CHAPTER XIII.

Nonconformity in Norwich.

THE Church of Rome reigned supreme over all Europe for a thousand years, but in the 15th century, reason revolted against her authority. Lutheranism and Calvinism were the first forms of the revolt on the Continent, and they assumed the names of Presbyterianism and Puritanism in England and Scotland. Norwich, in common with Norfolk and Suffolk, eventually took up the cause of the Reformation with a zeal and vehemence which make them stand alone in the annals of history.

Norwich Nonconformists, in times of the fiercest persecution, held many prohibited meetings, which were sometimes discovered in different parts of the city. Norfolk, situated as it is in the eastern coast, was the refuge of many protestants, who fled from the Netherlands to escape from the severe persecutions of the infamous Duke of Alva. Even before this time, there were many in the county and city who objected to the new service book, or English liturgy, published by the authority of Edward VI.

The Reformation made much progress here in the reign of this young and pious king; but even then a disposition lingered to retain and enforce some of the Romanist rites and ceremonies. The excellent Bishop Hooper, who after all became a martyr, would probably have lost his life simply for refusing to wear the priestly vestments, through the rigour of Bishop Ridley (who himself afterwards suffered martyrdom) had he not at length consented to wear them at his consecration. The Baptists, the Unitarians, and all who went beyond the new state model were consigned to the flames.

Bishop Hooper was born in the year 1495, and was burnt in the reign of Queen Mary. The sixty years of his life formed the most important period of English history. When he was born, the Reformation had just begun; when he died it had struck such deep roots amongst the people, especially of Norwich and Norfolk, that neither force, nor persecution, nor argument could stop its progress. In Bishop Hooper’s time, and in his diocese of Gloucester, the ignorance of the clergy was amazing. Out of 311 of his clergy he found 168 unable to repeat the ten commandments; 31 out of the 168 could not tell in what part of the Bible the ten commandments were to be found; 40 could not tell where the Lord’s prayer was given, and 31 did not know who was the author of it. In Norfolk and Norwich the clergy were quite as ignorant of Scripture. They practised all kinds of impositions on the people who were debased by superstition, immorality, and vice. There was over all the land a darkness which might be felt. The people had no bibles nor testaments, and the prayers of the church were all in Latin, and of course the people could not understand them. There was scarcely any preaching at all, but instead thereof profane miracle plays were performed in the cathedral, and were paid for like any other dramatic performance.

In 1574, so notorious was the city for the nonconformity of many of the ministers, that when orders were given to Archbishop Parker “to punish the Puritan ministers, and put down the prophecyings, and readings, and commenting on the Scriptures, which had been introduced into the church,” the queen gave him private orders to begin with Norwich. Accordingly, in 1576, many of the Norwich ministers were suspended and treated so severely, that even the Norfolk justices presented a petition to Her Majesty, praying for lenity towards them.

Robert Brown, a clergyman of Norwich, originated the sect of the Brownists, afterwards called the Independents. He was at one time a zealous promoter of that system, but English societies existed before him, holding similar views. According to Sir Walter Raleigh, 20,000 persons at least held independent principles of ecclesiastical polity. Amongst these were many men of great learning and distinction, all of whom were commanded to quit the realm. Wherever found, they were imprisoned, with or without law, for life. Elias Thacker and John Copping suffered death at Bury St. Edmund’s. John Lewis was burnt at Norwich. Francis Kett, M.A., for holding “detestable opinions,” was also burnt alive in Norwich. William Dennys was a martyr in the same cause, at Thetford. Greenwood, Barrow, and Penry fell as martyrs of conscience. Johnson, Smith, Answorth, Canne, Robinson, and Jacob, only escaped by flight to Holland, and found liberty there to form several churches, and to compose an elaborate account of their doctrines and principles, a fact which testifies to their enlightened piety and superior learning.

