Memorials of the Independent Churches in Northamptonshire.

by Thomas Coleman.

INTRODUCTION.

In presenting some historical Memorials of the Independent Churches in the County of Northampton, it may be proper to take a glance at "the rise and progress" of Nonconformity from the early days of the Reformation.

When the Pope's supremacy was denied and some change in the Church was sanctioned by Henry the Eighth, there were a number of Protestants in England who desired the reformation from Popery to be carried further than was agreeable to the reigning monarch and those that had the ascendancy in his counsels. The reformers acknowledged "that corruptions had been a thousand years introducing, which could not be all discovered and thrown out at once"; and yet the ruling powers sought by "Acts of Uniformity" to put a stop to all further improvement.

In the days of Queen Elizabeth, when the Protestant exiles returned who had been driven to the Continent by the persecutions in the reign of Mary, there was a considerable increase in the number of ministers who were dissatisfied with the reformation of the Anglican Church. When the Act had pa.s.sed, in the year 1559, ent.i.tled "An Act for the Uniformity of Common Prayer and Service in the Church, and Administration of the Sacraments," there were many ministers connected with the Church who could never submit to its requirements. They were men who pleaded for a _purer_ mode of worship and discipline than the authorities would allow; and hence they were called _Puritans_. They refused to wear the vestments, to read the whole of the liturgical service, and to comply with many of the ceremonial observances required; they regarded them as relics of Popery, contrary to the simplicity of the Gospel of Christ, and opposed to the purity of his Church.

They suffered much during the reigns of Elizabeth and the first two English Sovereigns of the Stuart line. "The Star Chamber" and "the High Commission Court" were established, before which they were summoned, and where they were required to answer questions proposed, that would have made them their own accusers. If they refused to answer, they were punished for contumacy; if they complied, they were punished for Nonconformity.

To promote the reformation in the Church which they desired, the Puritan ministers formed a.s.sociations, inst.i.tuted cla.s.ses, held meetings, and appointed lectures, which they preached alternately at their different Churches.

The County of Northampton was distinguished as one of the strongholds of Puritanism. There were a considerable number of Puritan divines in the Churches in this County: here, the meetings of their a.s.sociations were frequently held; and here, in several of the towns, their lectures were delivered; and though they had to suffer much, yet they had some n.o.ble friends in the County, who endeavoured to hold over them the shield of their protection. These were the men who, by their principles, their preaching, and their writings, were the means of promoting evangelical truth and piety in the country; and they were the men who preserved the liberties of Englishmen, when they were in danger of being trampled in the dust. While Hume, the historian, treats their principles as frivolous and their conduct as ridiculous, he bestows upon them this high eulogium: "So absolute was the authority of the Crown, that the precious spark of liberty had been kindled and was preserved by the Puritans alone; and it was to this sect that the English owe the whole freedom of their const.i.tution."

At the commencement of the reign of James I., when Bancroft was Archbishop of Canterbury, the clergy were commanded to renew their subscription to the requirements of the Church. More than seven hundred of them refused; and in that number there were fifty-seven non-subscribing ministers in Northamptonshire.

At a meeting of their a.s.sociation, held in Northampton, the ministers signed the following confession: "That they believed the word of G.o.d contained in the Old and New Testaments to be the perfect rule of faith and manners; and that it ought to be read and known by all people; and that the authority of it exceeds all authority, not of the Pope only, but of the Church also, and of councils, fathers, men, and angels."

The liberty enjoyed in the days of the Commonwealth many of them improved to the n.o.blest purposes--prizing the advantages they possessed, even where they did not approve of the ruling powers.

