[Sidenote: _Early Congregational Churches._]
A Congregational Church existed in London so early as 1568. It
consisted of poor people, numbering about 200, "of more women than
men," who openly separated from the Establishment, and sometimes in
private houses, sometimes in fields, and occasionally even in ships,
held meetings, and administered the sacraments.[434] Some of these
early Independents were sent to Bridewell. In a declaration signed
by Richard Fitz, the pastor, occurs the following brief statement
of principles:--"First and foremost, the glorious Word and Evangel
preached, not in bondage and subjection, but freely and purely;
secondly, to have the sacraments ministered purely only, and altogether
according to the institution and good word of the Lord Jesus, without
any tradition or invention of man; and, last of all, to have, not the
filthy canon law, but discipline only, and altogether agreeable to the
same heavenly and almighty word of our good Lord Jesus Christ."[435]
In these quaint words of Richard Fitz, and his obscure brethren, lie
folded up the great truth that the Christian religion is simply a moral
power, based on a Divine foundation, not asking, because not needing,
support from political governments, or aid from physical force. These
humble men really believed that Jesus Christ established His empire
upon the consent and not the fears of man, "and trusted Himself
defenceless among mankind."[436] Not caring for earthly sanctions, they
threw themselves on the world with only Heaven for their protector.
Through Christian faith they did what at the time they could not
comprehend, being utterly unconscious of the importance of the act
which they performed.
This Church in London existed before the well-known Robert Browne
appeared as the advocate of advanced Nonconformist views. In 1571 he
was cited on that account before the commissioners at Lambeth; and
ten years later the Bishop of Norwich, in a letter to Lord Burleigh,
referred to him as a person "to be feared, lest if he were at liberty
he would seduce the vulgar sort of the people, who greatly depend on
him."
[Sidenote: 1581.]
Burleigh said in reply:--[437]
"I understand that one Browne, a preacher, is by your lordship and
others of the Ecclesiastical Commission committed to the custody of
the Sheriff of Norfolk, where he remains a prisoner, for some matters
of offence uttered by him by way of preaching; wherein I perceive,
by sight of some letters, written by certain godly preachers in your
lordship's diocese, he hath been dealt with, and by them dissuaded from
that course he hath taken. Forasmuch as he is my kinsman, if he be son
to him whom I take him to be, and that his error seemeth to proceed
of zeal, rather than of malice, I do therefore wish he were charitably
conferred with and reformed; which course I pray your lordship may
be taken with him, either by your lordship, or such as your lordship
shall assign for that purpose. And in case there shall not follow
thereof such success as may be to your liking, that then you would be
content to permit him to repair hither to London, to be further dealt
with, as I shall take order for, upon his coming; for which purpose
I have written a letter to the sheriff, if your lordship shall like
thereof."[438]
[Sidenote: _Congregationalism--Robert Browne._]
Sir Robert Jermyn, in a letter to Burleigh (1581), alludes to Browne
as a man who "had many things that were godly and reasonable, and, as
he thought, to be wished and prayed for, but with the same there were
other things strange and unheard." He further begged the Lord Treasurer
to advise Browne to be more careful in his conduct, and to threaten him
with sharp censure as an example to others, since he was but a mere
youth in age and experience. The Bishop of Norwich, also, writing to
the Lord Treasurer about this troublesome clergyman, observed "that
Mr. Browne's late coming into his diocese, and teaching strange and
dangerous doctrine in all disordered manner, had greatly troubled the
whole country, and brought many to great disobedience of all law and
magistrates--that yet, by the good aid and help of the Lord Chief
Justice, and Master Justice Anderson, his associate, the chiefest of
such factions were so bridled, and the rest of their followers so
greatly dismayed, as he verily hoped of much good and quietness to have
thereof ensued, had not the said Browne returned again contrary to his
expectation, and greatly prejudiced those their good proceedings,
and having private meetings in such close and secret manner that he
knew not possibly how to suppress the same."[439] Browne, at length,
through the influence of his illustrious relative, succumbed to the
ecclesiastical authority which before he had daringly resisted,
and became master of St. Olave's Grammar-school, in Southwark. His
subsequent career covered him with disgrace. He had a wife with whom
for many years he never lived, a church in which he never preached,
and the circumstances of his death, like the scenes of his life, were
stormy and turbulent.[440] Whatever sympathy with some of Browne's
principles might be felt by the Independents of the next age, they
repudiated any connection with Browne's name, and held his character
and history in the utmost abhorrence.
