Life of Matthew Parker (Strype, 1821)/Book III/Chapter XVI

Enhanced reading edition of John Strype's The Life and Acts of Matthew Parker (1821), Vol. I, Book III, Chapter XVI. Section headings, Latin translations, verified internal links, and editorial notes have been added per the AnglicanWiki:Editorial Guidelines for Historical Texts. Strype's text is faithfully transcribed from the 1821 Clarendon Press scan; spelling, punctuation substance, and judgments are as in the original. Editorial additions are marked with and collected under Editorial Notes.

Many separate and withdraw communion. They use the English Geneva book. Some are taken at a private meeting in London. The Council's orders concerning them. The learneder sort will not separate. Beza's advice to wear the habits. Papists against the English Liturgy. The imposture of a Friar, pretending himself a Puritan Minister. Brought before the Council. Examined by the Archbishop.

The Separatists Withdraw from Communion

Anno 1567. WE come now again to pursue the history of nonconformity. Upon the late proceedings with the refusers of the habits, by the Archbishop and ecclesiastical Commissioners, many of them withdrew from the national Church, and the religious communion of the rest of Christians, and set up separate assemblies; where, casting away wholly the book appointed for the public and common service of God, they served him according to ways and platforms of their own, and used prayers and preaching, and administering of the sacraments by themselves. The reason of their withdrawing was, because "the ceremonies of Antichrist were tied to the service of God," as one of them told the Bishop of London; "so that no man might preach and administer the sacraments without them. And that it was compelling these things by law that made them separate."

The English Geneva Book

The book they used in these their private meetings was, for the most part, the book of service made and used by the English at Geneva: which was mostwhat taken out of the French book of Calvin. This book I have seen in the most copious and complete library of the right reverend Father, Dr. John Moor, now Bishop of Ely, together with several other Offices and Confessions, which were afterwards added to it, and printed with it, anno 1584. It is a small thick volume, and entitled, The Form of Prayers and Administration of the Sacraments used in the English Church at Geneva: approved and received by the Church of Scotland. Whereunto, besides that which was in the former Books, are also added sundry other Prayers. The contents of this book are,

I. The order of excommunication, and of public repentance in the Church of Scotland, and commanded to be printed by the General Assembly of the same, in the month of June, 1571.

II. The form and order of the election of Ministers at Edinburgh, the 9th of March, 1560, John Knox being Minister.

III. The Confession of the Christian faith, used in the English congregation at Geneva; received and approved by the Church of Scotland; beginning, "I believe and confess my Lord God eternal, infinite," &c.

IV. Of the Ministers and their election.

V. Another confession of prayer, commonly used in the Church of Edinburgh, on the day of common prayers: and many other things, as offices for the sacraments, for marriage, for visitation of the sick, for burial, for ecclesiastical discipline, &c.

Separation, an Unhappy Event

But to return to our story. This was a most unhappy event of this controversy; whereby people of the same country, of the same religion, and of the same judgment too, concerning the errors of Popery, and the evangelical doctrine, parted communions, and went aside into secret houses and chambers to serve God by themselves; which separation begat estrangements between neighbours, Christians, and Protestants.

How the Separation Was First Set Up

After the deprivation of some London Ministers, in this, or rather the last year, for not wearing the habits, nor observing the other usages; for seven or eight weeks their hearers either came to the churches, and heard the conformable preachers, or went no whither. Many of them then ran after Father Coverdale, who took that occasion to preach the more constantly: but yet with much fear, so that he would not be known where he preached, though many came to his house, to ask where he would preach the next Lord's day.

This, it is likely, he did, because he did not care for tumultuous meetings, lest he might give offence to the government. But in the space of these seven or eight weeks, they bethought what was best to do, seeing they could not have the word freely preached, and the sacraments administered, without idolatrous gear, as they termed it. And they remembered, that there was a congregation of them in Queen Mary's days, in London, and a congregation at Geneva, which used a book and order of preaching, ministering sacraments, and discipline; which book Calvin had allowed of. And, in short, concluded to break off from the public churches, and separate into private houses. And so they did, and used that book, as was mentioned before. But however, of these Dissenters, many of their Ministers disliked of this separation altogether, and would not join with them. And so the Bishop of London told some of them, "They will not be preachers, nor meddle with you."

The Meeting at Plumbers' Hall

The State began now to be very jealous of this novelty; and the ecclesiastical Commissioners thought it concerned them to look after these private meetings, knowing how contrary it was to the laws. The 19th of June, there were about a hundred got together in Plumbers' Hall, which they hired under pretence of a wedding; and so one of them told the Sheriff. But here they were seized, and about fourteen or fifteen sent to prison. The next day seven of them were brought to examination, whose names were, Smith, Nixon, Wh. Ireland, Hawkins, Rowland, Morecraft; and some of them, I suppose, Ministers.