In the reign of James I. no favour was shown to the Puritans, but on the contrary, severities were continued. The king amply fulfilled his threat to the Puritans at the Hampton Court conference;—“_If this be all your party has to say_, _I will make them conform or harrie them out of the land_, _or else do worse_.” By these proceedings the country was rendered almost destitute of preachers, and scandalous men undertook the care of souls in place of the zealous refugees. This King James published the “Book of Sports,” in vindication of the encouragement of various games on the sabbath day. Bishop Kennett styles it “A trap to catch tender consciences,” and a means of promoting the ease, wealth, and grandeur of the bishops. This book was, in the next reign, (Charles I.) republished by the bigotted Archbishop Laud; and it was ordered to be read in every church throughout the kingdom. The bishop of Norwich, then Bishop Wren, was very peremptory on this and other points. He is said to have driven upwards of 3000 persons to seek bread in a foreign land. The woollen trade of Norwich, which had been created by the Flemish refugees, was mostly in the hands of the Puritans, and the rigorous measures of this prelate nearly destroyed it by banishing them.

Mr. W. Bridge, M.A., was the lecturer of St. George Tombland, Norwich, up to the year 1637. He was a pious and learned man, who held other livings and performed his duties well. To him, on a certain day, came Bishop Wren’s order to read the “Book of Sports” on the next Sunday in church. He sat in dejection, with the odious volume before him, abhorring the profaneness of its contents and its daring contradiction of Scripture. He resolved not to read it. He took counsel of his brethren, and several of them together refused compliance, fled to Yarmouth, and thence with sad hearts embarked for Holland, where they spent many anxious years, hoping to be allowed to return. Laud informed King Charles I. that Bridge had left two livings and a lectureship and had fled to Holland; and the king wrote against his name this bitter sentence: “_We are well rid of him_.” It was an expression worthy of a bigoted and worldly mind. Thus it appears that the reformation was not the work of kings or bishops, or the great and learned. The history of those times is the history of persecuting power in opposition to the progress of the Gospel—an opposition the more dreadful inasmuch as it was carried on under the pretence of doing service to religion.

The Reformed Church of England acknowledged the right of private judgment in theory, but ignored it in practice. The Puritans, on the other hand, carried it out to its legitimate consequences; and Milton, their great champion, advocated absolute freedom of thought and speech as the birthright of every man. No doubt Puritanism ran into some excesses of bigotry and intolerance, but it was an intolerant age. Puritanism, however, preserved civil and religious liberty and the right of private judgment, and perpetuated that right to all sects and classes of the nation. Puritanism has been charged with the sin of schism, but the early reformers were forced into it by persecution for conscientious scruples respecting points of doctrine and discipline. William Bridge, Asty, Allen, Cromwell, and Fynch, all were thrown out of their livings by the Act of Uniformity, and became Nonconformist ministers in Norwich. Without any conference the question put to them was, “_Will you upon oath conform_?” The answer was, “We cannot.” Immediate expulsion followed. Where, then, was the sin of schism? Their sin would have been in conformity. They would have proved to the world that they were mere hirelings, like the “Vicar of Bray,” who changed his religion to please the reigning sovereign of the day. Bridge, returning with some others to his native county, founded the first Independent church at Yarmouth about 1642. A year later the church at Norwich was formed into a distinct body. They met at first in a brew-house in St. Edmund’s, afterwards in the refectory over the cloisters in the convent formerly belonging to the Black Friars.

THE INDEPENDENTS.

We shall now briefly advert to the rise of the Nonconformist religious denominations in this city, and quote a passage from a discourse by the Rev. A. Reed, delivered at the Old Meeting House, Norwich, on February 27th, 1842, on the occasion of the second centenary. He said,—

“There is no doubt that in or about 1641 many refugees returned to their homes in Norwich, Yarmouth, and other places. Those who returned to the two former localities had been united together in fellowship with the church at Rotterdam. They earnestly desired that, as they had been companions in suffering, they might not cease to form one church. The difficulty was where to fix the joint society. Norwich offered liberty and opportunity. But the proximity of Yarmouth to the sea was desirable for safety. Early in 1642 they met, probably in Norwich, to discuss the point; and agreed to send to Rotterdam for leave to gather in fellowship here. The assent reached them in the autumn, authorizing them to form a church at Norwich or other place. On November 23rd, 1642, they met to form a church. Most of the members’ names, twelve in all, we find afterwards attached to the Norwich covenant. They did not settle the question of place at this meeting. The Yarmouth church book records a resolution to fix the church at Norwich for the present. They met again for this purpose, and the brethren at Norwich, out of an earnest desire to finish the work of incorporating a church, yielded that the church meetings (i.e. ordinances and meetings for admission of members) should be for the present at Yarmouth. The church was to settle with all convenient speed where most liberty and opportunity appeared, and wherever the increase of the church was greatest; but none of them were required to remove their habitations at present. Soon after this agreement, however, the Norwich brethren find these concessions too inconvenient; they beg that the church may be settled at Norwich, and that the Yarmouth people would remove to the city. At length they consent reluctantly to part company, and a separate church is formed at Norwich. But the materials for the society already existed, and owing to these facts, the early date of 1642 appears to me to belong as much to us as to our sister society at Yarmouth.”