[Sidenote: 1583.]
Browne's influence told considerably in the Eastern Counties, where
a strong leaven of ultra-Protestantism has existed ever since the
Lollard days. Even Kett's rebellion, often treated as a Roman Catholic
outbreak, looks more like a peasants' war in aid of the Reformation
than anything else. Bury St. Edmunds, where Brownism flourished,
witnessed the death of Copping and Thacker, two Congregational
martyrs, hanged in 1583. In Essex, a movement which looked like
Congregationalism won some measure of sympathy from the upper classes,
and even the wife of Sir Nicholas Bacon, Lord Keeper of the Great
Seal, attended meetings held in Rochford Hall by Mr. Wright, who had
been ordained in the Netherlands. Writing to Lord Burleigh, that lady
observed, "I hear, them in their public exercises, as a chief duty
commanded by God to be done, and also I confess, as one that hath
found mercy, that I have profited more in the inward feeling knowledge
of God his holy will, though but in a small measure, by such sincere
and sound opening of the Scriptures by an ordinary preaching within
these seven or eight year, than I did by hearing odd sermons at Paul's
well nigh twenty year together."[441]
It is a curious circumstance to find Lord Bacon's mother connected
with a minister who maintained, as Wright did, that every pastor was a
bishop, and that he should be chosen by his own congregation, opinions
which constitute the essence of modern Congregationalism. From these
opinions the ecclesiastical authorities sought to convert him by
imprisonment; and with that forcible argument another was associated,
which is so original that we cannot resist the temptation of quoting
it. Mr. Barwick, a conforming clergyman, commended to Wright the Church
of England as a church most admirable on account of its being free from
the two opposite extremes of Popery and Puritanism. "God delights in
mediocrity," says this logician, and the logic is worth being noted for
its curiosity: "Man was put in the _midst_ of Paradise; a rib was taken
out of the _midst_ of man; the Israelites went through the _midst_
of the Red Sea, and of Jordan; Samson put firebrands in the _midst_,
between the foxes' tails; David's men had their garments cut off by
the _midst_; Christ was hanged in the _midst_ between two thieves."
[Sidenote: _Congregationalism--Henry Browne._]
Perhaps Henry Barrowe,--a lawyer of Gray's Inn, and in his young days
a courtier,--of all men in the reign of Elizabeth, propounded the
clearest views of Congregationalism. He strongly objected to forms
of prayer, especially the Common Prayer Book; to the sacraments, as
administered in the Church of England; to the ecclesiastical laws and
canons; to the idea that the establishment was a true church; to the
extent of the Queen's ecclesiastical supremacy, and to the abolition
of the judicial law of Moses. He denied that it was lawful for any
private person to intermeddle with the prince's office, and to reform
the State without his good liking and licence; but he virtually
admitted the right of private Christians to share in the regulation of
ecclesiastical matters: for he expressly contended that the government
of Christ's Church belongeth not to the profane or unbelieving, neither
could it, he said, without manifest sacrilege, be set over parishes
as they then stood in confusion, no difference being made between the
faithful and unbelieving, all being indifferently received into the
body of the Church; but over every particular congregation of Christ
he concluded that there ought to be an eldership, and that every such
congregation ought to aim at its establishment.[442]
[Sidenote: 1593.]
