Track of the hidden church: or, The springs of the Pilgrim movement

Preface

On the eve of my departure from America, the request was made, at a meeting held in Mount Vernon Chapel, Boston, that immediately after my return to my native land, I should put in some connected form the facts which I had communicated to large assemblies in the course of my tour through the Northern States and in Canada.

Suggestions of the kind made previously by friends, in whose judgment I had confidence, prepared me to yield obedience to this valedictory injunction. The result is in this Memorial volume. I cannot promise myself that it will meet the expectation of the beloved and honored brethren who imposed the duty upon me, but they will accept it as the simple tribute of grateful attachment.

Very pleasant and refreshing are my recollec-

( iii )

IV PREFACE.

tions of New England, and of New England families in other States.

Every day my thoughts revert to them with an interest which a stranger cannot understand. If the story of our martyrs, in relation to that of the Pilgrims, should gain the attention of the young people of America, and tend to inspire new devotedness in the cause of truth and freedom, my satisfaction in the visit will be complete.

My aim has been to give the heart-life of these ancient worthies, — and to allow them to tell their own experience.

Ecclesiastical history is usually written after the model of the Book of Kings. We want rather a narrative more like the the Acts of the Apostles. On a careful consideration of the facts contained in this historical sketch, it will be seen that the Pilgrim Fathers were neither Brownists nor Puritans, properly so called. Discrimination on this point would prevent much misdirected reproach, and render needless apologies that are offered for acts committed by a different order of men.

It has strangely happened that writers in England, most conversant with outside particulars of

PREFACE. V

Pilgrim history, have shown the least acquaintance with their principles and spirit. They have gratified an antiquarian curiosity at the expense of the men of whom the world was not worthy. The best vindication of their fame is to spend some time, so far as it is possible, in their company, — reading their letters, or listening to their conversation.

Many who read these pages will be solicitous to know something of the prospects of the Memorial Church. It is already known that the church formed by Henry Jacob, in 1616, continues in existence. A few years ago the place of worship, occupied by the society, was lost to it from the lapse of the lease. The church, without a permanent home, amidst the dissipating influences of London, was in great danger of becoming extinct. The Hon. Abbott Lawrence enjoined the pastor to stand by the flock, in the assurance that the descendants of the Pilgrims in America would strengthen his hands to erect a Memorial Church in commemoration of the Pilgrims. For three years after vacating their home, the church could obtain no site on which to build. Their object

VI PREFACE.

was discouraged and opposed. It would require a separate volume to recount their trials and difficulties. Last year I ventured across the Atlantic to tell the circumstances of the case. The financial success of the visit was not sufficient to warrant us to attempt the completion of the building ; but it enabled us to meet the claims of the builder, the architect, and solicitor for the erection of a portion of the structure, a part of which is occupied for public worship by the church, and another part as a school-room. It will interest our friends to know that, to the extent of our accommodation, the congregation has increased. Necessarily, however, without further enlargement, its resources would be inadequate to sustain Christian ordinances in their efficiency. It must not be concealed, therefore, that, so far as the Memorial character of the object is concerned, there is still some hazard. For the present, the preservation of the design is rather dependent on individual firmness, than on public enthusiasm in England.

The extreme pressure on the pastor at one time existing is now removed. There are a " few noble " in the old country who are ready to cooperate.

PREFACE. VU

To onr regret, the Ex-Lord Mayor of London is prevented from taking part in the work by severe and protracted indisposition. The Chamberlain of the city of London is our friend. Mr. Apsley Pellatt has rendered valuable service with Mr. John Olney, — and no one has evinced a more constant and steady regard for the interests of the church, than Mr. W. Armitage of Manchester.

There is ground, therefore, for encouragement and for renewed effort. It would gratify my own feelings much to inscribe here the names of our friends in America, but the list is with Mr. James Lawrence of Boston and Mr. W. G. Lambert of New York. Let us try again, — and if we live to see the completion of the Memorial building in Southwark, I will prepare a sketch of the history of the church, giving, in an appendix, the names of those who have taken part in its erection.

