John Strype: English Reformation

John Strype,(strīp), 1643–1737.

John was an English ecclesiastical historian and biographer, a man who lived in the post-Restoration period, the tumultuous days of the Stuart kings, e.g. notably James 11, and the period following the Glorious Revolution with the ascendancy of the Dutch King, William 111.

John was a descendent of French Huguenots who fled the anti-Reformation policies of the villainous French nation.

John Strype was a graduate of Cambridge. He took holy orders. Much of his early life was spent in collecting old charters, letters, and various documents, studying mostly the the Tudor period and English Reformation. His archival researches make Strype a "must-read" for students of classical Anglicanism.

As an Anglican, John used the 1662 Book of Common Prayer.

Later, John used his extensive archival researches for his valuable works. These include the Annals of the Reformation (2 parts, 1708–9) and biographies of Thomas Cranmer (2 parts, 1694), John Aylmer (1701), Sir John Cheke (1705), (1710), Edmund Grindal Matthew Parker (1711), and John Whitgift (2 parts, 1717–18.

Historiography--the secondary literature--for the English Reformation repeatedly cites John Strype's labours. We have read the works on Thomas Cranmer and portions on Elizabeth 1's first Cantaur, Matthew Parker.

You can find these by a search at www.books.google.com.

2-English Reformed. ABC Grindal: Chosen Leader

Part two.

The Remains of Edmund Grindal: Successively Bishop of London and Archbishop of Canterbury, Parker Society Series (Cambridge: Cambridge University Press, 1843)

This is a major primary work.

http://books.google.com/books?id=5xOYAWCNqSkC&printsec=frontcover&dq=edmund+grindal&as_brr=1&ei=LofrSqnjGoOwywSWvdCaDw#v=onepage&q=&f=false
As the frontispiece of all the Parker volumes say:

“For the Publication of the Works of the Fathers and the Early Writers of the Reformed English Church.”

Observations:

1. We made a brief tour of Grindal's life last time. We offered a summary of a Church Society article. You can do a search on “Grindal” at our blogspot for further amplification and other connections we’ve made to Grindal outside of our direct articles--like this one.

2. We confine ourselves now to working through the “Remains”—a rather dreary word, rather macabre—or the “writings” of this Bishop of London, York, and Elizabeth’s second Archbishop of Canterbury. Picked and approved by her upon his return from exile--Anglicans in the wilderness. Sound familiar? We are continuing to be struck by the paucity of discussion of theology and the history of the English Reformers in the current Anglican confabs and centres of advertisement. We asked if the Parker Society series were required for ordinands for Anglican orders. We put that to Dr. Mark Thompson at his blogspot. He wasn’t sure. We’re not either. McNeil's Anglicanism, called by one writer, a magnum opus doesn't quite for to such approval with this scribe. We see no such sensitivities in the public market place of advertisement, except for the Church Society, a veritable and commendable website. http://www.churchsociety.org/. Of note, nothing much appears at http://www.virtueonline.org/ from the Church Society. We've commented on that previously and sent emails of inquiries to both side, without response. We smell nothing but fear of knowledge and information. We know that Newman, Keble and Pusey earnestly, but most quietly, resented and opposed the “Oxford Memorial” being erected during their time. Let it be clear--these men were VEHEMENT. We know of their vitriol and hatred for the English Reformers. Be that as it may—and is—one has to do one’s only heavy lifting. We try to summarize these things here.


3. In the opening of this Parker Society volume, we get the usual biographical introduction by the editor (s). Although we reviewed some of this from the Church Society article, we turn to the Parker biography here. We turn to that now, although the table of contents appears to have some fascinating gems in it. Some real gems for theological review. God help us, this is going to be fun...finding the archaeological facts for current discussion and relevance. Never will forget a Royal Navy Chaplain telling me that the XXXIX Articles were irrelevant.