In 1592 a Church was formed in Nicholas Lane. Spies were on the look
out, and a wary doorkeeper admitted the little congregation as they
stealthily dropped in one by one. Mr. Francis Johnson and Mr. Greenwood
were of the number. The first of these rose and prayed for half an
hour, and, opening his Genevan Bible, discoursed to the assembly
on the constitution of primitive brotherhood. The brethren formed
themselves into such a communion, and gave to each other the right hand
of fellowship. Mr. Johnson was chosen pastor, after which he baptized
seven persons. "But they had neither godfathers nor godmothers; and
he took water and washed the faces of them that were baptized." He
afterwards broke the bread, consisting of five white loaves, which,
with a cup of wine, were distributed amongst the members by Mr. Bowman
and Mr. Lee, who had been elected deacons: after which a collection was
made for the poor.[443]
Not only in Nicholas Lane, but in Aldgate and Smithfield, were
gatherings of this description, and especially in Islington, where
meetings of persecuted Protestants had been held in Mary's reign. As
the dew sparkled on the grass, as the birds twittered on the hedges,
and as the sun bathed the landscape in golden light--the memories of
the congregation in the Islington woods would go back to Roger Holland
and his brother confessors, who on that very greensward, and under the
shadow of those old trees, had studied their Bibles, and then been
burned for doing so.
[Sidenote: _Barrowe and Browne._]
Barrowe and Greenwood were indicted at the Old Bailey, in 1593, for
publishing seditious books, but from the examination preserved in the
Egerton papers,[444] it appears that the specific accusations against
them related simply to religious opinions.
By a refinement of cruelty these poor men were conveyed to
Tyburn in the death-cart--to receive a delusive respite under the
gallows-tree--to be brought back again to Newgate--and when they
had thought that the bitterness of death was past, to be a second
time dragged to the place of execution, to return no more. This
extraordinary proceeding, which at first looks like a piece of
intentional barbarity, receives its explanation from a contemporary
letter in the State Paper Office.
[Sidenote: 1609.]
"The Parliament is to end this week. * * * There was a bill preferred
against the Barrowists and Brownists, making it felony to maintain
any opinions against the ecclesiastical government, [which by the
bishops' means did pass the Upper House, but found so captious by the
Nether House, as it was thought it would never have passed in any
sort, for that it was thought all the Puritans would have been drawn
within the compass thereof. Yet by the earnest labouring of those that
sought to satisfy the bishops' humours,] it is passed to this effect:
That whosoever shall be an obstinate recusant, refusing to come to
any church, and do deny the Queen to have any power or authority in
ecclesiastical causes, and do, by writing or otherwise, publish the
same, and be a keeper of conventicles also, being convicted, he shall
abjure the realm within three months, and lose all his goods and
lands; if he return without leave it shall be felony. Thus have they
minced it, as is thought, so as it will not reach to any man that
shall deserve favour in a concurrence of so many faults and actions.
The week before, upon the late conventicle you wrote of last, Barrowe
and Goodman,[445] with some others, were indicted, arraigned, and
condemned upon the statute of writing and publishing seditious books,
and should have been executed, but as they were ready to be trussed
up were reprieved, but the day after, the Court House had shewn
their dislike of this bill, were early in the morning hanged. It is
said 'their reprieval proceeded of [a supplication made to the Lord
Treasurer, complaining that in a land where no Papist was touched for
religion by death, their blood (concurring in opinion touching faith
with that which was professed in the realm) should be first shed.
Desiring, therefore, conference to be removed from their errors by
reason, or else for satisfaction of the world, touching their opinions,
which was communicated by him to the Archbishop of Canterbury, who,
notwithstanding, was very peremptory, so as the Lord Treasurer gave
him and the Bishop of Worcester some round taxing words, and used some
speech to the Queen, but was not seconded by any, which hath made him
more remiss, as is thought. It is plainly said that their execution,
proceeding of malice of the bishops, to spite the Nether House, which
hath procured them much hatred among the common people affected that
way."][446] * * * *
John Penry, another Congregational martyr--who uttered the following
memorable words:--"If my blood were an ocean sea, and every drop
thereof were a life unto me, I would give them all, by the help of the
Lord, for the maintenance of my confession"--perished on the gallows
for the advocacy of his opinions, as if he had been the worst of
criminals, at a place in Southwark called St. Thomas-a-Watering. Roger
Rippon, of the same religious profession as Penry, died in prison;
and his friends, moved by intense sympathy with the sufferer, and
by indignation against his unmerited fate, paraded before the house
of Justice Young (the magistrate who had committed him) the coffin
containing the sufferer's remains, on the lid of which appeared
the following inscription:--"This is the corpse of Roger Rippon, a
servant of Christ, and her Majesty's faithful subject; who is the
last of sixteen or seventeen, which that great enemy of God, the
Archbishop of Canterbury, with his High Commissioners, have murdered
in Newgate within these four years, manifestly for the testimony of
Jesus Christ. His soul is now with the Lord, and his blood crieth for
speedy vengeance against that great enemy of the saints, and against
Mr. Richard Young, who in this and many the like points hath abused
his power, for the upholding of the Romish Antichrist, prelacy, and
priesthood."[447]
[Sidenote: _Congregationalism--Jacob._]
[Sidenote: 1632, May.]