J. W.

4 Surrey Square, Old Kent Road, ) London, May 16, 1860. )

Contents

PAGE

INTRODUCTION, xi

L Conformity and its Enforcement, ... 1

I

The inquiry, on which we propose to enter, is not unlike a descent into the catacombs. The explorer of the subterranean region which contains the memorials of Christian confessors, leaves, for a time, the breathing world, to enter alone, and with a feeble light, hidden recesses, long forgotten, and almost unknown. The silence is oppressive. He is startled, at first, by the sound of his own footsteps ; but, as he gains confidence, the sense of strangeness and of solitude is lost in the interest he feels in deciphering the inscriptions which remain upon the broken fragments around him ; to tell in their touching and eloquent simplicity of the conflicts and sufferings of the faithful, — whose names, once cast out as evil, are now brought to grateful

and instructive remembrance.

4 THE HIDDEN CHUHCH.

Our aim is to trace the course of men of whom the world was not worthy, and who have no place in its history. The memorial of them would have perished, if those who took their lives had not also seized their books and papers. These precious documents remain in the care of Providence, undisturbed, from the circumstance that for nearly three centuries they were accessible only to those who had no curiosity to look into them.

Here, for example, are prison letters written in haste, and with many tears ; petitions for relief, to which the distressed suppliants durst not append their signatures ; broken and hurried communications from stern oppressors, vexed with the constancy they could not subdue, and irritated by the failure of all their plans to silence the humble witnesses Cor truth whom they affected to despise.

From these and similar fragmentary memorials, we are to make out the story of the Hidden Church.

We confess, at the outset, that we are at serious disadvantage from the want of an appropriate designation. The names given to the early pioneers of truth and freedom in England were intended only as terms of reproach. They do not, therefore, give a fair representation of their principles. We shall have to speak of them as Separatists and Brownists ; but they might rather be called the Nazarenes of the Reformation. Like their Master, they were hated and opposed by all parties, because of the truth .to which they were called to bear witness. To determine their relative position, and to mark their progress, it will be useful to glance at the facts of contemporaneous history.

The accession of Elizabeth to the throne of England was the signal for the return of the exiles who had fled to the continent in the Marian persecution. They hastened to their native land in the expectation of seeing the principles of the Reformation fully carried out. But in this hope they were destined to suffer severe disappointment. They soon found that the form of the new establishment was to be determined rather by the requirements of a comprehensive state policy, than by a direct appeal to Scripture. The queen assumed absolute supremacy in ecclesiastical matters ; and it was her aim, by an ingenious compromise, at once to reconcile the Romanist and to accommodate the Protestant within the pale of the church to be called into existence in obedience to her royal pleasure. She insisted that there should be an immediate truce from religious controversy, and that all parties should yield, in things spiritual as well as temporal, unqualified submission to her sole authority.

With some reluctance, a section of the Anglican reformers acquiesced in the system proposed for their adoption. They would have preferred a systern of church polity more consistent with their personal views, but they feared lest the power and emoluments of the episcopate should revert to the secret adherents of the papacy. They yielded to expediency, and overcame their scruples, to enjoy the temporal advantages of which they had for a long time been deprived. A few of their number, to the credit of their profession, dechned to accept office at the expense of sincerity. Notwithstanding the gilded bait, they held their faith with a good conscience. As they found opportunity, they continued to instruct the people in places remote from the observation of the court, and in the quietest manner, to avoid offence. In the letters exchanged between the reformers in England and their brethren on the continent, we learn the state of things, and the various mental conflicts to which it naturally gave rise. " I had once," says one of them, " a little cottage at Zurich, and if God would grant my wishes, I should most anxiously return to it." He felt as a stranger in the land of his birth, and sighed for the congenial society and the simple ordinances of Christian worship he had enjoyed on the banks of the peaceful lake in a Swiss canton. The experience of Thomas Lever is illustrative, though he was more favored than many of his brethren. In a ■etter to Bullinger, dated Coventry, July 10, 1560, he writes : " No discipline is as yet established by any