At the restoration of the second Charles they hoped, from the fair promises made by the King, that some changes would have been made in their favour, so that they might have ministered in the Church without being required to violate the dictates of conscience; but the enemies of further reformation gained the ascendancy, and strove to drive from the Church the Puritan divines: they succeeded in pa.s.sing "the Act of Uniformity" of 1662, which made the terms of conformity so strait that more than two thousand ministers were ejected by it, choosing rather to resign their livings and all their worldly prospects, and to cast themselves on the care of Providence, than submit to what was required; for this Act demanded their "unfeigned a.s.sent and consent to all and everything contained in the Book of Common Prayer." It came into operation August 24th, 1662, on Bartholomew-day--the day when the ma.s.sacre of the Protestants in France took place ninety years before, hence called by some "Black Bartholomew." It is stated, that this day was chosen for this Act to take effect because the Nonconforming ministers would then be deprived of their year's income, which would be due shortly after.

The great Mr. Locke styles the ministers who refused to conform, "learned, pious, orthodox divines."

It has been, we think, justly observed, "that ecclesiastical history furnishes no such instance as this of a n.o.ble army of confessors at one time--it is an honour peculiar to the English Dissenters. Never has the world seen such a sacrifice to principle."

From this time the name of _Puritan_ was exchanged for that of _Nonconformist_.

These were the men that laid the foundation of a large number of the Dissenting Churches which remain to this day. In the County of Northampton there were sixty ministers who were ejected by this Act.

Fourteen of this number afterwards conformed; but of one of them it is remarked, "that he never went up the pulpit stairs with comfort after he had conformed--that he was at last but half a Conformist, for which he was frequently cited into the Spiritual Court: he freely suffered his children to go and hear the ejected ministers, and always maintained a brotherly affection towards them."

They were exposed to great trials, and suffered much persecution, after their ejectment. To prevent them from preaching, "The Conventicle Act"

was pa.s.sed, forbidding more than five adult persons to meet together for worship different from the forms of the Church of England, on pain of very severe penalties. After this came "The Five Mile Act," which forbade them to reside within five miles of any corporate town where they had formerly preached, or from keeping school, or taking boarders, under a penalty of forty pounds. Thus many were driven from their families and their homes; and many were heavily fined and repeatedly imprisoned. It was in the midst of sufferings of this nature that several of the Churches were formed, the Memorials of which are here presented.

When the glorious revolution by William the Third was effected, a very pleasing change in their circ.u.mstances took place. "The Act of Toleration" that then pa.s.sed was viewed by them as a great blessing.

Advancing knowledge on the principles of religious liberty may have led us to see that such an Act falls far short of that complete state of freedom to which we should aspire; yet there was abundant reason for our forefathers highly to value the liberty it gave them, and they blessed the memory of him by whom it was obtained. After the pa.s.sing of this Act, the term _Nonconformist_ was exchanged for that of _Dissenter_, as applied to those who availed themselves of the advantages it gave. This is the name they now bear, and which they will probably continue to bear until the time when our civil rulers shall cease to raise one denomination of Christians above another, or to legislate for the Church of Christ.

A hundred and twenty years ago, Doddridge entered upon his work as pastor and tutor at Northampton. These offices he filled during twenty years; and he evidently obtained, by his spirit, his preaching, his writings, and his labours as a tutor, great influence in the Churches in the County, which continued to be felt many years after his death. A minister who was ordained over one of these Churches forty years ago observes, "It always appeared to me a pleasing fact, as indicating the hold that Doddridge had obtained on the hearts of the Northamptonshire Nonconformists, that his hymns were almost everywhere in use in conjunction with Watts, and in all the old books used in my day the two were bound up together."

The following character of the Independent Churches in this County is given by Job Orton, from the knowledge he obtained of them while resident at Northampton, first as student, afterwards as a.s.sistant, with Doddridge, leaving him in the year 1742. Writing to a young minister, he observes--"I am sorry you have met with such poor encouragement, and especially with any ill treatment, from the people in Northamptonshire.