Henry Jacob is a commanding figure in Congregational annals.[448]
Originally a clergyman in the county of Kent, he had written in
defence of the Church of England, but afterwards, perhaps influenced
by an answer to his book from the pen of Francis Johnson, a zealous
separatist, he warmly espoused the cause of Nonconformity.[449] To him
has been attributed a tract, published in 1609, entitled: "An Humble
Supplication for Toleration and Liberty to enjoy and observe the
Ordinances of Jesus Christ in the Administration of His Churches in
lieu of Human Constitutions." In this publication it is maintained,
that "our Lord Jesus hath given to each particular church or ordinary
congregation this right and privilege, namely, to elect, ordain, and
deprive her own ministers; and to exercise all the other parts of
lawful ecclesiastical jurisdiction under Him." Toleration is sought
in order that "each particular church may put in execution this her
particular privilege;" but, the writer adds: "We do humbly beseech
your Majesty not to think, that by our suit, we make an overture and
way for toleration unto Papists, our suit being of a different nature
from theirs. The inducements thereof, such as cannot conclude aught in
favour of them, whose doctrine is heresy, and a profession directly
contrary to the lawful state and government of free countries and
kingdoms, as your Majesty hath truly and judiciously observed."[450]
In other tracts which bear Henry Jacob's name,[451] he explained his
views of Independency, and in accordance with them he founded a church
in the year 1616. The ceremony connected with the institution is
described as consisting of fasting and prayer, and the joining together
of the hands of the members as they solemnly covenanted to walk
together in all God's ways and ordinances, according as He had already
revealed them, or should further make them known. Jacob was succeeded
in the pastorship of the Congregational Church by John Lathrop,[452]
who suffered from the tyranny of the High Commission Court. With
reference to the proceedings carried on against him and certain members
of his flock, some fresh information may be gathered from one of the
Rawlinson MSS. As it illustrates both the extent to which private
meetings of the Separatists were carried, and the interruption which
they experienced, we will here introduce a few passages from that
curious document.
[Sidenote: _Persecution of Congregationalists._]
On the 2nd of May, 1632, certain conventiclers, as they are called,
were taken at the house of Barnett, a brewer's clerk, residing at
Blackfriars.[453] At first John Lathrop, who is described as their
minister, did not appear, "but kept himself out of the way awhile;
therefore the man of the house wherein they were taken, was first
called." He was asked when he last attended the parish church? He
replied that he was present in the parish church at the time when,
according to the allegation, the meeting was held at his house, but
that his wife did not then attend worship with him. The accused persons
were all required to take the _ex officio_ oath, but they excused
themselves from doing so at least for the present, and requested time
for further consideration of that subject. Archbishop Abbot addressed
them as follows:--
[Sidenote: 1632, May.]
"You shew yourselves most unthankful to God, to the King, and to the
Church of England, that when (God be praised) through his Majesty's
care and ours you have preaching in every church, and men have
liberty to join in prayer and participate of the sacraments, and have
catechisings, and all to enlighten you, and which may serve you in
the way of salvation, you in an unthankful manner cast off all this
yoke, and in private unlawfully assemble yourselves together, making
rents and divisions in the Church. If anything be amiss, let it be
known; if anything be not agreeable to the Word of God, we shall be
as ready to redress it as you; but whereas it is nothing but your own
imaginations, and you are unlearned men that seek to make up a religion
of your own heads, I doubt no persuasion will serve the turn, we must
take this course; you are called here, let them stand upon their bonds,
and let us see what they will answer; it may be they will answer what
may please us." Laud, then Bishop of London, proceeded to observe, in
a very characteristic manner--"It is time to take notice of these; nay
this is not the fourth part of them about this City. You see these came
of set purpose; they met not by chance; they are desperately heretical;
they are all of different places, out of Essex, St. Austin's, St.
