Historical papers (first series) Congregational martyrs

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HISTORICAL PAPESS

I. Richaed Fitz

THE

" Fi'eedom hath yet a work for nie to do ; So speaks that inward voice Aviiich never yet Spake falsely, when it ui-ged tlie spirit on To nobler deeds for country and mankind. And, for success, I ask no more than this, — To bear nnfllnching ivitncss to the truth.**

Lowell.

On tlie evening of tlie 20tli of June, 1567, the gates of the old Bridewell prison were opened to receive a company of Christian men and women, who were committed to the custody of the jailor for an indefinite term, at the pleasure of the authorities who consigned them to his care. A word of recantation would have saved them. The Lord Mayor of London, in pity for their condition, urged them to make the required acknowledgment, but conscience rendered them proof against all threatening and firm amidst all persuasion. Their case, as victims of persecution, was by no means peculiar, but the circumstances connected with it, and the result of their experience, whilst in bonds, render it worthy of more attention than has yet been given by the historian.

In that company of prisoners, led to their respective cells, were men, unknown to fame, who discovered the long neglected principles of chuxch government in the New Testament which have since wrought, in silence, such mighty and beneficial

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changes ; and having satisfied themselves of their divine certainty, they were the first to reduce them to practice. The stages of this incipient movement it is interesting to trace.

The people, in those days, were expected to regulate their consciences by Act of Parliament. They were ordered to adopt the creed of the sovereign. In the coui^se of a few years there had been several changes in the state religion. Henry VII. was of the Eomish Church. Henry VIII. was half Protestant and half Papist. Edward VI. was a decided Protestant. Mary was a fierce and bigoted Papist. Elizabeth was in turn opposed to the Church of Pome. Every time therefore the people put on court mourning for these princes, they were commanded to put on a new garb of religion. To the uijlreflecting and the ignorant this was no hardship. Eor a piece of bread many would have changed such religion as they had, if commanded, every year, or if possible, every day. To others ihese sudden changes, to say the least, were very inconvenient. Tlie good men who came out of their hiding places, or returned from exile on the accession of Elizabeth, were not altogether satisfied ^dth the form of a National Church, she was pleased to aj^prove, but they reconciled themselves to the order appointed, in the hope that before the final settlement of the system it would be modified so as to meet their views. They tried hard to find an easy place for their consciences and yet hold livings in the Establishment. Time brought no improvement. Tlioy 2>i'eached against popish ceremonies and the remnants of popish doctrines in the Book of Common Prayer. Tlie people heard them gladly, and compared what they said with the teacliings of the New Testament translated by the IMartyr Tyndale. As their convictions deepened they expected tlieir spiritual guides to act consistently with their own instructions.

The zeal enkindled in them by the truth was wonderful. Here is a letter (without date), written to one of their ministers, wliich will give some idea of their fervour : The grace of our Lord Jesus Christ be with you for ever, beloved Mr. DEERiNa, iu the Lord Jesus.

THE PIONEER PASTOR OF THE SIXTEEXTH CEXTTJRY.

"Forasrauch as it is reported that some would have you, with others, to qualify your doctrine, from particular naming of those corruptions and maintainors thereof, which, at this day, are urged and used in the Church of England, I, being a simple brother, yet wishing sincerity in rehgion with a thorough reformation (not doubting but you, and your great wisdom, learning, and deep understanding in the Scriptures of Q-od, through abundance of His spirit, are able to avoid the subtle sleights of Satan in his instruments, of which, I fear, the above-named is one), I thought it my duty in the |jord to admonish you to take heed how you yield thereunto. ? Since neither the prophets, Christ, His apostles, nor any irue preacher, through entreat}^, flattery, or tyranny, were made to surcease from [give up] preaching, or to frame their doctrine according to their fanc}^ — therefore my hope is, you will not, but boldly (after the example of all the godly), as you have began, go forward, sincerely, plainly and simply in the truth of Grod's gospel. I, with my brethren, do earnestly desire of you, and most earnestly pray to God for 3^ou, that 3^ou may faithfully, with the sword of God'^s word^ cut up all Antichrist s remnants, and merHs inventions, that the Gospel, heing rightly planted, may tahe an everlasting root among us and our posterity to the glory of God, the increase of His Ejjigdom, the discharge of your conscience, and the everlasting salvation of all His elect, which He will bring to pass for His crucified J esus — His sake, to whom, with the Holy Ghost, be all glory, now and for evermore. So be it.