I know them well: some of them are narrow and bigoted, but in general they are serious exemplary Christians, and the bulk of them are not disposed to use a minister ill who is not imprudent, and doth not directly oppose their favourite notions, which is the only way to make people hold them the faster. They are not disposed to censure a person who preaches in a serious and experimental manner, and in an evangelical strain, though he does not use many of their favourite phrases, but will bear almost anything from the pulpit where the main thing is not wanting."

The idea of the present Work originated in a conversation with the author of the Centenary Memorial of Doddridge, at the Autumnal Meetings of the Congregational Union, held at Northampton, 1851. If the Writer could have prevailed on highly esteemed brethren in the County to have undertaken the work, he would gladly have done so; but the impression which he had of its desirableness and adaptation for usefulness produced a conviction that the attempt should be made. He has done what he could. The loss of early records in some cases, and the entire neglect to form them in others, has rendered the accounts of some of the Churches very defective; but in some cases the origin and history of the Churches can be correctly traced.

Materials have been collected from all the sources that supplied any, to which the Writer could have access. His hope is, that the work will tend to serve the cause of evangelical truth and piety, that it will ill.u.s.trate the nature and importance of Christian Churches formed and sustained on the voluntary principle, and that it may aid in some degree to extend their influence and increase their efficiency. He commends it to the candid attention of the reader, and to the blessing of the Great Head of the Church.

Ashley, December 14th, 1852.

N. B. The Memorials commence with the Churches in Northampton, and the other Churches in the County are placed in chronological order, according to the date of their formation, so far as that could be ascertained.

CHAPTER I.

MEMORIALS OF THE INDEPENDENT CHURCHES IN NORTHAMPTON.

SECTION 1.--INTRODUCTORY STATEMENT.

Northampton has been distinguished in the history of this country by the struggles there maintained for the liberties of Englishmen; nor has it been unknown in the efforts that have been made to secure the liberty of Christian worship and the purity of divine inst.i.tutions.

Soon after that "morning star of the Reformation," John Wickliffe, appeared, about the year 1369, his doctrines were introduced into Northampton, and met with much favour in the town. Notwithstanding the earnest opposition of the clergy, they were cherished by several persons of rank, the Mayor himself being tainted with the heresy. A formal complaint was made to the King in council by one Richard Stannisworth, a woolstapler, that the chief magistrate, John Fox, harboured in his house James Collyn, a fierce maintainer of Lollardy (as the sentiments of Wickliffe were called), in Northampton, and that they encouraged the preaching of the Lollards, contrary to the prohibition of the Bishop of Lincoln. Thus it appears that there were numbers at that time in Northampton ready to welcome the days of reformation from the corruptions of Popery.

When the Reformation was introduced, and sanctioned by the rulers of England, amongst those who sought a greater degree of purity in the worship of G.o.d than the sovereign would allow, and who could not conform to the relics of Romanism that were retained, were several devoted men who laboured and suffered in Northampton.

Francis Merbury was a minister at Northampton during this period, when the Puritans struggled to obtain a change in the existing state of things. He was brought into many troubles for Nonconformity, being several times cast into prison. On Nov. 5th, 1578, he was convened before the High Commission, where he underwent a severe examination, and was sent a prisoner to the Marshalsea.

Edward Snape, after being educated in the University of Cambridge, became minister of Saint Peter's Church, Northampton. He was a decided Nonconformist, a laborious preacher, and a zealous advocate for a pure reformation of the Church. It is stated that when the parishioners of St. Peter's understood that he did not account himself a full minister until he should be chosen by some particular congregation, they immediately chose him to be their minister. In 1590 he was brought into trouble on account of the a.s.sociations held in Northamptonshire and Warwickshire. He was a zealous and active member of these a.s.semblies, for which he was summoned before the High Commission. He moved the Mayor of Northampton to unite with other towns in presenting a supplication to the Queen, humbly beseeching her Majesty to hear their cries, and grant them a more pure ecclesiastical discipline.

