and required thorizing the form. " the application of her authority for the better observation " thereof among the people; she therefore commanded all " manner of Ministers, ecclesiastical or civil, and all her sub"jects, to execute, follow, and obey such godly and whole" some orders, as he, being Primate of all England and Me" tropolitan, upon godly advice and consideration, should " prescribe and publish, for the universal usage of prayer, fasting, and other good deeds." This was given under her signet at Richmond, August 1. This letter taken from the original shall be found in the Appendix, Numb. XXI. Then follows a Preface, which began in these words, viz. " We be taught by many and sundry examples of holy " Scriptures, that upon occasion of particular punishments, " afflictions, and perils, which God of his most just judg" ment hath sometime sent among his people, to shew his " wrath against sin, and to call his people to repentance, and " to the redress of their evil lives; the godly have been pro" voked and stirred up to more fervency and diligence in " prayer, fasting, and almsdeeds; to a more deep consider" ation of their consciences; to ponder their unthankful-

The Preface to the Form of Prayer

" ness, and forgetfulness of God's merciful benefits towards “ them, with craving of pardon for the time past, and to " ask his assistance for the time to come, to live more godly: " and so to be defended and delivered from all further perils " and dangers. So King David, &c. Now therefore, call" ing to mind that God hath been provoked by us to visit " us at this present with the plague and other grievous dis" eases; and partly also with trouble of wars; it hath been " thought meet to set forth by public order some occasion " to excite and stir up all godly people within this realm " to pray earnestly and heartily to God to turn away his " deserved wrath from us, &c. For the effectual accomplishment thereof it is ordered, &c." And then follow particular rules and orders to be observed both by Ministers and people, viz. First, That all Curates and Pastors shall exhort their parishioners to endeavour themselves to come unto the church, with so many of their families as may be spared from their necessary business; (having yet a prudent respect in such assemblies to keep the sick from the whole, in places where the plague reigneth;) and they to resort, not only on Sundays and holydays, but on Wednesdays and Fridays, during the time of these present afflictions, exhorting them reverently and godly there to behave themselves, and with penitent hearts to pray unto God to turn these plagues from us. Secondly, The said Curates shall then distinctly and plainly read the General Confession appointed in the Book of Service, with the residue of the Morning Prayer, using, for both the Lessons, the chapters hereafter following. That is to say, for the first Lesson one of these chapters out of the Old Testament, 2 King xxiv. Levit. xxvi. Deutr. xxviii. Jer. xviii. unto these words, Let us, &c. and chap. xxii. 2 Paral. xxxiv. Esa. i. Ezek. xviii. and xix. Jer. ii. 2 Esdr. ix. Jonas iid and iiid chapters together. Which chapters would be read orderly on Sundays, Wednesdays, and Fridays. And for the second Lessons, one of these chapters out of the New Testament, Matth. iii. vi. vii. xxiv. xxv.

The Order for Wednesdays

Luke xiii. Acts ii. beginning at these words, Ye men of Israel, &c. to the end of the chapter. Rom. ii. vi. xii. xiii. Gal. v. Ephes. iv. v. 1 Tim. ii. Apoc. ii. The order for Wednesdays, which were the days appointed for general fast, was this: " After Morning Prayer " ended, the Curates and Ministers were to exhort the people to give themselves to their private prayers and " meditations. For which purpose a pause was to be made " of a quarter of an hour or more, by the discretion of the " Curate. During which time, as good silence should be " kept as might be. That done, the Litany was to be read " in the midst of the people, with the addition of certain prayers afterwards mentioned. Then followed the ad" ministration of the Communion, so oft as a just number of " communicants should be thereto disposed, with a sermon, " if it could be, to be made by such as were authorized by " the Metropolitan or Bishop of the diocese. And they were to treat of such matters especially, as were meet for " that cause of public prayer; or for want of such Preacher, "to read one of the Homilies appointed, after the reading " of the Gospel, as had been accustomed. And so the " Minister, commending the people to God with the ac" customed benediction, should dismiss them. If no Com" munion, then, after the Litany, the Ten Commandments, " the Epistle, Gospel, sermon or homily done, the general " usual prayer for the state of the whole Church, as is set "forth in the Common Prayer, was to be read. After which " followed two prayers, viz. Almighty God, the fountain of " all wisdom, &c. and, Almighty God, which hast pro" mised, &c. and the benediction. " Order for Friday.