Your brother in the Lord Jesus, in whom I wish well to you, as to mine own soul, and in whose name I do daily pray to God for you, as for myself. William White."

Pushed onward by these earnest and pious people, the Puritan ministers in the City of London were placed in a most trying dilemma. The bishops threatened them with the heaviest penalties if they did not conform, and their hearers pressed them as earnestly to ^' go forward."

The Puritan clergy had a conscientious objection to wearing,

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what they called, the popish vestments. The prelates were determined to make them all submit. Archbishop Parker and Bishop Grindal arranged to call all manner of pastors and curates within the City of Jjondon " to appear before them at the Chapel at Lambeth. They reported their intention to the Secretary of State. In the meantime they directed their clerical tailor to make a sarcenet tippet/' and other articles of priestly apparel, according to the episcopal regulations. They anticipated entire success, and expressed themselves in sanguine tenns to Cecil on the subject. ^'AVe think," they said, *'very many will forsake their livings, and live at printing, teaching children, or otherwise as tliey can."

On the day appointed, the clergy of London assembled at the palace of the Archbishop. A Mr. Kobert Cole, rewarded with two benefices, was placed by the side of the commissioners, wearing the canonical uniform. My masters," said the bishop's chancellor, and ye ministers of London, the Council's pleasure is, that strictly ye keep the unity of apparel, like tliis man wlio stands here, canonically habited with a square cap, a scholar's gown, priest-like, a tippet, and, in the church, a linen surplice. Ye that will subscribe, write volo ; those tliMt will not subscribe, write nolo : make no words."

In the following letter to Cecil, the archbishop reported the result of the proceedings : —

Sir, — I must signify to your honour what this day we have done in the examination of the London ministers. Sixtyone promised conformity. Nine or ten were absent. Thirtyseven denied, of which number were the best and some 2)reachers. Six or seven are diligent, sober men, pretending conscience. Divers of them zealous, but of little learning. We did suspend them and sequestered the fruits, and from all manner of ministry, with signification that if they would not reconcile themselves within three months, then to be deprived ! They showed reasonable quietness and modesty, otherwise than I looked for. / thmh some of them must come in ivlien they shall feel their tcant ; especially such as but in a spiced fancy held out. Some of them were moved in a conference, wherein

THE PIONEER PASTOR OF THE SIXTEEOTH CE]STURY. 5

I laboured by some advertisements to pacify, but tliey would not grieve [expressed no regret]. It is not felt as I think U will he hereafter. Some of tliem alleged there wore fruits, and would have some toleration, or discharge of pa^Tiient. I answered, I could not so dispense, and left them to their fate. Thus, your honour hath all worth the Avriting. I pray your honour to move my lord of London to execute the order. My lord of Ely did write me a letter, wherein he did signify, that if London were reformed, all the realm would soon follow, as I believe the same. This 26th of March, 1566. Your honour's alway in Christ. Matthe : Oat^t."

This pantomime at Lambeth made no difference with the humble Christian people to whom we have referred. Still they said, Let us go forward."

Some of their ministers were willing to make a imd of separation." They were disposed, for example, to meet the wishes of their hearers so far as to hold separate services in a 'private way. For this purpose they hired Plumber's Hall, in the City, under the pretence of accommodating a weddingparty — ^for as yet they were wanting in the firmness that scorns all manoeuvre and shrinks from no danger.

Notwithstanding their precautions they were surprised by the Sheriffs of London, and on the 19th of June, 1567, several of the leaders were brought before the High Court of Commission.

A judicial examination before the officials of this inquisitorial tribunal was always marked by the insolence of irresponsible power on the one hand, and by the meekness, blended with courage, of the Christian confessors, on the other.