4. We need to retour Newman’s writings—again—to detect his interactions with these Reformers.


5. Back to Grindal.

6. Born 1519, St. Bees in Cumberland. He was a young bibliophile. He was schooled by monks.

7. He was a boyhood “chum,” as Canadians would call it, with Edwin Sandys, another English Reformer whose works are available through a http://www.books.google.com/ search. Sandys would succeed Grindal in the sees of London and York. We look forward to a review of Grindal’s work in York, later on…especially the injunctions and his views of recusancy and Roman theology. We will be looking for the Reformers views and interactions with the Council of Trent. We know Cranmer was watching it closely, as were the Continental Reformers—Lutheran and Reformed. Yet, we find that men claiming the name "Anglican" do a "Poping out," as Dr. Paul Zahl noted of some of his friends. What do they teach in Episcopal seminaries. We'll raise that later.


8. Grindal goes to Magdalen College, Cambridge, later going to Christ’s College and Pembroke Hall. Of the latter, he become a fellow, president and master. BA, 1538 (age 19-ish). Ordained 4 July 1544 (25) by Bird of Winchester. MA, 1541. 1548, senior proctor (29). The question lingers here—what did he know? Whom did he know? Whom was he reading? Who were his connections? Lutheran literature was awash in Cambridge in the 1520’s. The White Horse. We probably need the same for our times, an "Anglican White Horse Inn," to work over the Reformation literature. We’re grateful for the work of Dr. Michael Horton and his radio program, as well as breadth with Lutherans and the Reformed. A good interview with Rev. (bp.) Dr. Fitzsimmons Allison, SC, on “justification by faith alone” recently. The good bishop appears to be well-schooled in the English Reformers.

9. Strype of the late 17th century, a solid secondary source on Grindal, says that Grindal was one of the “ripest wits and learnedst men in Cambridge.” We’re dealing with a sharp fellow if we follow Strype’s outlook. This is significant, to wit, that we see the "credibility factor." The Reformation was led by ex-Roman priests, men from the frontlines.


10. He was chosen during Edward’s time in 1549 to be one of the disputants on “the doctrine of transubstantiation,” held before king Edward’s visitors. We see here that the sacramental views of the English Reformers will be forged against the background of learned inquiries, deep research, and scholarly debate. This will be one of the centre pieces of inquiry during the Marian examinations of the martyrs. The Reformers also understood that this one “not a doctrinal island,” but had connections to the reformation theology they taught. See our work on Philpott by a search at our blogspot for more info.

11. 1549, appointed “Lady Margaret’s preacher” and Vice-master of his college. A leader.

12. 1550 (age 31), appointed by Ridley as one of his chaplains, along with Bradford and Rogers. The latter two will be martyrs in Mary’s reign. Grindal will flee to Strasbourg and then Frankfurt, being fully acquainted with Cox and Knox—with the row over the 1552 BCP. We're dealing with a man who had convictions, stood for them, sufferred, and went into the "wilderness." There was no promise of a return either; Mary might well have ruled for forty years. That takes faith and strength of character. We're not dealing with weak men here, accomodators, but men of "principled conviction." Dare we ask that of today's leaders? Theologically?

13. Ridley’s letter to John Cheke gives this estimate: “Now the man master Grindal, unto whom I would give this prebend [that of Cantrells or Kentish Tow], doth move me much; for he is a man known to be both of virtue, honesty, discretion, wisdom, and learning.” Does Ridley's letter carry weight? Is Grindal to be heard? Ridley thinks so.

14. 24 Aug 1551, is preferred to the office of precentor of St. Paul’s, London. Under Ridley’s employ, he “was constantly employed in preaching throughout the diocese.” Seal of Ridley's approval. The Reformation was conducted by more men than Cranmer, Ridley and Latimer.

15. Ergo, we will need to uncover Grindal connections, theologically, to Cranmer and Ridley as well as Vermigli and Bucer. The English Reformation was on quite solidly by this point. Choice men were “selected for pulpits, in order to impress the popular mind in favour of the reformed religion.