THE HIDDEN CHUKCH. O

public authority. Many of our parishes have no clergymen, and some dioceses are without a bishop ; and out of that small number who administer the sacrament throughout this great country, there is hardly one in a hundred who is both able and willing to preach the word of God ; but all persons are obliged to read only what is prescribed in the books. " If you wish for any tidings respecting myself, I would have you know that immediately after my return to England, I travelled through a great part of it for the sake of preaching the gospel ; and there is a city in the middle of England called Coventry, in which there have always been, since the revival of the gospel, gi-eat numbers zealous for evangelical truth ; so that in the last persecution under Mary, some were burned (at the stake), and others went into banishment with myself; and the remainder, long tossed about in great difficulty and distress, have at last, on the restoration of pure religion, invited other preachers, and myself in particular, to proclaim the gospel to them at Coventry. After I had discovered, by the experience of some weeks, that vast numbers in this place were in the habit of frequenting public preaching of the gospel, I consented to their request, that I should settle my wife and family among them ; and thus, now for nearly a whole year, I have preached to them without any hinderance, and they have liberally main-

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6 THE HIDDEN CHVRCH.

tained me and my family in this city. For we are not bound to each other, neither to the townsmen, nor they to me, by any kiw or engagement, but only by free kindness and love." The best of bonds siu-ely in such relations.

These services in Coventry, however, were exceptional, and held only on sutferance. Stringent measures were soon adopted to reduce all ministers and congregations to the same ecclesiastical order, and it was determined to allow no variation in the mode of worship. Subscription was required to the thirty-nine articles in 1562, and orders were issued in 1564 for the suppression of preaching, except by the clergy who should engage on oath to comply with every part of the regulations with respect to ceremonies. Earnest remonstrances were uttered by divines of the soundest learning, and of the most exemplary pietv. " I understand," said William Whittingham, '• they are about to compel us, contrary to our consciences, to wear the popish apparel, or deprive us of our ministry and livings. Yet when I consider the weighty charge enjoined upon us by the Almighty God, and the exact account we have to give of the right use and faithful dispensation of llis mvsteries, I cannot doubt which to choose. . . . What agreement can the superstitious inventions have with the pure word of God ? What edification can there be when the Spirit of God is grieved, the children of God discouraged, wicked papists confirmed, and a door opened for such j)opish traditions and wicked impiety ? Can that be called true liberty, where a yoke is laid on the necks of the disci])les ; where the conscience is clogged with impositions ; where faithful preachers are threatened with deprivation ; where congregations are robbed of the learned and godly pastors ; and where the holy sacraments are made subject to superstitious and idolatrous vestments ? ... If we compel the servants of Christ to conform unto the papists, I greatly fear we shall return again to popery."

" Our case, my Lord, will be deplorable, if such compulsion should be used against us, while so much lenity is used toward the papists. How many papists enjoy their liberty and livings, who have neither sworn obedience to the queen's majesty, nor discharged their duty to their miserable flocks ! These men laugh and triumph to see us treated thus, and are not ashamed of boasting, that they hope the rest of popery will soon return. My Lord, pity the disconsolate churches. Hear the cries and groans of many thousands of God's poor children, hungering and thirsting after spiritual food. I need not appeal to the word of God, to the history of the primitive church, to the just judgments of God poured out upon the nations for lack of true reformation. Judge ye betwixt us and our enemies

And if we seek the glory of God alone, the enjoyment of true Christian liberty, the overthrow of all idolatry and superstition, and to win souls to Christ ; I beseech your honor to pity oui* ease, and to use your utmost endeavors to secure unto us oiu liberty."

Insensible to such appeals, and regardless of the churches deprived of their preachers, the prelates enforced the rule of uniformity with gi'eater rigor.