The detail of the colloquy between the bench and the prisoners might be tedious, but one or two passages may be cited which serve to show the spirit of the men who were called to the van in the cause of religious freedom. • The Bishop said: ^^In this severing yourselves from the society of other Christians, you condemn not only us, but also the whole state of the church of God ; yea, many good men

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taYe shed their blood for the same which your doings condemn," They replied: We condemn them not, we would go forward to perfection, for we have had the gospel a long time among us."

^^AU the learned men in Europe" said the Deai^ "are against you."

" Ye will believe no man," added one of the Commissioners. "Yes," answered Smyth, "we reverence the learned in Geneva, or in other places, wheresoever they be ; yet we build not on them our faith and religion."

"Will you be judged by the learned in Geneva?" enquired the Bishop ; ">they are against you."

HAWKms promptly rejoined: "We will be judged by the Word of God, which shall judge us at the last day, therefore sufficient to judge now."

It will be observed, that it was urged as a strong point against these Christian pioneers, that they went beyond the martyrs of the previous reign. Yet in reality the}^ were only reducing to practice the principles in which they had been taught. Proof of this is abundant ; but we have no need to enter into it at length. The letter addressed by J ohn Philpot to a Christian congregation in 1555, ^dll be sufficient for the purpose. " If, " says this faithful martyr, ' ^ the Lord will require, in the day of judgment, a godly usury of all mannt. of talents which he lendeth unto men and women, how much more will He require the same of His pure religion revealed unto us (which is, of all other talents, the chief, and the most pertaining to exercise in life) if we hide the same in a napkin and set it not forth to the usury of God's glory and edifying of His church by true confession.

" God hath enkindled the bright light of His gospel which in time past was suppressed and hidimder the vile ashes of man's traditions, and hath caused the brightness thereof to shine in our hearts, to the end that the same might shine before men to the honour of His name. It is not only given us to believe, but also to confess and declare what we believe in om* outward conversation.

THE PIONEER PASTOR OF THE SIXTEENTH CENTURY. 7

It is better to be afflicted and to be slain in tbe Cliurch of God tban to be counted the son of a king in the synagogue of false religion. We were lorn into this world to he witnesses unto the truth both learned and unlearned. Now since the time is come tbat we must sliow our faith and declare whether we will be God's servants in righteousness and holiness — as we have been taught and are bound to follow — or else, with hypocrisy, to serve unrighteousness, let us take good heed that we be found faithful in the Lord's covenant, and true members of His church, in which, through knowledge, we are engrafted.

Wheresoever we perceive any people to worship God truly after Sis icordj there we may le certain the church of Christ to he^ unto which we ought to associate ourselves^ and to desire^ with the prophet David J to praise God in the midst of His church. But if we behold, through the iniquity of the time, separations to be made with counterfeit religion, otherwise than the Word of God do we teach, we ought then, if we be required to bo companions thereof, to say with David : ' I have hated the synagogue of the malignant, and will not sit with the wicked.'

Many affirm their conscience will bear them well enough to all that they do, and go to the idolatrous church to service, whose conscience is very large to satisfy man more than God ; and although their conscience can bear them so to do, yet I am sure that a good conscience will not permit them so to do, which cannot le good tmless it le directed after the knowledge of God^s 'Word; and therefore, in Latin, this feeling mind is called conscientiay which soundeth by interpretation, as much as ivith hiovjledgeP

The Christian confessors in Bridewell had the testimony of conscience enlightened by the Word of God. The separation they sought was neither prompted by ignorance nor by malignity. They felt therefore that they were entitled to the countenance of the English reformers who had survived the Marian persecution. It is a great support to those who have to make a stand for sacred principles, to have the sympathy of brethren whose soundness of judgment and consistency of character add weight to their counsel and enhance the value

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of their friendsliip. Few liave courage to venture alone in tlie narrow way, liowever clearly, to their own minds, the course of Christian duty may appear.