Correlations:

1. The entire Reformation frontlines.

2. Grindal’s place in modern discussions.

Interpretation:

We are dealing with a well-schooled and chosen man for Reformation work in England, one schooled not just at Cambridge and with the martyrs, but one who suffered as an expat to Germany—for his faith. A man who stood and went into exile with no promises of a return, given Mary's behaviours. That counts for something.

Applications:

1. Praise and thanksgiving.


2. Dissemination.

3. Other studies to be pursued.

4. Just as Grindal's leadership background was critical for Ridley and the Reformation, a chosen instrument for instruction, so similarly, examine the backgrounds, resume, and bibliographic work of ACNA leaders.

Part two herein endeth. To be continued, Lord willing.

English Reformed: Archbishop Edmund Grindal (1519-1583). Pt. 1

The Remains of Edmund Grindal: Successively Bishop of London and Archbishop of Canterbury, Parker Society Series (Cambridge: Cambridge University Press, 1843)

A word at the outset. Paragraphs throughout will not form well in this venue. Repeated efforts to correct them below do not take here.

This is a major primary work. This should be required reading at Anglican colleges and seminaries. It's not. You're on your own in the Anglican free-fall. But it is available. Free and downloadable at:

http://books.google.com/books?id=5xOYAWCNqSkC&printsec=frontcover&dq=edmund+grindal&as_brr=1&ei=LofrSqnjGoOwywSWvdCaDw#v=onepage&q=&f=false
The defining and most important secondary work on Edmund Grindal continues to be John Strype’s The History and Acts of the Most Reverend Father in God, Edmund Grindal. Everything Strype has written should be required reading for Anglican and Reformed Churchmen. Forget the seminaries, professors and bishops. They're clueless and yet, being clueless, choose to lead. Some or few of us are too mature to follow the recent clerks in the United States of America, in terms of the ACNA.

We have a saying, "Lead, follow or get out of the way." Since the ACNA leaders can't lead in terms of the Reformational faith, we can't follow. Ergo, even if there are but a few of us, they can follow. If there are obstructionists, like the Windbag and other fawners of compromise, they can get out of the way. Unfortunately, for Reformed Anglicans, we are on our own.

For a free, downloadable version of Strype:

http://books.google.com/books?id=Mp965368HU0C&pg=PA5&dq=edmund+grindal&as_brr=1&ei=LofrSqnjGoOwywSWvdCaDw#v=onepage&q=&f=false
There is an handy brief offered by our beloved Church Society, about the last quarter in England where the Reformed faith and old Prayer Book is still defended. We continue to praise His Majesty for the faithful witness of these Churchmen from England, through the decades. For a 2-page brief on Grindal, see:

http://www.churchsociety.org/crossway/documents/Cway_019_Dethridge-EdmundGrindal.pdf

We’ll make general observations on his life prior to reading his work.

1. c. 1519 - 6 July 1583. Age of death, approximately 64. He is buried in Croydon, a suburb in what would be metropolitan London today.

2. An English Reformer. In sequence, a Bishop of London, Archbishop of York and then Cantaur, or Archbishop of Canterbury.

3. His predecessor is Archbishop Matthew Parker, whom we are reviewing separately.

4. His successor was Archbishop John Whitgift, author of the Lambeth Articles, 1595, that we believe should have been adopted, had it not been for Queen Exegete the First and Sovereign Theologian of a national church. This unreformed and uncorrected Erastian would be a ballgame with extra innings in church history.

5. Grindal’s early education began at St. Bees Priory under monks. Nothing like a good education with discipline. He took that discipline with him as he advanced through life. Get it when your young and not like old and ignorant; best to cure it when young (Eccl.11.9-12.1).

6. He was educated at Magdalen and Christ’s Colleges, Cambridge University.

7. He graduated from Pembroke College, Cambridge University with a BA and was elected a fellow in 1538.

8. He obtained his MA from Pembroke in 1541.

9. He was ordained a deacon in the national Church of England in 1544.

10. He was allegedly a Proctor and Lady Margaret preacher, 1549.

11. Nicholas Ridley, Master of Pembroke, elected Grindal to be the Protestant disputant during a visitation in 1549.

12. At the said disputation, Grindal showed signs of success. Word circled back to Nicholas Ridley, another hero of the English Reformation, so little studied in his primary writings. Again, Strype is an excellent and necessary secondary source.