The Order for Fridays and the Homilies

The order for Fridays was, that then should be used only the Morning Prayers and the Litany, with the prayers now appointed to be annexed to the same. The Homilies to be read in order. 1. A Homily concerning the Justice of God in punishing of Impenitent Sinners, then newly set forth, made by Nowel, Dean of St. Paul's. 2. The eighth Homily of the first tome of Homilies, entitled, "Of declining from God." 3. The ninth Homily of the same tome, entitled, An Exhortation against the Fear of Death. 4. The Homily of Fasting. 5. The Homily of Prayer. 6. The Homily of Alms-deeds. 7. The Homily of Repentance. These four last in the second tome. When these Homilies were once read over, then to begin again, and so to continue them in order. After the Litany was to be used a prayer. Three are set down in the book: and the Curate was to use them one after the other on different days. The first is somewhat long, being a confession consisting of five sides and above: which I think was that which gave some dislike to the Archbishop, as was hinted before. The second is shorter; and about the same length is the third prayer; both consisting of about two sides. The first prayer began thus penitently: "O Almighty, "most just and merciful God, we here acknowledge our" selves most unworthy to lift up our eyes unto heaven. " For our conscience doth accuse us, and our sins do reprove us. We know also that thou, Lord, being a just Judge, &c." The second beginneth thus: " O eternal and " ever-living God, most merciful Father, which of thy long" suffering and patience, &c." The third thus: " It had "been the best for us, O righteous Judge, and our most " merciful Father, that in our wealthes and quietness, and " in the myddest of thy manifold benefits bestowed upon us, &c." Then followeth a short meditation to be said of such as were touched in affliction, beginning, " O Father, doubtless " our own wickedness do reward us, but do thou, O Lord, " according to thy name, &c." Then were added certain Psalms that might be sung or said before the beginning or after the ending of public prayer. Then followed the order for the general fast; when the Minister was to begin with these words: " It is most evident fast. "to them that read the Scriptures, that both in the Old " Testament under the Law, and in the primitive Church " under the Gospel, the people of God had always used

The Rules of the General Fast

" general fasting, both in times of common calamities, &c." Wherein I do observe, that it was here acknowledged as a fault, that this was the first fast that was kept in the Queen's reign, and said to be for a beginning of redress herein. Then were prescribed the rules of this fast; which may not be impertinent to transcribe here: and the rather because I believe they were of the Archbishop's drawing up. I. It was ordained that the Wednesday of every week shall be the day appointed for this general fast. II. All persons between the age of sixteen years and

sixty (sick folks and labourers in harvest or other great labours only excepted) shall eat but one only competent and moderate meal upon every Wednesday. In which said meal shall be used very sober and spare diet, without variety of kinds of meat, dishes, spices, confections, or wines; but only such as may serve for necessity, comliness, and health. III. Item, In that meal it shall be indifferent to eat flesh or fish; so that the quantity be small, and no variety or delicacy be sought. Wherein every man hath to answer to God, if he, in such godly exercises, either contempne publique order, or dissemble with God, pretending abstinence, and doing nothing less. IV. Item, Those that be of health and habilitie ought that day to abate and diminish the costliness and variety of their fare, and encrease therewith their liberality and alms towards the poor. The same poor which either indeed lack food, or else that which they have is unseasonable, and cause of sickness, may thereby be relieved, and charitably succoured, to be maintayned in health. V. Last of all, this day, being in this manner appointed

for a day of general prayer and fasting, ought to be bestowed, by them which may forbear from bodily labour, in prayer, study, reading or hearing of the Scriptures, or good exhortations, &c. And when any dulness or weariness shall arise, then to be occupied in other godly exercises. But no part thereof to be spent in plays, pastimes, or ydleness, much less in lewd, wicked, and wanton behaviour.