Archbishop Parker and Bishop Grindal, in a joint communication to Secretary Cecil, dated " Lambeth, the 20th of March, 1565," express their determination to bring the clergy to submission : " We mean to call all manner of pastors and curates within the city of London to appear before us at Lambeth in the Chapel there, and to expound the cause, and say some things to move them to conformity, with intimations of the penalty which necessarilv must ensue as^ainst the recusants. After the general exposition, as aforesaid, to the whole number, we intend particularly to examine every one of them, whether they will promise conformity in their ministrations and outward apparel established by law and injunction, and testify the same by subscription at their hands. It is intended presently to suspend all such as refuse to promise conformity in the premises ; and also to pronounce sequestration of their ecclesiastical livings, from and after the day of our Lady next, being now at hand. And after such sequestrations, if they be not reconciled within three months, to proceed to deprivation of their livings by due form of law. We may make an intimation of the sarcenet tippet, to s^ch as may wear it by act of parliament. Anno Hen. VIIL, and as to move them, if this be thought good. In fine, we think very many of the churches will be destitute of their pastors ; and that many will forsake their livings, and live at printing, teaching children, or otherwise as they can. That no tumult may follow what speeches and talks be likely to rise in the realm, and presently in the whole city by this, we leave it to your wisdom to confer ; and we trust that the Queen's Majesty will send some honorable to join with us two, to authorize the rather her commandment and pleasure, as your honor signified unto me was proposed. And thus praying your honor to consult with whom your wisdom shall think most meet, that we may be resolved, and that on Friday, the parties summoned for their appearance on Saturday following, at one of the clock, order may be taken, or else after these two holidays, on Tuesday afternoon at the farthest." *

The calculation of forces seems to have been carefully made by' the two episcopal commanders.

* Lansdowne MSS,, Vol. 8, No. 86.

A " general exposition," followed by a little persuasion, with intimations of the penal consequences of non-compliance. The reserved force they looked for to the secular authorities. The coolness with which these chief pastors anticipated the privation and distress that would ensue to the conscientious clergy is characteristic.

No time was lost. The Chapel at Lambeth was filled on the 26th of the same month with the pastors and curates of the metropolis summoned for the occasion. Apparently to give dramatic effect to \ I the proceedings, Mr. Robert Cole, just enriched with

two benefices in London, preseffted himself in th^ priestly habits according to the authorized pattern, not excepting the " sarcenet " tippet. " My masters," cried the bishop chancellor, as he pointed to the tableau vivant, " and ye ministers of London, the Council's pleasure is, that strictly ye keep the unity of apparel, like this man who stands here canonically habited with a square cap, a scholar's gown, priestlike, and, in the church, a linen surplice. Ye that will subscribe, write volo ; those that will not subscribe, write nolo. Make no words."

Some of the ministers attempted to speak. " Peace ! Peace ! " cried the Chancellor. " Apparitor I call over the churches. Ye masters, answer presently under the penalty of contempt."

John Fox, the venerable martyrologist, was first called. Taking his Greek Testament out of his pocket, he said: "To this will I subscribe. I have nothing in the church but a prebend in Salisbury, and much good may it do you, if you take it from me."

The majority succumbed ; but notwithstanding the pressure upon them, many had courage to say " Nolo." Some of them had been companions in exile for the faith, and to preserve a good conscience they were ready to suffer the loss of all things.

The victory of the prelates, therefore, was only partial. The subscribers had the greatest cause for humiliation. " We are killed," they said, " in our souls by this pollution. We cannot perform our ministry in the singleness of our hearts." The Archbishop hastened to report the result of the proceedings. His letter to Cecil conveys his impressions at the time :

"Sir, — I must signify to your honors what this day we have done in the examination of the London ministers. Sixty-one promised conformity. Nine ^l or ten were absent. Thirty-seven denied ; of which number were the best, and some preachers ; 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, othenvise than I looked for. I think some of them must come in, when they shall feel their want ; especially such as but in a spiced fancy held out. Some of them were moved in a conference, wherein I labored by some advertisements to pacify ; but they would not grieve. It is not felt as, I think, it will be hereafter. Some of them alleged that there were fruits, and would have some toleration, or discharge of payment. I answered, I could not so dispense, and left them to their fate.