The records of the congregational church at Beccles contain information of much historic value to all the congregational churches in Norwich, Norfolk, and Suffolk, and from those records the following particulars are derived. On June 10th, 1644, the Church at Norwich in the Old Meeting House was regularly formed. Mr. Oxenbridge, assistant pastor at Yarmouth, and several of the Yarmouth brethren were present, when the covenant was adopted and signed afresh. On July 26th, 1647, Mr. Timothy Armitage was unanimously chosen pastor. The members were 32 in number.

After the death of Mr. Armitage, in 1655, Mr. Thomas Allen, M.A., gave up the station he held of “Preacher to the City” in January, 1656, to become pastor of the Old Meeting. During his long ministry of 17 years, the cause continued to flourish, the congregation being large. He died September 21, 1673.

On October 9th, 1675, Mr. John Cromwell was ordained pastor, and Mr. Robert Asty an assistant pastor. Mr. Asty was an ejected minister of Suffolk, an author, and a useful, devout preacher. Still the church grew, and was the centre of much good to the city and county, for many congregations were established in Norfolk and Suffolk, at Wymondham, North Walsham, Guestwick, Tunstead, Stalham, Edgefield, and other places.

Then followed, about 1685, Mr. Martin Fynch, who was an ejected clergyman of Totney, in Lincolnshire. An elaborate inscription yet remains on his tombstone, to record his worth and usefulness. He was carried to his grave on the shoulders of his deacons, amidst great lamentations of the whole church and congregation. About two or three years before his death, a handsome and spacious brick edifice was erected, which is the present Old Meeting House. In 1688, the Revolution promoted the cause of religious liberty. Many distinguished residents in the city now joined the nonconformists, and the resources of the society were increased by endowments left for the benefit of the poor, and other purposes.

Mr. John Stackhouse succeeded Mr. Fynch in 1690, and continued pastor for 17 years. Towards the close of his pastorate, the church began to suffer from its altered circumstances. It had become far too worldly for its spiritual welfare. The bonds of unity, so long preserved by Christian charity, grew weak. The members divided in reference to the choice of a co-pastor, and the dispute ran so high, that the minister and most of the congregation were actually driven out of their place of worship, and were obliged to fit up a meeting house in the ruins of the Black Friars’ convent. Mr. Stackhouse died without witnessing a reconciliation between the mutually offended parties.

Mr. Thomas Scott left the pastorate of the church of Hitchin, in Herts, and settled in Norwich in 1709. The two parties were reconciled under his ministry, and he returned to the Old Meeting House about 1717, under very favorable auspices. His son, Mr. Nichol Scott, became his assistant, and a most unhappy difference on a point of doctrine once more kindled the flame of discord. The son was dismissed in 1737, and numbers of his hearers left with him. For a time he lectured in the French Church, but finding little encouragement, he became a doctor of physic, and practised in the city. The father’s mind was so shattered by the dispute, that he became almost unfit for ministerial work. He died in 1746.

Mr. Scott was, in his latter years, assisted by Mr. Abraham Tozer, who now succeeded to the charge at Norwich. Dr. Doddridge assisted at his ordination, and Mr. Samuel Wood was chosen co-pastor with Mr. Tozer. On the removal of the latter to Exeter, Mr. Wood, afterwards Dr. Wood, held the pastoral office for twenty years. The church enjoyed, under his care, a season of prosperity and peace, and the meeting house was densely crowded. He died, November 2nd, 1767, much lamented.

Mr. Samuel Newton, who had been assistant preacher, was ordained pastor February 16th, 1768, and continued in the office fifty-six years. He gave the second list of the whole number of members, which had increased to 108. He had five assistants in succession. Mr. Hull was the last assistant, and on the death of Mr. Newton, June 29th, 1809, succeeded him in the pastoral office. The number of members increased to 112 in 1811, and to 156 in 1820. Mr. Hull officiated fourteen years, and then resigned in consequence of a disagreement with the deacons. He became a church clergyman and perpetual curate of St. Gregory’s in this city.