Martin's le Grand, Buttolph's, Aldgate, Thisleworth, (Isleworth) St.
Saviour's; let these be imprisoned. Let me make a motion. There be
four of the ablest men of them; let these four answer and be proceeded
against, and the while if the rest come in, they shall be received,
but if they will not, I know no reason why four or five men should not
answer for all."
When Lathrop was present before the Commissioners, the Bishop, after
having asked some very insulting questions, demanded, "Where are your
orders?" to which Lathrop replied--"I am a minister of the Gospel of
Christ, and the Lord hath qualified me." "Will you lay your hand on
the book, and take your oath?" enquired the Court; to which question
the minister returned a distinct negative. The following curious
conversation between the Commissioners and certain accused parties is
worth being transcribed. Eaton, together with "two women and a maid,"
appeared, and were asked by the Court why they were assembled in a
conventicle, when others were at church?
[Sidenote: _Persecution of Congregationalists._]
_Eaton._ "We were not assembled in contempt of the magistrate."
_London._ "No! it was in contempt of the Church of England."
_Eaton._ "It was in conscience to God (may it please this Honourable
Court); and we were kept from church, for we were confined in the house
together by those that beset the house, else divers would have gone to
church, and many came in after the sermons were done."
_London._ "These were first discovered at Lambeth, and then at other
places, and now taken here; they have in their meetings books printed
against the Church of England."
_Archbishop of Canterbury._ "Where were you in the mornings before you
came hither to this house?"
[_Eaton._] "We were in our own families."
_Canterbury._ "What did you?"
_Eaton._ "We read the Scriptures, and catechised our families; and may
it please this honourable Court to hear us speak the truth, we will
shew you what was done, and (free us of the contempt of authority) we
did nothing but what you will allow us to do."
_London._ "Who can free you? These are dangerous men; they are a
scattered company sown in all the City, and about St. Michael of the
Querne, St. Austin's, Old Jury, Redriffe, and other remoter places.
Hold them the book."
_Eaton._ "I dare not swear, nor take this oath, though I will not
refuse it; I will consider of it."
_Sir Henry Marten._[454] "Hear, hear! You shall swear but to answer
what you know, and as far as you are bound by law. You shall have time
to consider of it, and have it read over and over till you can say it
without book if you will; when you have first taken your oath that you
will make a true answer."
[Sidenote: 1632, May.]
_Eaton._ "I dare not; I know not what I shall swear to."
_King's Advocate._[455] "It is to give a true answer to articles put
into the Court against you, or that shall be put in touching this
conventicle of yours, and divers your heretical tenets, and what words
and exercises you used, and things of this nature."
_Eaton._ "I dare not."
_Archbishop of Canterbury._ "What say you, woman?"
_Sara Jones._ "I dare not worship God in vain."
_Bishop of London._ "Will you not swear and take an oath when you are
called to it by the magistrate?"
_S. Jones._ "Yes! I will answer upon my oath to end a controversy
before a lawful magistrate."
_Earl of Dorset._ "What dost thou think, woman, of these grave Fathers
of the Church, that these here be not lawful magistrates?"
[_S. Jones._] "I would do anything that is according to God's word."
[_Richard Neile_] _Archbishop of York._ "Would you? then you must take
your oath now you are required by your governors; you must swear in
truth, in judgment, in righteousness."
[Sidenote: _Persecution of Congregationalists._]
_S. Jones._ "Yes, and they that walk in righteousness shall have peace;
but I dare not forswear myself."
_Canterbury._ "Come, what say you?"
_Pennina Howes_ (a maid). "I dare not swear this oath till I am better
informed of it, for which I desire time."
_Sir Henry Marten._ "Must you not be ready to give an account of your
faith?"