The New Homily and the Northern Province

Then follows this order; when there is a sermon, or other just occasion, one of the Lessons may be omitted, and the shortest of the three prayers appointed in the Litany by this order may be said, and the longest left off. Then comes the new homily, entitled, Concerning the Justice of God in punishing of Impenitent Sinners, and of his Mercies towards all such as in their Afflictions unfeignedly turn to him: Appointed to be read in the time of Sickness. Beginning thus: " The most ryghteous God, " and the same our most mercyful Father, abhorryng all " wickedness and impiety, and delighting in all righteousness and innocency, and wyllyng that we his people " and chyldren should herein be conformed, &c." A very good, pious, and plain discourse, and consisteth of two parts. The Secretary prevailed with the Queen likewise to send her letters to the Archbishop of the other province, viz. of York, to enjoin him to cause the form to be used there, conveying withal some few of these books of prayers, to begin with, in the city of York, and promising that the impression for that province should follow with convenient speed. I find it observed in Durham in the month of December, on Wednesdays and Fridays, attended also with preaching. In which quarters give me leave here to insert also what progress religion made; and particularly what care was taken for the public service of God in the cathedral, and for the instruction of youth in the city. A prospect whereof will be shewn in a letter from W. Whittingham, Dean of that church, to Secretary Cecil; ' which ran as ensueth:

The State of the Church of Durham

"Grace, mercy, and peace, through Jesus Christ our Lord. "Albeit I am not ignorant how unbeseeming it is to trouble your Honour with letters of small importance, yet I colde not in so long tyme omit to shew some signification of my special duety; aswel to yielde unto your Honor most humble thanks, with promise of my service where you cilian. " shall appoint, as also to certify you of our doings here.

"First, in the morning at six of the clock the grammar schoole and song schole with all the servants of the house, resort to prayers into the church. Which exercise " continueth almost half an houre. At nyne of the clock " we have our ordinary service; and likewise at thre after none. The Wenesdays and Fridays are appointed to a general fast, with prayers and preaching of God's word. " The Sundaies and holydays before none we have sermons; " and at after none the catechisme is expounded. " Because we lak an able scholemaster I bestow daily " three or four hours in teaching the youth, till God pro“ vide us of some that may better suffice. " The people in the country are very docile, and willing " to hear God's word; but the towne is very stiff, not with" standing they be handeled withal lenitie and gentleness. "The best hope I have, that now of late they begyn to re" sort more diligently to the sermons and service. God " make us all profitable setters forth of his glory, and pre" serve long, bless, and direct your Honour to his glory and " all our comforts. My brother Mr. Hallyday most humbly " saluteth your Honour: so doth Mr. Benet. From Dur" ham, this 19th Decemb.

An Office of Thanksgiving

" Your Honours most humbly to commande " W. Whittingham." This Dean Whittingham I find, September 12. had so much favour, as to preach before the Queen, then at Windsor. January 22. the plague ceasing, there was a short form of thanksgiving drawn up and appointed to be used Sundays, Wednesdays, and Fridays, instead of the common prayer used in the time of the mortality: set forth by the Bishop of London. It consisted of an hymn composed of divers suitable verses taken here and there out of the Psalms, and prayer of some length. To which I may add, that there was another different form of thanksgiving also appointed by the Bishop of Ely, entitled, A short Form of Thanksgiving to God for ceasing

the contagious Sickness of the Plague; to be used in Common Prayer on Sundays, Wednesdays, and Fridays, instead of the Common Prayer used in the Time of Mortality; commanded by the Lord Bishop of Ely to be used in his Cathedral Church at Ely, and the rest of his Diocese. This office is transferred to the Appendix, Numb. XXII.: the reading of which may be acceptable to some, studious of the devotions of our Church in those times.

Editorial Notes

---

Source: John Strype, The Life and Acts of Matthew Parker, the First Archbishop of Canterbury in the Reign of Queen Elizabeth (Oxford: Clarendon Press, 1821), Vol. I. Enhanced reading edition: section headings, verified internal links, and editorial notes added per the AnglicanWiki Editorial Guidelines for Historical Texts. Strype's text faithfully transcribed from the Google Books scan; spelling and substance as in the original.