The Rev. Stephen Morell removed from Exeter and was chosen pastor in June 17th, 1824, and he died in October of the same year. The church next invited the services of the Rev. J. B. Innes, of Weymouth, in 1825, and being chosen pastor, he continued in the office twelve years. He died in April, 1837. He was greatly beloved by his personal friends, and his character and talents were held in general esteem.

The vacant office was next filled by the Rev. J. H. Godwin, who was ordained to it on December 6th, 1837. After fulfilling the pastoral duties for two years, he became resident tutor of Highbury College. The Rev. A. Reed was then invited to fill the office, and became pastor over a church of 190 members. He continued till 1855, and then removed to a wider sphere of labour. The Rev. John Hallett was invited in the following year, and is now the esteemed minister of the church. Mr. Hallett, in a recent contribution to the pages of the _Evangelical Magazine_ on the history of the Old Meeting House, says:—

“The Rev. A. Reed, B.A., now of St. Leonard’s, was Mr. Godwin’s successor till 1855. Under his superintendence, bicentenary services, commemorating the foundation of the church, were held, which, judging from published and oral reports, must have been of a stirring and deeply interesting character. Spacious school-rooms were erected, and large day-schools established. Many still live in our midst who gratefully attest the faithfulness and success of Mr. Reed’s pastorate.

“In April, 1856, the writer was, he believes, divinely led to occupy the vacant post. For obvious reasons, the history of the last twelve years must remain untold. It may, however, be stated that the present pastor, like his predecessor, has had the privilege of celebrating a bicentenary. For reasons before assigned, it will probably be conceded that nowhere was it more proper that a bicentenary commemoration of the ejectment of 1662 should be held than in this Old Meeting House, and that a more fitting way of commemorating it could not be devised than that of enfranchising the building in which some of them laboured, and the ‘yard’ in which they sleep. This was accordingly done. The premises, which were leasehold, and the lease of which was nearly expired, were purchased and repaired at a large outlay, and then put in trust for the denomination. ‘Thus, for nearly two centuries, has the Lord preserved to Himself a worshipping people in this place. Thousands have found this ancient sanctuary the very ‘House of God,’ and, literally, ‘the gate of Heaven,’ and are now enjoying the full glory they anticipated here. And,’ adds my predecessor, with a thankfulness and faith in which I fully share, ‘still the waters flow strong and deep, and the banks are green with promise, and through future ages the brook shall not be dried up, but with purer, wider, stronger, and more fertilizing current, shall form one of those millennial streams wherewith the whole earth shall be watered as a fruitful garden of the Lord.’”

THE BAPTISTS.

Mr. Martin Hood Wilkin, in his life of Joseph Kinghorn, gives the following account of the origin of the Baptist denomination. A General (Arminian) Baptist Church was formed in Norwich in 1686 by the learned and zealous Thomas Grantham. They purchased a part of the White Friars’ Priory in St. James’s, on the site of which they built the Meeting House now known as the Priory Yard Chapel. From this Church several members separated at a very early period and formed the Particular (Calvinistic) Baptist Church, over which Mr. Kinghorn afterwards presided. Of its history he has left a somewhat elaborate sketch in the notes of the last sermon he preached in the Meeting House, in St. Mary’s, before it was taken down in 1811. He says,