_P. Howes._ "Yes! I will give an answer of my faith if I be demanded,
but not willingly forswear myself."
_King's Advocate._ "What, will you take your oath, good woman?"
_Sara Barbone._ "I dare not swear; I do not understand it; I will tell
the truth without swearing."
_Archbishop of Canterbury._ "Take them away."
So they were all committed to the New Prison. And it was appointed that
at the next Court, being a fortnight after this, because of Ascension
Day, they should be brought again to the Consistory at St. Paul's,
because of trouble and danger in bringing so many prisoners as these
were over the water to Lambeth.
These people were immediately committed to the New Prison; and on the
8th of the same month (May) they were brought up again before the
same tribunal, when again they declined to take the obnoxious oath.
On the 7th of June, it was reported to the Court that some of the
conventiclers had escaped; and on the 17th more persons were arraigned,
who had been seized at a meeting held in a wood near Newington, in
Surrey. These also refused to be sworn, after which the Bishop of
London and the Archbishop of Canterbury repeated their expostulations.
The High Commission, on the 21st, had brought before it Ralf Grafton,
an upholsterer, dwelling in Cornhill, and reported to be a rich man,
charged with being a principal ringleader of "those conventiclers that
met at Blackfriars." Upon his declaring, "I dare not take the oath,
and I am no ringleader of any to evil," the Archbishop said: "You met
without law; you had no authority; _pœna ad paucos_, _metus ad
omnes_; wherefore, the Court, for his contempt in refusing to take the
oath, set a fine of two hundred pounds upon him, and committed him to
prison." Grafton replied: "I have bail here ready, if you please to
take it; I do tender it to you." Upon this the Bishops exclaimed: "No;
away with him to prison; if he come not in by the day of mitigation,
let the fine stand!"[456]
[Sidenote: 1630.]
In connection with these notices of persecution endured by frequenters
of conventicles, we may present the following picture of their method
of worship, as depicted by one of their enemies in that style of minute
and graphic detail which so characteristically marks the narrative
of events given by common people in the sixteenth and seventeenth
centuries:--"To shew the manner of their assembling, or dissembling,
in that house where they intend to meet, there is one appointed to
keep the door, for the intent to give notice if there should be any
insurrection, warning may be given to them. They do not flock together,
but come two or three in a company. Any man may be admitted thither,
and all being gathered together, the man appointed to teach stands in
the midst of the room, and his audience gather about him. He prayeth
about the space of half an hour; and part of his prayer is, that those
which came thither to scoff and laugh, God would be pleased to turn
their hearts, by which means they think to escape undiscovered. His
sermon is about the space of an hour, and then doth another stand
up, to make the text more plain; and at the latter end he entreats
them all to go home severally, lest the next meeting they should be
interrupted by those which are of the opinion of the wicked. They seem
very steadfast in their opinions, and say, rather than they will turn,
they will burn."[457]
[Sidenote: _Independents and Brownists._]
Though certain Independents of the seventeenth century disavowed all
connection with the Brownists, that name was often applied to them;
and in some instances it is difficult to decide whether by the title
we are to understand persons whose origin might be traced to the
teaching of Cecil's relative, or persons who had been made converts by
more recent apostles of Independency.[458] Allusions are discovered
in the Corporation Records of Yarmouth for the years 1629 and 1630 to
Brownists then living in that town. The Earl of Dorset, writing in the
latter of these years to the bailiffs, aldermen, and commonalty, after
a reference to the party spirit prevalent in the borough, observes:
"I should want in my good care of you if I should not let you know
that his Majesty is not only informed, but incensed against you for
conniving at and tolerating a company of _Brownists_ amongst you. I
pray you remember there was no seam in our Saviour's garment. _Root out
that pestiferous sect forth from your town; they are as dangerous to
the soul as the plague is to the body._ But I know not whether in this
you be traduced, as well as (I am sure) you have been in other things.
They are arrows shot forth from the same quiver, and drawn by the same
hands; and perhaps the mark aimed at through that false perspective
is but to place in his Majesty an ill opinion of you. If you be
innocent, let me know, and I shall endeavour to clear you. Howsoever,
I pray, give testimony of your obedience and good zeal to religion in
_chasing those companions from your society. God cannot prosper you
while they live amongst you, and you willingly protect and harbour
them_; and I am sure it will alienate his Majesty's respect from you
and enforce him to take some course against you, when you shall so
neglect your duties in that kind."[459]
[Sidenote: 1630.]