13. Our Church Society article notes from Strype; “Before he came to be taken notice of in the Church, he made a figure in the University, as one of the ripest wits and learnedst men in Cambridge.”

14. When Ridley became the Bishop of London, he became one of Ridley’s Chaplains and gave him the precentorship of St. Paul’s Cathedral.

15. He was soon promoted to be one of King Edward VI’s chaplains and was given a prebendary at Westminster.

16. The Forty-two Articles were submitted to him and six other Churchman in October 1552 for examination prior to submission to the Privy Council. Anabaptists and chiliasts, e.g. Munsterites, are condemned.

17. Upon Queen Mary’s enthronement, Grindal made haste to Strasbourg. He then proceeded to Frankfurt, home to contentions between the “Knoxians” and “Coxians.”

18. Of note, at this time, Grindal was a “Reformed Churchman.” To wit, a Calvinist and Cranmerian on the Table. England was no place for a Reformed man during Mary’s wicked rule.

19. Knox wanted further simplifications of the 1552 Book of Common Prayer while Cox thought it adequate. Of note, Knox was not anti-liturgical.

20. Upon Elizabeth’s enthronement in January 1559, Grindal served on a committee to revise the liturgy.
21. He was elected also to the Mastership of Pembroke Hall.

22. He also succeeded the Papist Bishop Edmund Bonner in London, the famed inquisitor of numerous Reformers under Mary. We've recently been reviewing the trial examinations of (Archdeacon) John Philpott before London, Winchester and others.

23. Grindal, like other English Churchmen, had qualms about vestments and Erastianism.

24. In 1562, Grindal was a prominent churchman in the revision of the Articles of Religion.

25. As the Bishop of London, when the Helvetic Confession was embraced on the Continent in 1566, he wrote to Bullinger saying: “…down to this very day, we do perfectly agree with your churches, and with your confession of faith lately set forth.” He was a Reformed man, no question about it.

26. Grindal was not quick to help Archbishop Matthew Parker in persecuting or executing judgments against English “Puritans.”

27. Grindal’s successor, John Whitgift, however, was willing to go after nonconformists.

28. Bishop Sandys, in London, would face similar difficulties with obstreperousness and recalcitrance, “divisive men.” London was always the hotspot. Grindal went to York as the Archbishop.

29. Grindal attempted to enforce the “surplice,” but met with protest during his tenure in London.

30. Refusal to wear the “surplice” resulted in clerical suspensions. In 1570, Grindal denounced Thomas Cartwright to the Council.

31. In 1570, upon accession to the diocese of York, he did not have to deal with Puritanical puerilities about “surplices,” a childish point, but with Recusancy.

32. In York, however, he had to deal with widespread Romanism, still infecting the nobility and the rank-and-file Churchman. He enforced uniformity--Articles, Prayer Book, Ordinal, and Homilies--on the Papists with care and skill. He has been called the “gentle shepherd.”

33. In York, he gave instruction (called “advertisements”) to ensure that the Churches were decent and in good repair, for worship befitting the faith to be proclaimed in them. High marks were signalled from several sources, including his opposition.

34. Further, in those advertisements, crosses, candle sticks and altar stones were to be removed and destroyed, the latter being replaced by a “decent table standing on a frame for the Communion Table.” This was Bishop Ridley redux. All appearances or suggestions of the Romish Mass, so engrained in the nation’s conscience, were to be removed. (The Exegete herself did not follow these Reformed advertisements or rules, but had her "own" for her "own" private chapel.)

35. He was nominated to Canterbury in July, 1575, by Burghley, a gesture to conciliate the “moderate Puritans.” Burghley, Elizabeth’s chief advisor, advised Grindal to mitigate the severity that Parker had exercised against the nonconformists. It is to be noted that Burghley and Sir Walsingham, Elizabeth's spymaster, were Calvinists' Calvinists, notwithstanding Elizabeth's immoderate moderation.