“Of the origin of this Church I find no record. The first date in our old Church book is 1691. In 1693, we find an account of admonition given to a brother who had, ‘for several years past,’ withdrawn himself from the Communion of the Church. * * * I find a statement of the sentiments of the Church in that time, entitled, ‘The several articles of our faith, in which with one accord we agree.’ Of the state of the Church I can say but little. A list of 55 members follows, which appears to have been the number at that time. Of their minister I can say still less, except that the second and third articles in the book are drawn up with that precision which marks the junction of talent and education, especially at a time when few had any claim to the advantages of a classical education. One of these is signed ‘Edward Williams, pastor.’ * * * * At this time our ancestors met for the worship of God in the ‘Granary,’ in St. Michael’s Coslany. Their baptisms were performed in the river. At one period, a friend had premises convenient, and in the memory of some now alive, they were used for that purpose; but such is the effect of habit, that the prejudice in favour of a mode so primitive continued some time after better conveniences were obtained. From this period nothing of importance is to be discovered till 1745. Then the premises which stood on this spot were purchased and the Meeting (house) was erected, which was nearly two-thirds the size of the present building. When it was finished I do not find, but from a private record I am informed, that Mr. Lindoe, who for many years was an honourable and valued deacon, was the first person baptised in this house, and this was on March 15th, 1746. From this period, for some time, the Church seems to have worn a flourishing appearance on the whole. They had a minister, Mr. John Stearne, who was evidently a superior man. He died in July, 1755. Rev. George Simson, M.A., from Cambridge, accepted a call from Mr. Stearne’s Church, went to Norwich, in 1758, continued there two or three years, and then removed to Warwick, where he had formerly been pastor, and where, weighed down by age and infirmities, he died suddenly in 1763. After this period there was an evident decline for some years, though to what extent I am not able to say. Afterwards there was an appearance of prosperity. In 1766 I find a list of members again, amounting to 59, the largest number hitherto met with, but alas! after that period, there was much to be lamented. There was the evil conduct of some, and a spirit of division in others, which all tended to mischief. * * * * But we are now approaching a period within the remembrance of many of you, in which it will be useless to attempt to trace the history of events which you know. Suffice it then, to say that causes already mentioned brought the Church and congregation down to a very low ebb, when Mr. David, whose name I have heard so many of you repeat with esteem and affection, first came here. On his ordination, the list of members that appeared in the Church book, and which included all the members as they stood at that time, was only 31; and now events took a turn. The short period of his life was distinguished by its utility. The Meeting House became too small for the congregation, and in 1783, it was enlarged to its present size.”

Such is Mr. Kinghorn’s account (condensed) of the early Baptist Churches. After a visit to the North, he returned to Norwich in July, 1789, and then commenced the long career of his ministry at St. Mary’s Chapel, though the invitation to the pastoral office was not received till some months afterwards. He rigidly adhered to what is called “strict communion” in his Church, admitting only those who had been immersed to the Lord’s supper; and on this point he maintained a long controversy with Mr. Robert Hall, of Bristol, who advocated “free communion” with all believers in a Work published in 1815. The Rev. J. Kinghorn was much esteemed by his numerous friends, including Mrs. Opie, J. J. Gurney, Esq., Rev. J. Alexander, Bishop Bathurst, Mr. W. Wilkin, Mr. W. Taylor, and others, of Norwich, and many more men of learning all over the country. He took rank among the Nonconformists with Mr. R. Hall of Bristol, Mr. Foster, the author of _Essays on Decision of Character_, Mr. Innes, and Mr. James A. Haldane, of Edinburgh.

The following TRIBUTARY LINES are by MRS. OPIE, on hearing it said that J. Kinghorn “was fit to die.”

“Hail! words of truth, that Christian comfort give! But then the ‘fit to die,’ how fit to live! To live a bright example to mankind, ‘Feet to the lame and eyesight to the blind!’ To lift the lamp, the word of God, on high; To point to Calvary’s mount the sinner’s eye; To tread the path the first Apostles trod, And earn that precious name, ‘a man of God.’ He lived whom Christian hearts deplore, And hence the grief—he lives for us no more. But faith exulting joins the general cry, He, fit to live, was greatly fit to die!”

Mr. Kinghorn was succeeded by the Rev. W. Brock, who was the esteemed pastor for many years, and is now the minister of Bloomsbury Chapel, London. He was followed by the present minister, the Rev. G. Gould.

* * * * *

The Calvinistic Methodists in Norwich seem to have been originated by Mr. James Wheatley, who came to the city about 1750, and preached at first in the open-air, on Tombland and the Castle Hill. Great excitement was produced, and a temporary building was soon erected, and called the Tabernacle. The site has been changed, but the name is still retained. The present Tabernacle was built in 1784.

The Wesleyan Methodists first appeared in Norwich in 1754, when the Revs. John and Charles Wesley visited the city, and the Rev. J. Wesley preached here for some time, and on leaving, appointed Mr. T. Oliver in his room. One of his successors was the Rev. R. Robinson, afterwards at Cambridge, who also preached for some time at the Tabernacle; and another was Dr. Adam Clarke, the learned Commentator, who was appointed in 1783, but left in 1785. Their first chapel was built in 1769, in Cherry Lane.