After some months spent in their dreary confinement, the brethren in bonds wrote to Mr. Lever, the friend of John Bradford, and other martyrs, for advice and encouragement. He had suffered exile with its manifold sorrows and trials. On his return from the Continent, he was indisposed to join the new Elizabethan establishment, and preached to a voluntary congregation for a time in Coventry. It was natural that men who were enduring affliction for the truth's sake should expect, from a man of his order, words of fraternal sympathy. But at this time Mr. Lever was within reach of a little church preferment, and to their sui^prize and deep pain, he Wrote to them a letter, December 5, 1568, of very diflPerent tendency. He did not countenance their movement. He condemned equally with themselves the errors still remaining in the Anglican Church, and he disapproved of the Eomish vestments and ceremonials, but he thought their separation needless and even mischievous. I would," he said, *^inno wise for these things give or take any occasion of contention or division. God guide us by His grace to seek, find, and follow His will and wisdom revealed by His word."

This was a great disappointment and must have caused them for the time much depression.

Grouped together in the depth of winter, and shivering with cold, we can imagine the solemn council that would be held by the poor and afflicted people on reading the letter.

*^Is it for this we have suflPered so many things ?" one of their number might say. * ^ Our families are starving, houseless in this season of bitter cold, pinched with hunger, or wasted with sickness. We have lain here for months and there is no prospect of release. What shall we gain by all these sufferings and privations for the cause of truth ? Even Master Lever condemns our course. The sacrifice we make in the judgment of godly men is neither rightly estimated nor fully approved. The world will only ridicule and good men seem to blame

THE PIONEEP. PASTOR OF THE SIXTEENTH CENTUE-Y.

us whilst they intj our weakness. What shall we do therefore? "

Brethren, beloved in the Lord Jesus," another might rei)ly, *^bear with this passionate utterance, for the flesh is weak. Nature must have vent. But in this hour of sorrow and of temptation we must have faith in God. "We sow in tears, but the seed is precious and it will not be lost. Shall we put Master Lever in the place of Christ ? Did we come here to gain the favour of men ? Will nothing satisfy us but the judgment of the reformed churches ? This one sentence in the letter of Mr. Lever is enough to meet our case : ^ God guide us by His grace to seeJcy find, and follow His will and wisdom revealed hy Jlis word? We have sought and found the will of God. More light has broken from His word since we came into this prison than in all our lives before. It remains only that we follow the truth made known to us. What shall happen to ourselves, to our wives, and to our children, we must leave with Him whose we are and whom we serve. If we can do nothing better for the truth than die for it, why should we hesitate ? Are we better than our fathers ? Let us from this hour leave all man's traditions. There is only one foundation for the Church — the Eock of Ages. What have we to do with Synods or with Councils ? Why should we look to Convocations or to Parliaments ? Christ is oui* Lawgiver and our Eling. Once more, then, in the name of the Leader of Israel, and in His strength, let us go forward.''

William White, in a letter addressed to Bishop Grindal (December 19, 1568), after a stern rebuke for his inconsistency, says, Better were it for you to leave your lordly dignity, not given you by Christ, and to suffer affliction for the truth of the gospel, than by enjoying thereof to become a persecutor of your

brother I desire you, in the hoivels of Christ, not to restrain

us of the liherty of our consciences, hut to he a means to enlarge our liberty in the truth a7id sincerity of the gospel ; and use your interest, that all the remnants of Antichrist may be abolished, with every plant that our heavenly Father has not xJanted. — Signed, yours in the Lord to command, William White, who

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joinetli with you in every speck of truth, but utterly detesteth whole Antichrist, head, body, and tail, never to join with you, or any, in the least point thereof, nor in any ordinances of man, contrary to the Word of God, by His grace unto the Church."

At the expiration of a year's imprisonment, an order was sent from the Lords of the Council to liberate twenty-four men and seven women of the number sent to Bridewell. Their names were: — John Smith, John Eoper, Robert Hawkins, James Ireland^ William Nixon, Walter Hynkesman, Thomas Eowlaxd, George Waddy, William Turner, John Nayshe, James Adderton, William Wight, Thomas Lydford, Eichard Langton, Alexander Lacy, John Leonard, Eobert Tod, EogerHawksworth, Rolert SparroWj Richard King, Christopher Colman, John Benson, John Bolton, Eobert Gates.