The Examination Before the Commissioners

They were convented before Sir Roger Martin, the Lord Mayor, the Bishop of London, the Dean of Westminster, Dr. Watts, and other Commissioners. Then it was told them, their fault was, that they, contrary to the act of Parliament, met together, using prayers and preaching, and administering the sacraments among themselves. And for withdrawing themselves from the parish churches.

The Bishop of London's Speech

The Queen and Council hearing of these meetings, had sent a letter to the Bishop of London, the sum whereof was, to require such as frequented them to be conformable by gentleness; or, if not, that they should first be punished with the loss of their freedoms of the city, and afterwards abide other penalties. This the Bishop opened at this examination, June 20, and offered to shew it them, with the names of the Counsellors' hands thereto subscribed. The Bishop moreover mildly told them, "That in this severing of themselves from the society of other Christians, they condemned not only them, but all the whole state of the Church reformed in King Edward's days; which, he said, was well reformed, according to the word of God, and that many good men had shed their blood for the same: which, he said, their doings condemned."

He asked them, if they "had not the Gospel truly preached, and the sacraments ministered accordingly, and good order kept, although they differed from other Churches in ceremonies and indifferent things, which laid in the Prince's power to command, for order's sake."

The Learned Churches Against Them

The Dean of Westminster told them, because they seemed to value themselves for following the foreign reformed Churches, that all the learned men in Europe were against them. The Bishop of London added, that the learned in Geneva were against them; and then produced the very letter that came from Geneva, and read therein these words; "That they should exercise their office against the will of the Prince and the Bishops, we do so much the more tremble at." Tho. Hawkins would have made the meaning of Beza by those words to have been, that they trembled at the Prince's case and the Bishops'; because they, by such extremity, should drive them against their wills to that which of itself was plain enough [Popish,] though they would not utter it.

The Dispute About Wafer Bread

In this conference there happened some discourse about the bread used in the Sacrament, which gave these men dislike, because it was wafer bread, resembling the bread used in the Sacrament by the Papists. But the Bishop of London told them, that the Church of Geneva, by whose pattern they chiefly guided themselves, communicated in wafer cakes. But one of them answered, that the English congregation that were there [in the time of the exile] did communicate in loaf bread. He that is minded to have an account of this whole conference, may find it in a book called Part of a Register. After this conference with them, and exhortation to them to forbear these meetings, and no promise given that they would forbear, but rather a steady resolution appeared in them to hold in the same judgment, they were, at least some of them, sent to prison again. But after some time were released.

The Learned Nonconformists Will Not Separate

But many of the graver and more learned men, however they disallowed the ceremonies, and would not be brought to use them, and so underwent ecclesiastical censures, did utterly disapprove of these practices of separation, nor would by any means be brought to join with those that did, or meet among them, or preach to them. Among these were Sampson and Lever, and others, as the Bishop of London told those persons above mentioned.

Though some other Ministers there were, that would by no means come to that mind, neither would communicate with the Church that served God after the laws established. And one of them said, that he had rather be torn in an hundred pieces, than communicate with them; as Hawkins told the Bishop of London and the rest. But as for the peaceable nonconformists, and particularly Sampson and Lever, to whom I might add Coverdale, Fox, and Humphry, and some more, as Wiburn, Johnson, and Penny; they were dealt gently with, and had, if not licence, yet connivance to preach in public, and hold preferments.