[Sidenote: _Independents and Brownists._]
The Corporation gave heed to the Earl's exhortation, and in reply,
dated the 13th of September, 1630, manifested abundant zeal in rooting
out schism.
"Concerning those _separatists_ by your lordship mentioned, we must
acknowledge that there be amongst us still some persons of that sect,
to the number of thirty, and not above; the most of them women; not
any one of them ever yet bearing the meanest office amongst us, and,
one only excepted, not any one of ability to be a subsidy man. What
courses we have taken from time to time for the suppressing of them,
the Lord's Grace of York, whilst he was our diocesan, could bear us
record, to whom (as we have since done to our present diocesan, as
also to the Lord Bishop of London) we tendered an impartial list of
all their names, without favour or affection, craving his lordship's
aid for their reformation. The ecclesiastical courts have from time
to time received presentments of them. The judges of assize have
been solicited by us. What authority soever the law has put into our
hands, we have not spared to execute to the uttermost, by indicting
them constantly at our public sessions, by fining them according to
statute, by imprisoning the ringleaders amongst them, and by _forcing
some of them to avoid, not only the place, but the kingdom_. If, beyond
this, we could be directed by and to any course whereby we might free
ourselves of them, we should not only willingly, but thankfully embrace
it. In the meantime, vouchsafe the acceptance of this our humble
protestation, that, as for ourselves, being the representatives of the
town, we are, all and every one of us, free from faction and schism,
either in religion or discipline, and every ways conformable to the
doctrine and government of this Church, whereof we profess ourselves to
be members."[460]
[Sidenote: 1630.]
[Sidenote: _Independents and Brownists._]
In connection with this reference to the Brownists and the poor
Separatists of Yarmouth, (for amongst them, it is said, there was not
"one subsidy man,") it may be observed that two classes of Independents
are distinctly visible at that period. As some Independents, mostly
the obscure, went further than others in their doctrine of toleration;
so some Independents, principally of the same class, went further than
others in the doctrine of voluntaryism. Any broad and philosophical
exposition of that now much discussed principle we have not been able
to discover in the writings of that day; others, better acquainted
with the immense pamphlet literature of the times, may prove more
successful. But, at an earlier period, in a Confession of Faith
published in 1616, there occurs the following simple and explicit
statement on the subject:--"We believe that tithes for the pastor's
maintenance under the Gospel are not the just and due means thereof.
Howbeit, yet we do not think these tithes absolutely unlawful, if
they remain voluntary; but when they are made necessary we think
them not to be so lawful. The same do we judge also of whatsoever
other set maintenance for ministers of the Gospel is established
by temporal laws. We grant, that for the minister's security, such
established maintenance is best; but for preserving due freedom in the
congregation, sincerity in religion, and sanctity in the whole flock,
the congregation's voluntary and conscionable contribution for their
pastor's sustenance and maintenance is, doubtless, the safest and
most approved--nay, it seemeth the only way; wherewith the Apostles
caused their times to be content, neither did they care for other order
therein; which certainly they would and should have done if other order
had been better. Only they are careful (and that very religiously)
to command all churches of conscience and duty to God to give (not
sparingly, but liberally, and not as alms, but as duty), for upholding,
advancing, and countenancing of the holy worship and service of God,
which is either much strengthened or weakened, much honoured or abased
among men, according as is the pastor's maintenance."[461] And in
other tracts, largely quoted by Mr. Hanbury, in his "Memorials," there
are passages expressing ideas on the subject of ministerial support
in advance of those which were entertained by more distinguished
Independents. The latter countenanced and advocated the acceptance of
tithes; but in a Puritan tract, written before, though not published
until 1644, notice is taken of a very sharp attack on the tithe system
by the sect commonly called Brownists or Separatists. It is objected,
say the Presbyterian authors, "that we are not maintained according to
the direction Christ hath given in His Testament; but our maintenance
is Jewish and anti-Christian." "Our ministers receive maintenance
from all sorts of men in their parish without difference." This they
call "an execrable sacrilege, and covetous-making merchandize of
the holy things of God; a letting out of ourselves to hire, to the
profane for filthy lucre." Tithes, in particular, are denounced by
these Nonconformists, but the principle of their objection goes to a
much deeper point than to touch or remove these particular imposts;
it also cuts at the root of all kinds of ministerial support, except
that which is exclusively voluntary.[462] In another publication,
written by Burton against his late fellow-sufferer William Prynne,
there is a decided assault both on tithes and on parishes; the former
being pronounced unapostolic, and the latter a human and political
institution. But, whilst maintaining that Christ will provide for His
faithful and painful ministers, this champion of voluntary churches
puts in a caveat in favour of the state appointing some kind of
"maintenance for the preaching of the word, as is done in New England
to those who are not members of Churches."[463] At a later period,
Independents objected to tithes, yet they accepted support from the
Government in another form.