They left the prison unchanged in their opposition to every vestige of Antichrist. In subsequent examinations we find AVilliam White, with equal intrepidity, and, if possible, with greater decision, giving utterance to his sentiments. But these heroic men did not confine themselves to reiterated and earnest protestation. The time came when they felt it to be their duty, at the call of God given to them in His word, to come out distinctly from the State Church, and to organize themselves as a Christian church in simple and undivided allegiance to the Lord Jesus. They counted the cost. To pass the line of separation was to cross the brook Kedron and to enter into scenes of sorrow and of conflict. It was a sublime moment in the history of religious freedom when they took this decided and irrevocable step. Not that they talked much of religious freedom or of abstract principles of any kind. Freedom is born of truth, and it follows in the exercise of religious conviction as one of its attendant blessings.

We shall be disappointed if we expect these founders of the first separated church'' to embody, as in modern times, grand sentiments in magniloquent resolutions.

They said nothing of the inviolability of conscience or of the right of judgment, except in their actions. They offered themselves to die, to obey God rather than kings or prelates, and

TKE PIONEER PASTOR OF THE SIXTEENTH CENTURY.

from tliis determination sprung the whole question of civil or spiritual liberty.

Indeed," it has been justly observed, they were no worshippers of mere principles ; they worshipped God. Princi2)les were with them angels keeping ward around the throne, not sitting thereon. Principles, existent apart from Him, were to them a phantom — a nothing. As well might the sun shine the sunbeams without the sun. God was the centre from which all principle derived origin, vigour, and life." ^'

A Congregational Church was formed, of which, Eichard FiTZ was Fastovy with Thomas Eowlat^d, Deacon, We know nothing of the solemnities of the occasion, nor yet of the exact time and place of its organization!, except, as we shall find from a document we are about to quote, that it was previous to 1571, and consequently antecedent to the Presbyterian Church at Wandsworth, which was secretly constituted on the 20th of November in the following year.

Obscure as was the Christian Society it did not escape the tongue of scandal. To the reproach which fell upon it we are indebted as an occasion for the following declaration from the pen of the devoted pastor : —

''The True Markes of Christes Churche, &c.

"The order of the Privye Church in London, whiche by the malice of Satan is falselie slaundred and evell spoken of.

''The myndes of them, that by the strengthe and workinge of the Almighty, our Lorde Jesus Christe, have set their hands and hartes to the pure unmingled and sincere Avorshippinge of

* Dr. Post.

t Bishop Grindal writing to BuUinger, June 11, 1568, says: — "Some London citizens of the lowest order, with four or five ministers, remarkable neither for judgment, nor learning, have openly separated from us; and sometimes in private houses, sometimes in fields, and occasionally even in ships, they have held meetings and administered the sacraments. Besides this, they have ordained ministers, elders, aad deacons, after their own way. The number of the sect is about two hundred, but consisting of more women than men. The Privy Council have lately committed the heads of this faction to prison, and are now using means to put a timely stop to this sect."

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Grod, according to His blessed and glorious worde in al things, onelj abolishing and abhorringe all tradicions and inventions of man whatsover, in the same religion and service of our Lord Grod, knowing this always that the trew and afflicted Chiirche of our Lorde and Savyoure Jesus Christ, eyther hatha, or else ever more continually under the crosse stryveth for to have :

^TiKSTE Ai^B FoRMOSTE, the glorious worde and Evangele preached, not in bondage and subjection, but freely and purelye.

'^Secondly, to have the sacraments mynistered purelye onely, and all together accordinge to the institution and good worde of the Lord J esus, without any tradicion or invention of man ; and laste of all to have, not the fylthye cannon lawe, but disseplyne onely, and all together agreeable to the same heavenlye and all mighty worde of our good Lorde Jesus

EiCHAED Fytz, Minister."

As the first document, known to be in existence, in connection with the history of English Congregationalism, we have given it literatim. It is not needful to adhere to the spelling of the olden time in quoting the following paper from the original, as it lies before us, incidentally brought to light, after being lost to observation for nearly three hundred years.