Thus your honor hath all worth the writing. I pray your honor 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 honor's, always in Christ,"

" Matthew Cant."

It must be admitted that " Matthew Cant." pressed the siege with uncommon vigor. To starve the " Nolos " into surrender the sooner, he resolved to exact the dividends in the shape of " fruits," even when the income of the poor incumbent was sequestered.

But we turn aside from the semi-political and semi-religious contest connected with the question of vestments so often described in puritan history, to mark the course of the moral conflict entered into by men of another order. There were Christian people in London at this time w^ho had stood their ground in the midst of all the Marian troubles. When the leaders of the reformation in England were driven into exile or burnt at the stake, these humble Christian confessors continued to meet for worship. Not a few of their brethren passed through the ordeal of martyrdom. The simple notices of them to be found in the " acts and monuments," evince their spirit. The pastor, John Rough, tells us j (September 17, 1557) that he attended the burning of four martyrs at Islington " to learn the way." On the 27th of June, 1566, twenty thousand persons stood around the blazing faggots which consumed thirteen brethren at Bow. The object of their coming to that appalling scene was " to strengthen themselves in the profession of the gospel, and to exhort and to comfort those who were to die." Bentham w^ent with his .congregation to Smithfield, v on the 28th of June, 1558, to witness the burning of Holland and six of his companions. Standing before the assembled multitude, and in defiance of the prohibitory law, the intrepid pastor, in a loud voice, said : " Almighty God, for Christ's sake, help them." All the people gave the response, " Amen ! Amen ! "

The decrees of Lambeth only stimulated such men to reiterate their good confession. It is true that, to the proud and intolerant hierarchy, their movements appeared to be almost ridiculous, except for its annoyance. Bishop Grindal, speaking of them to Bullinger, says : " Some London citizens of the lowest order, together with four or five ministers, remarkable neither for judgment nor learning, have openly separated from us, and sometimes in private houses, sometimes in the fields, and occasionally even in ships, they have held their meetings and administer the sacraments. Besides this, they have ordained ministers and elders, after their own way/' It is a consolation to his Lordship of London that the sect consists " of more women than men." ^ There is a singular coincidence between the expres-

sions of the prelate and those of Celsus, the first writer against Christianity. That infidel opponent jeeringly says : " Wool workers, cobblers, leatherdressers, the most illiterate and vulgar of mankind, were zealous preachers of the gospel, and addressed themselves, particularly in the outset, to women and children."

The haUs belonging to the various city companies of London have, at different periods, afforded shelter and accommodation for persecuted Christians who desired to meet for worship. The congregation held in Plumbers' Hall which was surprised there June 16, 1567, does not seem, however, to have had the sanction of the civil authorities. The sheriffs of London broke upon them and found about one hundred persons present. Most of them were apprehended and taken to the compter. Next day Robert Hawkins, William White, Thomas Bowland, John Smith, William Nixon, James Ireland, and Richard Morecraft, were brought before Bishop Grindal, Dean Goodman, Archdeacon Watts, the Lord Mayor, and other commissioners. The Bishop charged them with absenting themselves from the parish churches, and with setting up separate assemblies for prayer, preaching, and administering the sacrament. The inquisitorial examination to which they were subjected, has often been printed, so that we have no need to reproduce it here ; but it is important to observe the names, because we shall find in them a link of connection with the church, of which original documents have very recently come to light. The appeal of the accused was to the Scripture. " We will be judged," they said, " by the word of God, which shall judge us all at the last day, and is, therefore, sufficient to judge us now." It was no part of the business of the judicial bench to enter into a scriptural argument, but to exact an unreasoning submission; failing which, they committed the prisoners to Bridewell (a jail bet^veen Fleet Street and Blackfriars Bridge). For two years they were left in bonds, finding little sympathy even with the more advanced reformers.