The following anecdote is related of this persecuted servant of G.o.d: "He was cast into prison by the bishops for his Nonconformity; and all his money being expended by his long confinement, he met with much unkind usage from the gaoler. The good man being one day on his knees in fervent prayer to G.o.d, and the window of his chamber being open, he observed something thrown into the room; but he resolved to finish his prayer before he examined what it was. When he rose from his knees, he found to his great surprise that it was a purse full of gold. By this unexpected supply he was more comfortable in his situation, and enabled to make his keeper more humane ever after. "The Lord heareth the young ravens that cry; how much more," it is observed, in connexion with this, "will he hear his afflicted people?"

Humphrey Fenn was several years minister at Northampton--a most learned and venerable divine, whose ministry was rendered very successful: yet he underwent many troubles for Nonconformity. While at Northampton he experienced the cruel oppression of the times--was apprehended and committed to close prison, where he remained a long time. During his confinement the inhabitants of Northampton presented a supplication to Queen Elizabeth, humbly and earnestly desiring her Majesty to grant his release, and his restoration to his beloved ministry. In this supplication they affirmed, upon their dutiful allegiance, that during his abode in that place he had lived a honest and a peaceable life; and they gave a high character of his diligence in preaching, his obedience to G.o.d, and to those in authority. It does not appear whether this application was at all successful. Mr. Fenn, with some others, presented a long letter to the Queen in vindication of their own innocency; but we have not discovered how long they remained in prison after that period.

John Penry, a very distinguished Puritan, after leaving the University, was settled for some time at Northampton. He was brought before the High Commissioners for Nonconformity, and after examination, cast into prison. After a month's confinement, he was discharged; but when he had obtained his release, they sent their pursuivants to apprehend him, and again commit him to prison. Walton, one of them, went immediately to Northampton, and upon entering Mr. Penry's house ransacked his study, and took away all the books and papers which he thought proper; but Mr.

Penry was not to be found. Upon the publication of 'Martin Mar-Prelate,'

he was again apprehended.

He became at length a member of a Church of Brownists, meeting about London, sometimes in the fields and woods, in the dead of the night, to avoid the fury of the prelates. During his imprisonment he wrote a most pious, affectionate, and encouraging letter to Mr. F. Johnson, the pastor, and the rest of the brethren. It is addressed "to the distressed and faithful congregation of Christ in London, and all the members thereof, whether in bonds or at liberty;" and he concludes by subscribing himself, "their loving brother in the patience and sufferings of the Gospel, John Penry, a witness of Christ in this life, and a partaker of the glory that shall be revealed." He at length lost his life for the cause to which he was devoted, for he was executed May 29th, 1593.

Arthur Wake was another of these worthies, who had some connexion with Northampton. He was a son of John Wake, Esq., descended from an ancient and honourable family. He became a most popular and useful preacher. In 1565 he was presented to the living of Great Billing, in Northamptonshire. He was very much persecuted for his Nonconformity, and at length deprived of his living. In the year 1593 he was residing at Northampton, and engaged as minister of Saint John's Hospital in this town. It is stated that "he was a divine of good learning, great piety, and a zealous, laborious, and useful preacher."

By the rigorous proceedings of the ruling prelates the Church was deprived of many of its brightest ornaments, and nearly all its faithful pastors were ejected, especially in Northamptonshire. In the vicinity of Northampton there was William Fleshurne, or Fletcher, B.D., rector of Abington, in 1588. Of him it is recorded, that in 1590 he was one of the Puritan ministers who a.s.sociated in general synods and particular cla.s.ses at Northampton, Fawsley, and other places, to promote the new discipline in opposition to the Established Church. He obtained the vicarage of Moulton in 1607, and held it till his death; but appears to have resided at Abington, where he was buried the 3rd of May, 1627.

Dr. John Preston was born at Heyford, in Northamptonshire, in the parish of Bugbrook, 1578. He became a very popular preacher, but met with considerable opposition on account of his Puritan principles. He had a strong const.i.tution, which he wore out in the study and in the pulpit.