England, thou return — return unto me saith the Lord, Jer. iv. 1. We your poor afflicted, and your humble and obedient subjects in the Lord, most earnestly desire that the Word of our God may be set to reign, and have the first place, to rule and reform all estates and degrees of men, to build and plant His holy signs and true marks, to cut down, to root out, and utterly destroy by the axe of the same — His holy word — all monuments of idolatry, to wit, that wicked canon law which is the only root out of which these abominable branches do grow The Almighty our God will

not alway sufi'er such dishonour to His blessed evangel, which, for the sins and trials of His people. He suffereth the Papists and divers false brethren and domestical enemies to suppress, to arrest and abuse, to serve their purposes, as they persuade themselves ! Yet, for all their policy and cun-

THE PIONEER PASTOR OF THE SIXTEENTH CENTURY.

ning, tliese abominations above-named, with many otlier, are no more able to stand before the word of our God, having the power of discipline, than Dagon was able to stand before the Lord His holy ark, the power whereof threw Dagon twice to the dust, as in 1 Sam. v. 3, 4.

Therefore according to the saying of the Almighty our God, Matt, xviii. 20 : — ^ Wherever two or three are gathered in my name there am I ' — so we a poor congregation whom God hath separated from the church of England^ and from the mingled and false worshipping therein used, out of the which assemblies the Lord our only Saviour hath called us^ and still calleth, saging, come out from amojtg them^ and separate yourselves fromo them^ and touch no unclean thing ^ then will I receive you, and I ivill he your God^ and you shall he my sons and daughters saith the Lord. 2 Cor. vi. 17, 18. So as God giveth strength at this day, we do serve the Ijord every Sahhath day in houses, and on the fourth day in the week we meet or come together weekly to use prayer and exercise discipline on them which do deserve it, hy the strength and sure warrant of the Lord God^s word, as in Matt, xviii. 16, 17 ; 1 Cor. v. 4, 5.

Woe to this Canon Law, the gain whereof hath caused the bishops and clergy of England to forsake the right way, and hath gone astray, following the way of Balaam the son of Bosor,. and which, through their pomp and covetousness, hath brought the gospel of our Saviour Jesus Christ into such slander and contempt, that men do think that the Papists for the most part do use and hold a better religion than those which call themselves Christians and are not. The Holy Ghost saith, ^ I beheld another beast coming up out of the earth, which had two horns like alaml,^ Eev. xiii. 11, 12. — So this secret and disguised Antichrist, to wit, the Canon Ijaw, with the branches and inaintainers, though not so openly, have, by long imprisonment, pined and killed the Lord's servants {as our minister Richard Fitz, Thomas Rowland, deacon, one Partridge, and Giles Powler, and besides them a great multitude), whose good cause and faithful testimony, though we should cease to groan and cry unto our God to redress such wrong and cruel handling of His poor remnant, the

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very walls of the prisons about this city — as the Gatehouse, Bride wellj the Counters, the King's Bench, the llarshalsea, and the White Lion — would testify God's anger kindled against this land for such injustice and subtile persecution.

0 Lord God Almighty grant for thy mercies sake, that as Jehosaphat in the 10th year of his reign, 2 Chron. xvii, 7, 10, destroyed the high places and groves out of Judali, and sent his princes and priests, and gave them the book of the Law with them to reform religion by, and so fear came upon every city that they made not war against Jehosaphat ; so Lord we most humbly beseech Thee to strengthen the Queen's highness with His Holy Spirit, that in the 13th year of her reign (1571), she may cast down all the places of Idolatry within her land, with the popish canon law, and all the superstition and commandments of men, and pluck up by the root all filthy ceremonies pertaining to the same, and that Her Highness may send forth princes and ministers, and give them the Book of the Lord, that they may bring home the people of God to the purity and truth of the apostolic church. Then shall the fear of the Lord come upon every city and country, that they shall not make war against Her Highness. No ! the very enemies that are without shall be compelled to bring presents to her grace. Thus, 0 Lord, grant that Her Highness may not only have a blessed, large, and prosperous reign, with peace of conscience in this life, but also in the life to come, Her Highness may enjoy, by the mercies and death of our Lord Jesus, our only Saviour, life everlasting, to whom with the Father and the Holy Ghost be all honour and glory for ever and ever. Amen." Signed by twenty-seven names, amongst which we find : —