[Sidenote: 1642.]
Upon the opening of the Long Parliament, Congregationalism took deep
root, and afterwards spread its branches over East Anglia. As the Dutch
church in the city of Norwich, the Dutch aspect of Yarmouth Quay, and
the settlement of a colony of Flemings in the village of Worstead, shew
that there was an early intercommunication between the inhabitants of
the Low Countries and the county of Norfolk; so also the connection
between the English Independents in Holland and the Nonconformists
of the eastern counties indicate that there was intercourse between
the people of the opposite shores at a later period, in relation to
Puritanism and Independency. Links of union appear in the persons of
the Congregational pastors, Robinson and Bridge, who each resided one
part of his life in Norfolk and another in Holland.
The oldest Congregational Church in the county of Norfolk was formed in
Yarmouth, and consisted of persons who had just returned from Holland,
where they had been in exile for conscience' sake.
"Inchurching," as it is quaintly termed, created much solicitude, and
the Yarmouth people wrote to Rotterdam for sanction and advice before
taking any decided step. In 1642, a formal document of dismissal was
sent; after which it became an enquiry, whether the Church should
choose Yarmouth or Norwich as the place of assembly. Unable to settle
this question, they deferred it for a time, and simply resolved upon
"inchurching, judging ten or twelve to be a competent number." Soon
afterwards, an answer came "that Yarmouth was safer for the present,"
and a Church covenant having been adopted and ratified at Norwich, the
people unitedly chose Mr. Bridge as their pastor. The Independents of
Norwich held religious worship by themselves in some private house,
and joined with the townspeople of Yarmouth only in the celebration
of the Lord's supper. But at length, becoming tired of their journeys
in passing to and fro, the former constituted themselves a distinct
community.[464]
[Sidenote: _Presbyterians and Independents._]
The Presbyterians at Yarmouth betrayed some jealousy of their
Independent neighbours; for Sir Edward Owner, an alderman and justice
of the peace, who represented the town in the Long Parliament,
waited, in company with the Presbyterian Incumbent of the parish of
St. Nicholas, upon Mr. Bridge, to express displeasure at his having
gathered a Church in what was called the "Congregational way." After
this occurrence, the Church resolved "that for a time they would
forbear to receive any into their fellowship, until they gave notice to
the town that they could forbear no longer."
Mr. Bridge, when elected to the pastorate of this new community, held
the office of town preacher in Yarmouth, and was also a member of
the Assembly of Divines. He had preached before the House of Commons
in February, 1643; and it was in the May of the same year, whilst at
home, during a temporary suspension of his Westminster duties, that his
brethren called him to be their Bishop. Notwithstanding his position at
Westminster and his Congregational office at Yarmouth, the Corporation
retained him in his municipal chaplaincy and allowed him fifty
pounds a year during his absence. The continuance of this connection
no doubt led to the interference of the bailiffs with his pastoral
relations, and explains the effect produced by the interview; but
the Church, notwithstanding this circumstance, speedily asserted its
independence, and by doing so did not at all affect the public position
of their pastor, or diminish the influence which he exercised over his
fellow-townsmen.
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