Being desirous of dying in his native county and among his old friends, he retired into Northamptonshire, where he departed this life in a most pious and devout manner in the 41st year of his age, and was buried in Fawsley Church, old Mr. Dod, minister of the place, preaching his funeral sermon to a numerous auditory. His practical works and sermons were printed by his own order after his decease.

William Prandlove was a respectable Puritan minister, who about the year 1562 became vicar of Fawsley, in Northamptonshire, and in 1577 he became rector of Lamport, in the same county. He united with his brethren in their private a.s.sociations, and took an active part in promoting the desired ecclesiastical discipline, for which, in the year 1590, he was apprehended and cast into prison, where he remained a long time. He was after carried before the High Commission and the Star Chamber, where he underwent the severe scrutiny of his ecclesiastical inquisitors.

In connexion with these statements relating to Puritan ministers who maintained and suffered for their principles in the county town of Northamptonshire and its immediate vicinity, it may not be considered unsuitable to state that a Sir Richard Knightley, at Fawsley in this county, who received the honour of knighthood from the Earl of Leicester, at Fotheringay, in the 8th of Elizabeth, 1566, was one of the earliest and most zealous patrons of the Puritans, or opposers of the new Act for the Uniformity of Worship, who a.s.sumed the importance of an organized party in 1568. Their publications, princ.i.p.ally from the pen of John Ap-Henry, better known by the a.s.sumed name of Martin Mar-Prelate, were industriously though secretly disseminated by means of a travelling printing press, conducted by one Walgrave. To elude detection, the scene of its operations was frequently changed. It was first set up at Mousley, in Surrey, from whence it was removed to Fawsley, and worked in a private upper room, approached only by a winding staircase. Its next stage was to Norton, another of Sir Richard's seats. It was subsequently conveyed to Coventry, Woolston, in Warwickshire, and finally to Manchester, where it was seized by the Earl of Derby. For these clandestine proceedings Sir Richard and his a.s.sociates were summoned before the Court of Star Chamber, and heavily fined; but Archbishop Whitgift, though one of the most prominent objects of their attack, with a truly Christian spirit obtained by his intercession a remission of their sentence. In the succeeding reign, Sir Richard ventured, with Sir Edward Montague, Sir Francis Hastings, and 60 or 80 other gentlemen, to pet.i.tion the King on behalf of the Puritan clergy of this county; but they were severely rebuked in the Star Chamber and at the Council Table for their presumption, and Sir Richard was dismissed both from the lieutenancy and the commission of the peace.

There is another name that is connected with Fawsley and the county of Northampton, to which we should like to devote a single page--the name of John Dod, A.M., generally styled "the Decalogist," from his celebrated exposition of the Ten Commandments. He resided several years at Fawsley, under the patronage of the Knightley family. This learned Puritan divine was the youngest son of John Dod, Esq., of Shacklach, in Cheshire, where he was born in 1555. He was educated at Jesus College, Cambridge. He was successively minister of Hanwell, in Oxfordshire, Fenny Drayton, in Leicestershire, Canons Ashby and Fawsley in this county. In a work published in 1635, ent.i.tled 'A Plain and Familiar Exposition of the Lord's Prayer,' there is a dedication to his much honoured, loving friend, Mr. Richard Knightley; where he states, "I dedicate this book unto you, that as the Lord is my witness that I pray daily for you by name (and so, by his a.s.sistance, I purpose to do while I live), so I must leave some testimony behind me to men after my death (which I continually wait for) of my unfeigned and hearty thankfulness for all your favours and goodness to me and mine." He survived ten years after this, and died at the very advanced age of 90 years--was buried at Fawsley, 19th of August, 1645. He published a number of different works; but his sayings acquired great provincial celebrity, and have been printed in various forms. Fuller characterizes him as "by nature a witty, by industry a learned, by grace a G.o.dly, divine." His life was written by Samuel Clarke.