The Last Summer (2/3)

THOUGH many of the Puritan ministers were far removed from the intrigues and disputations going on in London, they were never­theless deeply concerned in their outcome and throughout the land they waited for word from the capital. For many months before the Act of Uniformity was published rumours were circulating, and even amidst the peaceful beauties of far-off Flintshire we can hear their echoes in the diaries of Philip Henry. “Great expectations,” he writes in July 1661, “about a severe Act about imposing the Common prayer and Ceremonies passed both houses of Parliament but not signed by the King.” Again, “News from London of speedy severity intended against the Nonconformists. The Lord can yet, if he will, break the snare. If not, welcome the will of God.”

Although news of an Act of Uniformity had thus been heard of well in advance, it was not, as has already been said, until May 1662 that its terms were made known. Three months only were given the Puritans for deliberation and that in spite of the fact that the revised Prayer Book to which they must give unfeigned assent was not to be ready for publication till August 6–only three weeks before St. Bartholomew’s Day. In an age in which books had to be despatched and circulated in a manner far different from what we are accustomed to today, this meant that in certain parts of the country such as Lancashire, ministers could not obtain copies before August 22, and in some cases not even then. We hear of one ejected minister who was subsequently to complain that he was silenced for not declaring his consent to a Book which he never saw or could see.

The shortness of the interval allowed to the Puritans before the Act was enforced also hindered the assembling of any national Conference to formulate a joint decision. It is true, of course, that much correspondence circulated in these three months of trial and anxiety, and those who could do so met together for mutual con­sultation, but, in general, it was in the quietness of their own homes that they arrived by prayer and thought at the individual decisions they were to make. The diary of Oliver Heywood, the faithful minister of Coley in Yorkshire, gives us a glimpse of what was being felt within men’s hearts all over the land. After noting the threats he had already received from ecclesiastical authorities, Heywood goes on to encourage himself in the thought that he was not alone in these trials: “Hitherto God hath helped: and now I am but in the same predicament with the rest of my brethren in the ministry since the passing of this fatal act of uniformity, which we are waiting for the execution of, which commenceth from the 24th of August, which if not prevented will strike dead most of the godly ministers in England.” Heywood was in no doubt whether or not he should comply with the Act: “the conditions are too hard to be accepted. Woe be to us, if we preach not the gospel! but a double woe to us, if we enervate the gospel by legal ceremonies …. Our work is dear to us; but God is dearer, and we must not do the least evil to obtain the greatest good. There are worldly advantages enough to sway us to conformity, if conscience did not answer all the pleas of flesh and blood. The bargain will be too hard to provide a livelihood by making shipwreck of faith and a good conscience. God can advance his work without our sinful shifts, and rear up monuments to his glory without our complying pre­varications: suffering may benefit the gospel as much as service, when God calls to it.” ....

For more see here

Speaking on 1662 in London

It was great to speaking at a conference on the Great Ejection recently. Sold a few books too. Thanks Tom, Adam and co.

Ejection a death

From 1657 Philip Henry regularly kept a diary and would annually make an interesting note on the return of his birthday. He was born on St Bartholomew's Day, 1631. In 1663 he wrote of it as “being the day of the year on which I was born … and also the day of the year on which by law I died, as did also near two thousand faithful ministers of Jesus Christ”.

Raymond Brown (p 10) points out that phrases such as "as though the person ... so offending or neglecting were dead" occur five times in the Act of Uniformity. He quotes Henry and adds in a footnote that in farewell sermons Thomas Watson says that he and his colleagues would "be laid down shortly as if we were naturally dead" and speaks of leaving legacies. Daniel Bull spoke of "dying in this congregation".

Note also how Calamy summarises the moving sermon by Edward Hancock of Bristol on 2 Corinthians 13:11 beginning, " At this time I am called to a work, which possibly may be unpleasing to many, even as to myself; that is, to die a civil death, whilst I am naturally alive."

Devonian nonconformist and Huguenot biographer John Quick, who, until imprisoned, carried on preaching in Brixton after his ejection spoke of ‘that unrighteous Act, which slew in one day two thousand able and faithful ministers of the gospel’.