Beza's Judgment to Wear the Habits

Whereas the Dean of Westminster had told the Separatists aforesaid, that all the Churches were against their practices, as before we saw the judgment of the Church of Zurich, so I shall now produce that of Geneva, which these men supposed to be most of their side. The Dissenters had sent to Beza, the chief Minister there, to advise them what they should do, when these things were so imposed, that they must either leave their ministry or use them. Though he disliked these habits, as being polluted with superstitions, and that in his judgment they deserved very ill of the Church of God, and must answer it another day, who were authors thereof; yet he declared himself for the compliance of the Ministers, rather than to leave their ministry. Etsi nostro quidem judicio non recte revehuntur in Ecclesiam, tamen quum non sint ex earum rerum genere, quæ per se impiæ sunt, non videri nobis illas tanti momenti, ut propterea vel pastoribus deserendum sit potius Ministerium, quàm ut vestes illas assumant, vel gregibus omittendum publicum pabulum, potius quàm ita vestitos pastores audiant, &c. ("Although in our judgment they are not rightly brought back into the Church, yet since they are not of the sort of things which are in themselves ungodly, they do not seem to us of such moment that therefore either the pastors should desert their ministry rather than assume those garments, or the flocks should neglect their public food rather than hear pastors so habited, etc.") That is, "Although in our judgment it was not well done to bring these habits again into the Church, yet since they are not of the nature of those things which are of themselves ungodly, we think them not of so great moment, that therefore, either the pastors should leave their ministry, rather than assume those garments, or that the flock should neglect their public food, rather than to hear pastors so habited." Only he advised the pastors to free their consciences by an open and modest protestation against them, before the Queen and Bishops, and their congregations. But yet he dissuaded them from subscribing to these things as right, or from allowing them to be so by their silence. But he exhorted all the brethren, even with tears, that, laying aside all bitterness of mind, and keeping truth of doctrine, and a good conscience, they would patiently bear with one another, obey from their heart the Queen and all her Bishops, and resist Satan, seeking all occasions of tumults and calamities; and agree together in the Lord, though in some things they had not at present the same thoughts." This Beza wrote in the month of October.

Submit Also to the Bishops

Where we may observe by the way, that as the reverend Beza exhorted them to submit to the habits, so also to the Bishops. For though he were an earnest patron of the Presbyterian discipline, and came far short of Calvin's moderation in that behalf; yet in one of his discourses he spake thus, Quod si nunc Anglicanæ Ecclesiæ &c. i. e. "But if now the reformed English churches did persist, being upheld by the authority of their Bishops and Archbishops, (as this hath happened to them in our memory, that they have had men of that order, not only famous martyrs of God, but also most worthy pastors and doctors,) let England surely enjoy that singular blessing of God; which I pray God may be perpetual unto it." This passage is quoted by Dr. George Downame, in his sermon at the consecration of Mountague, Bishop of Bath and Wells, anno 1608.

Papists Declaim Against the Liturgy

Upon these domestic broils among Protestants, the Papists, under disguise, fell foul upon the English Liturgy, and combined with the Puritans in defacing the common service used in our churches. Sir William Cecyl, the wise Secretary of State, kept a memorial book, or journal, wherein he writ matters that occurred. Thence Sir James Ware, the antiquarian, extracted these words: "In these days, [anno 1567,] men began to speak against the reformed prayers, established first by King Edward VI. and his Parliament, and since by her Majesty and her Parliament. Upon which account, divers Papists disguisedly spoke as bitterly against the reformed prayers of the Church, as those then called Puritans did." And with this preface he ushered in the story of Faithful Cummin, a Dominican Friar, a person generally reputed a zealous Protestant, and much admired and followed by the people, for his seeming piety, and for speaking against Pius V. then Pope.

The Imposture of Faithful Cummin

He was accused by John Clarkson, Chaplain to the Archbishop of Canterbury, Nicolas Draper, and Mary Dean: who, being sworn upon the holy Evangelists before her Majesty and the Lords of the Council, deposed, that the said Cummin was no true Protestant, but a false impostor, and a sower of sedition among her Majesty's loyal subjects. Upon which, Monday, 5th of April, the said Faithful Cummin was brought before her Majesty and the honourable Lords of the Privy Council, and there examined by his Grace the Archbishop; who when he had asked him of what order he was, Cummin answered, Of Christ's order. And when he asked him again what order that was, he said, A preacher of the holy Gospel. And being demanded again, under what power he owned to hold that Gospel, he answered, Under Christ and his saints. The Archbishop asked him again, whether he acknowledged any other power, save Christ, to be on earth; he acknowledged he did; namely, the holy Catholic Church. But the Archbishop, willing to know what allegiance he would confess to the Queen, demanded, if he did not acknowledge a defender of the holy Catholic Church: to which he replied, That God was the only defender. Whereupon the Archbishop, addressing himself to the Queen, said, "Your gracious Majesty may perceive, that either this man hath been instructed what to say, or otherwise he must be, by his answers, a man of craft; to which the Queen replied, she supposed so." Then Clerkson, who had known him a year or more, being called in, the Queen asked him what he had to say against this man, that he was suspected to be an impostor. He replied, three things; First, That he be required to prove his Orders. Secondly, Why he never came to the prayers of the Church of England, but started up, and preached to the people, not coming into the church till the prayers were finished. Thirdly, To prove that ever he received the Sacrament according to the Church of England, from any of the orthodox Clergymen.