36. Grindal ran afoul of Elizabeth the Theologian. She wanted “prophesyings” to stop. This was the equivalent of theological conferences or presbyteries of sorts sponsoring preaching. These were often held weekly. Ordained clergymen were the preachers and laymen were invited to attend. Grindal refused to suppress these events, thinking that they were healthy and that Elizabeth had overstepped her boundaries in church affairs. Grindal, as a good Calvinist, believed in the sufficiency, supremacy and necessity of God's Word as the food of he sheep. For that, he suffered.

37. In June 1577, Elizabeth the Exegete suspended him from jurisdictional duties for "disobedience." It was called "non-conformity." This was not about "surplices" but on the necessity of the preached Word. He held his ground; Scriptures were sovereign above the nation’s queen. Grindal thought these gatherings for biblical exposition were healthy and necessary. After all, he was Reformed and held to the Helvetic Confession although the nation never adopted it—to the Exegete’s discredit.

38. In January 1578, Burghley was informed that the Exegete and Theologian of England wanted him deprived. Grindal held fast for the sovereignty of the church sphere, something that redevelop in subsequent English history and the quest for religious freedom. She sowed the seeds of a Civil War, aiding and abetted by that hapless fool, William Laud.

39. Elizabeth was dissuaded from this course, but remained “iron-willed” about her own Majesty and quite errantly. We think her a solid queen, but she made some mistakes too. This much, she kept the Papists out of England and defeated the Papist Spaniards...otherwise, Reformed and Protestant English Churchmen might have been tour-masters on the rosary beads instead of students of Scriptures.

40. In 1581, four years after his suspension, the Convocation (like a national presbytery or General Assembly) petitioned for Grindal's reinstatement. They sympathized with his stand and position on Scriptures. There was a stalemate. Bess suggested he resign, but Grindal would not.

41. At the end of 1582, he was reinstated. Aged for those days and while preparing for the assumption of duties, he died and was buried at Croydon Parish Church. (Croydon, as a locale, would be in the suburbs of metropolitan London.)

Observations on the observations:

1. Archbishop Grindal was a Calvinist’s Calvinist, endorsing the Helvetic Confession of 1566. Contemporary Anglicans would do well to learn the Scriptures like the English Reformed and "upgrade" their essentially reductionist, accomodationistic, and inadequate Articles of Religion.

2. Grindal believed the Scriptures were above the Queen and necessary for the edification of God’s flock. End of the discussion. But he lacked the political power and suffered for it, setting a benchmark for the future.

3. The entire clerical-system in England was not Reformed and Erastianism still errantly prevailed, then as now in England. Switzerland appears to have had a freer hand in the Reformation than than taut and tight Elizabeth.

4. Grindal was a man of principled conviction re: the above. He held out to the last, although sequestered from service for years.

Correlations:

1. The Helvetic Confession of 1566.

2. The Scots Confession of 1560.

Applications:

1. Time for Reformational Anglicans to recover their Reformed roots.

2. Do not trust the ACNA leaders; they’re loaded with Tractarians who’d sneeze, guffaw, object, pout, and whine if the ACNA became “Reformed.”

3. Expect nothing like this from the ACNA.Hold fast to the truth on the Philpott-principle. When Bonner examined him, “But Master Philpott, all of us here, all these Bishops and nobility, yeah, all of England, are arrayed against you.” Philpott resorted to sufficient and perspicuous Scriptures. A Reformed and Anglican Churchman can answer with nothing else but this. Back to the Helvetic Confession, which Grindal affirmed was held widely in the Church of England (minus Exegete the First).

4. Steer young Churchmen away from the ACNA, lest they get a 1979 BCP and no Reformed theology. Better to have the latter, although we would lament the loss of a good liturgical program for prayer and worship. The Civil War ignorantly tossed the entire Book of Common Prayer.

5. Continue to speak about the Anglican follies and incompetencies. They'll never learn in the West.