Coleman Interposition 2

Comfort under a First Imprisonment

October, 1663, Mr Henry, Mr Steele, and some other of their friends, were taken up and brought prisoners to Hanmer, under pretence of some plot said to be on foot against the Government, and there they were kept under confinement some days, on which Mr Henry writes, "It is sweet being in any condition with a clear conscience. The sting of death is sin, and so of imprisonment also. It is the first time I was ever a prisoner, but, perhaps, may not be the last. We felt no hardship, but we know not what we may."

They were, after some days, examined by the deputy-lieutenant, charged with they knew not what, and so dismissed, finding verbal security to be forthcoming whenever they should be called for. Mr Henry returned to his house with thanksgiving to God, and a hearty prayer for his enemies, that God would forgive them.

The very next day after they were released, a great man in the country, at whose instigation they were brought into that trouble, died, as was said, of a drunken surfeit; "so that a man shall say, verily, there is a God that judgeth in the earth."

Coleman Interposition 1

"There is a God that judgeth in the earth," and that ruleth over the affairs of men. The providential government of God, extending to the minutest concerns, and having a special regard to the interests of his servants, was a truth firmly believed and realized by the body of Nonconformist ministers. It was under a full conviction of this truth that they cast themselves on the care of God; and they trusted that he would superintend all their concerns.

They knew that in his consummate but inscrutable wisdom he did frequently call his servants to pass through scenes of self-denial, painful trial, and suffering in the path of duty. Yet they believed that he often interposed on their behalf; that he did impart special consolation in seasons of greatest trial; and that such a sacred, sanctifying influence was bestowed as made great good to arise out of seeming evil. He would "cause the wrath of man to praise him, and the remainder he would restrain."

In accordance with these views, we find a number of remarkable, well-authenticated facts, in the history of the two thousand confessors, which indicate divine interpositions in their favour, deliverances granted, supplies communicated, support and consolation afforded. There were scenes of darkness which the light of eternity only can dispel, yet there were others irradiated with a light from above, while the sufferers remained on earth.

We select a few instances of this nature, and bring them together in this part of our work, in order to render them more full and impressive than when they are found scattered in different places.

In the memoirs of the life of the eminent Philip Henry we are informed that there were many worthy, able ministers, in the part of the country where he resided, turned out both from work and subsistence, that had not such comfortable support for the life that now is as Mr. Henry himself had, for whom he was most affectionately concerned, and to whom he showed kindness. There were computed, within a few miles around him, so many ministers turned out to the wide world, stripped of all their maintenance, and exposed to continual hardships, as,« with their wives and children, having most of them numerous families, made up above a hundred that lived upon Providence, and though oft reduced to wants and straits, were not forsaken, but were enabled to "rejoice in the Lord, and to joy in the God of their salvation," notwithstanding; to whom the promise was fulfilled, "So shalt thou dwell in the land, and verily thou shalt be fed." Mr. Henry made the following observation not long before he died, that though many of the ejected ministers were brought very low, had many children, were greatly harassed by persecution, and their friends generally poor and unable to support them, yet, in all his acquaintance, he never knew, nor could remember to have heard, of any Nonconformist minister being in prison for debt.

Westminster Conference 2013

The conference next week (4th, 5th) includes papers on 1662 by Lee Gatiss and Andrew Davies who will look at Philip Henry and Samuel Jones. More here.

Coleman Anecdote 20 Judge Jeffreys and Philip Henry

The conduct of Jeffreys to Philip Henry. 

Having presented several cases in which the conduct of the Chief Justice appears as little else than a compound of cruelty, injustice, and profaneness, it will be proper to record one instance in which he acted in a different manner, which shows some remaining influence of early education on such a mind as his.

