Where Nonconformists lived next door to each other, the walls were often broken open, and secret passages were made from dwelling to dwelling. No psalm was sung; and many contrivances were used to prevent the voice of the preacher, in his moments of fervour, from being heard beyond the walls. Yet, with all this care, it was often found impossible to elude the vigilance of informers. In the suburbs of London, especially, the law was enforced with the utmost rigour. Several opulent gentlemen were accused of holding conventicles. Their houses were strictly searched, and distresses were levied to the amount of many thousands of pounds. The fiercer and bolder sectaries, thus driven from the shelter of roofs, met in the open air, and determined to repel force by force. A Middlesex justice who had learned that a nightly prayer meeting was held in a gravel pit about two miles from London, took with him a strong body of constables, broke in upon the assembly, and seized the preacher.
But the congregation, which consisted of about two hundred men, soon rescued their pastor. and put the magistrate and his officers to flight.472 This, however, was no ordinary occurrence.
In general the Puritan spirit seemed to be more effectually cowed at this conjuncture than at any moment before or since. The Tory pamphleteers boasted that not one fanatic dared to move tongue or pen in defence of his religious opinions. Dissenting ministers, however blameless in life, however eminent for learning and abilities, could not venture to walk the streets for fear of outrages, which were not only not repressed, but encouraged, by those whose duty it was to preserve the peace. Some divines of great fame were in prison. Among these was Richard Baxter.
Others, who had, during a quarter of a century, borne up against oppression, now lost heart, and quitted the kingdom. Among these was John Howe. Great numbers of persons who had been accustomed to frequent conventicles repaired to the parish churches. It was remarked that the schismatics who had been terrified into this show of conformity might easily be distinguished by the difficulty which they had in finding out the collect, and by the awkward manner in which they bowed at the name of Jesus.473Through many years the autumn of 1685 was remembered by the Nonconformists as a time of misery and terror. Yet in that autumn might be discerned the first faint indications of a great turn of fortune; and before eighteen months had elapsed, the intolerant King and the intolerant Church were eagerly bidding against each other for the support of the party which both had so deeply injured.
END OF VOL. I.
1 In this, and in the next chapter, I have very seldom thought it necessary to cite authorities: for, in these chapters, I have not detailed events minutely, or used recondite materials; and the facts which I mention are for the most part such that a person tolerably well read in English history, if not already apprised of them, will at least know where to look for evidence of them. In the subsequent chapters I shall carefully indicate the sources of my information.
2 This is excellently put by Mr. Hallam in the first chapter of his Constitutional History.
3 See a very curious paper which Strype believed to be in Gardiner's handwriting. Ecclesiastical Memorials, Book 1., Chap. xvii.
4 These are Cranmer's own words. See the Appendix to Burnet's History of the Reformation, Part 1. Book III. No. 21. Question 9.
5 The Puritan historian, Neal, after censuring the cruelty with which she treated the sect to which he belonged, concludes thus: "However, notwithstanding all these blemishes, Queen Elizabeth stands upon record as a wise and politic princess, for delivering her kingdom from the difficulties in which it was involved at her accession,. for preserving the Protestant reformation against the potent attempts of the Pope, the Emperor, and King of Spain abroad, and the Queen of Scots and her Popish subjects at home.... She was the glory of the age in which she lived, and will be the admiration of posterity."--History of the Puritans, Part I. Chap. viii.
6 On this subject, Bishop Cooper's language is remarkably clear and strong. He maintains, in his Answer to Martin Marprelate, printed in 1589, that no form of church government is divinely ordained; that Protestant communities, in establishing different forms, have only made a legitimate use of their Christian liberty; and that episcopacy is peculiarly suited to England, because the English constitution is monarchical." All those Churches," says the Bishop, "in which the Gospell, in these daies, after great darknesse, was first renewed, and the learned men whom God sent to instruct them, I doubt not but have been directed by the Spirite of God to retaine this liberty, that, in external government and other outward orders; they might choose such as they thought in wisedome and godlinesse to be most convenient for the state of their countrey and disposition of their people. Why then should this liberty that other countreys have used under anie colour be wrested from us? I think it therefore great presumption and boldnesse that some of our nation, and those, whatever they may think of themselves, not of the greatest wisedome and skill, should take upon them to controlle the whole realme, and to binde both prince and people in respect of conscience to alter the present state, and tie themselves to a certain platforme devised by some of our neighbours. which, in the judgment of many wise and godly persons, is most unfit for the state of a Kingdome."7 Strype's Life of Grindal, Appendix to Book II. No. xvii.
8 Canon 55, of 1603.
9 Joseph Hall, then dean of Worcester, and afterwards bishop of Norwich, was one of the commissioners. In his life of himself, he says: "My unworthiness was named for one of the assistants of that honourable, grave, and reverend meeting." To high churchmen this humility will seem not a little out of place.