Accordingly, when the Archbishop first inquired of Cummin concerning his Orders, he said, he was ordained of the Cardinal, meaning Pole; [but Pole never ordained any, for ought appears in his register.] And he acknowledged he had no certificate or licence to preach, under any other Bishop's hand. Which made the Archbishop ask him, How they might then be assured that he was not of the Romish Church? To which he answered, That several that had heard his prayers and sermons could testify, that he had spoke against Rome and her Pope, as much as any of the Clergy had. The Archbishop then said, that he perceived, that he would have any one preach, so he spake but against the Pope in his sermons. Cummin answered, Not every one, but he whose function it was, and who had the Spirit. But because that was a dubious expression; when the Archbishop asked him what spirit, he replied, The spirit of grace and truth. Then his Lordship asked him, whether that spirit in him was the spirit of grace or truth, that did not comply with the orders of the Church, lately purged and cleansed from schism and idolatry? But Cummin said, he endeavoured to make it purer. The Archbishop went on to demand of him, how he endeavoured to make the Church purer, when he would not communicate with her in the Sacrament, nor in prayer. He said, he endeavoured it, when he prayed to God, that he would open the eyes of men to see their errors: and that many had joined with him in his prayers. And as for the Sacrament, he had, he said, both given and taken the body of Christ, among those of tender consciences, who had assembled with him in the fear of the Lord. And withal acknowledged, that he had a congregation that followed him.

The Witnesses Against Him

Draper, another witness against Cummin, was a cook at the Maidenhead in Maidstone. He testified, that Cummin and his company came to his house, and bespake a dinner: and by chance going up stairs, he heard one groan and weep; and upon this, going into the room where they were, he was startled; but they told him, they were all at prayers. And the Queen asking how long they were at prayer, he said, about two hours. Mary Dean, a servant in the family, said, she saw this Cummin at prayers, and thought he was distracted. But the people said he was an heavenly man, and that God's Spirit made him weep for the sins of the people. In fine, the Queen required him, either to receive Orders, and become of the Church of England, to qualify him to preach and pray amongst her subjects; or else commanded him to be committed to close prison, unless some would be bound for his appearance.

Bound to Appear; He Escapes

So one Bland, his half-brother, gave bond for his appearance on the 12th of April following; on which day he appeared. But other business in the Council intervening, he was ordered the next day to appear. But Cummin thought it his best way now to be gone. So he came to his followers, told them, "That the Queen and Council had acquitted him; that he was warned of God to go beyond seas, to instruct the Protestants there, and would return to them again. He told them, moreover, that spiritual prayer was the chief testimony of a true Protestant, and that the set form of prayer in England was but the Mass translated." And then praying extempore with them, shed many false tears, which, it seems, he had at command. Then telling his people he had not a farthing to support him in his journey, yet being God's cause he would undertake it out of charity, being assured that the Lord would raise him up friends; they fell a weeping, and collected for him thirty pounds before his escape. And so he got away. And though search was made for him in London and Kent, and among his followers, (many of whom were examined before the Council,) yet he could not be heard of.

Rewarded by the Pope

Till September following, one John Baker, master of a ship called the Swan of London, arriving at Portsmouth, said he had seen Faithful Cummin in the Low Countries. Which coming to the Queen's ears, she sent for the said Baker to the Council Board, where he gave the said relation of his having seen him in the said countries: and added moreover, that occasionally speaking of him to one Martin Van Daval, a merchant in Amsterdam; he told him, that this Cummin had been lately at Rome, and that Pius Quintus had put him in prison: but he writing to the said Pope, that he had somewhat of importance to communicate to him, the Pope sent for him the next day, and said to him, "Sir, I have heard how you have set forth me and my predecessors among your heretics of England, by reviling my person, and railing at my Church." To whom Cummin replied, "That with his lips he had uttered that, which his heart never thought; and that his Holiness little thought that he had done him a considerable service, notwithstanding he spoke so much against him." When the Pope asked how? he said, "he had preached against set forms of prayer, and that he called the English prayers English Mass, and had persuaded several to pray spiritually, and extempore. And that this had so much taken with the people, that the Church of England was become as odious to that sort of people, whom he instructed, as Mass was to the Church of England. And that this would be a stumblingblock to that Church while it was a Church." And upon this the Pope commended him, and gave him a reward of two thousand ducats.

The Queen wrote over to her agent beyond sea, if possible, to take Cummin, and send him into England. But the thing took air, and some of his friends gave him advertisement of his danger: whereupon he quitted the Low Countries, and retired into the Romish territories. All this I have taken out of a book called Foxes and Firebrands; and have laid it at this length, that it may be the better observed, what arts the Papists have used to undermine this Church,

Editorial Notes

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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, Book III. Enhanced reading edition: section headings, Latin translations, 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.