Some time after the prosecution of Philip Henry, as related in a preceding page, Judge Jeffreys attended at the assizes for Flintshire, and it was remarked that he did not in private conversation appear to applaud what was done in this matter, as was expected. It was also said that he spoke with some respect of Mr. Henry, saying, "he knew him and his character well, and that he was a great friend of his mother's

" - Mrs. Jeffreys, of Acton, near Wrexham, a very pious, good woman - "and that sometimes, at his mother's request, Mr. Henry had examined him in his learning when he was a schoolboy, and had commended his proficiency." And it was much wondered at by many, that of all the times Sir George Jeffreys went that circuit, though it is well known what was his temper, and what the temper of those times, yet he never sought any occasion against Mr. Henry, nor took the occasions that were offered, nor countenanced any trouble that was intended him.

One particular circumstance may be recorded. There had been an agreement among several ministers to spend some time, either in secret or in their families, or both, between six and eight o'clock every Monday morning, in prayer, for the Church of God and for the land and nation, more fully and particularly than at other times, and to make that their special errand at a throne of grace, and to engage as many of their praying friends as ever they could to the observance of it. This had been communicated by Mr. Henry to.

 some of his friends in London, and he punctually observed it in his own practice. He also mentioned it to some of his acquaintances, who observed it in like manner.

It happened that Mr. Ambrose Lewis, a minister in Derbyshire, to whom he had communicated this, was so well pleased with it that he wrote a letter concerning it to a friend of his at a distance, which letter happened to fall into hands that perverted it, and made information upon it against the writer and receiver of the letter, who were bound over to the assizes; and great suspicions Sir George Jeffreys had that it was a branch of the Presbyterian plot, and rallied the parties accused severely.

At length it appeared, either by the letter or the confession of the parties, that they received the project from Mr. Henry, which it was greatly feared would bring him into trouble; but Sir George, to the admiration of many, let it fall, and never inquired further into it.

It appears that there are some men "whose ways so please the Lord, that he makes even their enemies to be at peace with them;" and there is nothing lost by trusting in God.

Coleman Anecdote 14 Philip Henry

The name of Philip Henry (1631-1696) carries with it all that is pious, peaceful, and benevolent, yet towards him we find the spirit of bitter persecution arises. He was emphatically one of the "quiet of the land" acting with the greatest caution, anxious to avoid offence, though continually influenced by a spirit of supreme regard to God, and ready for every duty to which he believed his Master called him. Yet he was subject, with others with whom he was associated, to great oppression and trial, especially on the following occasion, the circumstances of which are particularly narrated in the memoirs of his life. At the beginning of the year 1681, a great drought prevailed in the land; it was generally apprehended that a famine would ensue. Many of the pious part of the people thought it was time to seek the Lord, who giveth rain in its season. In the neighbourhood in which Mr Henry resided, some desired to have a day set apart for fasting and prayer on this account. Suitable services were to be held at the house of a certain individual in Hodnet parish, Shropshire, June 14. Mr Henry, on being invited to attend and give his assistance, inquired how they stood with the neighbouring justices, and the reply was "well enough."

The drought continuing in extremity, some that had not been in the habit of attending such meetings were present, under the apprehension they had of a threatened judgment. Mr Edward Bury (1616-1700), of Bolas, well known by several useful books that he had published, prayed. Mr Henry prayed, and then preached on Psalm lxvi. 18 "If I regard iniquity in my heart, the Lord will not hear me." Hence the doctrine was, that iniquity regarded in the heart will certainly spoil the success of prayer. When he was in the midst of his sermon, closely applying this truth, Sir Thomas Vernon and Charles Mainwaring, Esq, two justices of the peace for Shropshire, with several others of their retinue, came suddenly upon them, disturbed them, set guards upon the house door, came in themselves, severely rallied all they knew, reflected upon the late honourable "House of Commons," and upon the vote they passedconcerning the unreasonableness of putting the laws in execution against Protestant Dissenters, as if in so voting they had gone beyond their sphere, as they did who took away the life of King Charles I. They diverted themselves with very abusive and unbecoming talk, swearing, and cursing, and reviling bitterly. On being told that the occasion of the meeting was to turn away the anger of God from us in the present drought, they showed their ignorance and impiety by answering that such meetings as these were the occasion of God's anger. "While they were thus entertaining themselves, their clerk took the names of those who were present, in all about one hundred and fifty, and so dismissed them for the present.