In the month of April, 1569, we find that twentyfour of the brethren were discharged by an order of council, namely, — Robert Hawkins, John Smith, John Ropes, James Ireland, WiUiam Nixson, Walter Hinkesman, Thomas Bowland, George Waddy, William Turner, John Nash, James Adderton, Thomas Lidford, Richard Langton, Alexander Lacy, John Leonard, Robert Tod, Roger Hawks\x^rth, Robert Sparrow, Richard King, Chi'istopher Coleman, John Benson, John Bolton, Robert Gates, and William White, with seven women, whose names are not given.

The tw^o years spent in jail only deepened the convictions of these faithful brethren ; and, on the repeated avowal of their sentiments, they were recommitted to prison. From original documents, in the State Paper Office, we learn that a voluntary church was organized under the pastoral care of Richard Fitz, of which Thomas Bowland, one of the Bridewell confessors, was chosen deacon. The precious fragments, so long concealed, and now first printed, must excite a strong desire for further discoveries in relation to this deeply interesting witnessing community.

The following brief manifesto exhibits its character:

« The True Marks of Christ's Churchy etc— The order of the privy church in London, which by the malice of Satan is falsely slandered and evil spoken of: the minds of them that by the strength and working of the Almighty, our Lord Jesus Christ, have set their hands and hearts to the pure, unmingled, and sincere worship of God, according to His blessed and glorious word in all things, only abolishing and abhorring all traditions and inventions of man whatsoever, in the same religion and service of our Lord God: knowing this always that the true and afflicted church of our Lord and Saviour Jesus Christ either hath, or else evermore continually under the cross striveth for to have :

" First and foremost, the glorious word and Evangel preached not in bondage, but freely and purely.

" Secondly, to have the sacraments ministered purely, only 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 agi-eeable to the same heavenly and Almighty word of our Lord Jesus Christ.

" Richard Fitz, Minister J^

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18 THE HIDDEN CHTJHCH.

After the death of their pastor, in prison, the members of the church, in 1571, prepared and signed a document to the following effect :

" 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 churches of England, and from the mingled and false worship therein used ; out of the which assemblies the Lord our only Saviour hath called us, and still caUeth, saying, ' Come out from among them, and separate yourselves from them, and touch no unclean thing, then I will receive you, and I vnR be your God, and ye shall be my sons and daughters, saith the Lord.' 2 Cor. vi. 17, 18. So God giveth us strength at this day. We do serve the Lord every Sabbath 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 as deserve it, by the strength and sure warrant of the Lord our God's word, as in IMatt. xviii. 15-18 ; 2 Cor. V."

" Some of the clergy," they add, " through their pomp and covetousness, have brought the gospel of our Saviour Jesus Chiist into such slander and contempt, that men do think, for the most part, that the papists do use and hold a better religion than those which call themselves Christians, ' and are not, but do lie.' Rev. iii. 9. The Holy Ghost saith : ' I beheld another beast coming up out of the earth, which had two horns like the Lamb.' So this secret and disguised Antichrist, to wit, this canon law, of which the branches and their maintainers, though not so openly, have by long imprisonment pined and then killed the Jjord's servants (as our minister, Richard Fitz, Thomas Bowland, deacon, one Partridge, and Giles Fowler), and besides them a great multitude. The very walls of the prison about this city, as the Gatehouse, Bridewell, the Counters, the King's Bench, and the Marshalsea, the White Lyon, would testify God's anger against this land for such injustice and subtle persecution. Signed — Henry Sparrowe, Jasper Woston, John Kyng, Martin Tilman, John Davy, Odye Lowne, Elizabeth Hill, Joane Mavericke, Margaret Weever, Abraham Fox, Mary Meyer, Eliz. Rumney, Anne Hall, James Anbyn, John Leonarde, George Hames, John Thomas, Jane Evance, Elizabeth Leonarde, Jane Ireland, Eliz. Clarke, Mary Race, Helen Stokes, Sara Cole, Constance Fox, Eliz. Balforth, Joane Abraham."