Mr Henry noted, in the account he kept of this event, that "the justices came to this good work from the alehouse at Prees Heath, about two miles off, to which, and to the bowling-green adjoining, they, with other justices, gentlemen, and clergymen of the neighbourhood, had long before obliged themselves to come every Tuesday during the summer under a penalty of twelve pence a time if they were absent, and there to spend the day in drinking and bowling, which was thought to be as much more to the dishonour of God and the scandal of the Christian profession as cursing, and swearing, and drunkenness are worse than praying, and singing psalms, and hearing the Word of God."

It is supposed the justices knew of the meeting before, and might have prevented it by the least intimation; but they were determined to take the opportunity of making sport for themselves, and giving trouble to their neighbours.

After the feat done, they returned to the alehouse, and made themselves and their companions merry with calling over the names they had taken, making their remarks as they saw cause, and recounting the particulars of the exploit.

There was one of the company whose wife happened to be present at the meeting, and her name was taken down among the rest, with which they upbraided him. But he answered, that "she had been better employed than he was; and if Mr Henry might be permitted to preach in the church, he would go a great many miles to hear him." Tor which saying he was forthwith expelled their company, and was never more to show his face at that bowling-green. To which he replied, "that if they had so ordered long ago, it would have been a great deal better for him and his family."

Two days after they met again at Hodnet, where, upon the oath of two witnesses, who, it was supposed, were sent on purpose to inform, they signed and sealed two records of conviction. By one record they convicted the master of the house and fined him £20, and £5 more as constable of the town for that year, and with him all the persons whose names they had taken down, and fined them 5s., and issued warrants accordingly.

By another record they convicted the two ministers, Mr Bury and Mr Henry. The Act makes it only punishable to preach and to teach in any such conventicles, and yet they fined Mr Bury £20, though he only prayed, and did not speak one word either in the way of preaching or teaching, not so much as, "Let us pray." However, they said praying was teaching, and right or wrong he must be fined; though his great piety, peaceableness, and usefulness, besides his deep poverty, might have pleaded for him against so palpable a piece of injustice. They took £7 off from him, and laid it upon others; and for the remaining £13, he being utterly unable to pay, they took from him by distress the bed which he lay upon, with blankets and rug; also another feather bed, nineteen pairs of sheets, most of them new, of which he could not prevail to have so much as one pair returned for him to lie in. Also books to the value of £5, besides brass and pewter. And though he was at this time perfectly innocent of that heinous crime of preaching and teaching with which he was charged, yet he had no way to right himself but by appealing to the justices themselves in quarter-sessions, who would be sure to confirm their own decrees. So the good man sat down with his loss, and "took joyfully the spoiling of his goods, knowing in himself that he had in heaven a better and a more enduring substance."

But Mr Henry being the greatest criminal, and having done the most mischief, must needs be animadverted upon accordingly, and therefore he was fined £40. It was much pressed upon him to pay the fine, which might prevent loss to himself, and trouble to the justices. But he was not willing to do it, partly because he would give no encouragement to such prosecutions, nor voluntarily reward the informers for what he thought they rather deserved punishment; and partly because he thought himself wronged in the doubling of the fine. Whereupon his goods were distrained upon and taken away. But their warrant not giving them authority to break open doors, nor their watchfulness getting them an opportunity toenter the house, they carried away about 33 cart-loads of goods out of doors - corn cut upon the ground, hay, coals, etc - which made a great noise in the country, and raised the indignation of many against the decrees which prescribed this grievous ness ; while Mr Henry bore it with his usual evenness and serenity of mind, not at all moved or disturbed by it. He did not boast of his sufferings, or make any great matter of them, but would often say, "Alas! this is nothing to what others suffer, nor to what we ourselves may suffer before we die." And yet he rejoiced and blest God, that it was not for debt or evil doing that his goods were carried away; and "while it is for well doing that we suffer," he said, " they cannot harm us."