thereof. Howbeit, yet we do not think these tithes absolutely unlawful, if they remain voluntary; but when they are made necessary we think them not to be so lawful. The same do we judge also of whatsoever other set maintenance for ministers of the Gospel is established by temporal laws. We grant, that for the minister's security, such established maintenance is best; but for preserving due freedom in the congregation, sincerity in religion, and sanctity in the whole flock, the congregation's voluntary and conscionable contribution for their pastor's sustenance and maintenance is, doubtless, the safest and most approved-nay, it seemeth the only way; wherewith the Apostles caused their times to be content, neither did they care for other order therein; which certainly they would and should have done if other order had been better. Only they are careful (and that very religiously) to command all churches of conscience and duty to God to give (not sparingly, but liberally, and not as alms, but as duty), for upholding, advancing, and countenancing of the holy worship and service of God, which is either much strengthened or weakened, much honoured or abased among men, according as is the pastor's maintenance."1 And in other tracts, largely quoted by Mr. Hanbury, in his "Memorials," there are passages expressing ideas on the subject of ministerial support in advance of those which were entertained by more distinguished Independents. The latter countenanced and advocated the acceptance of tithes; but in a Puritan tract, written before, though not published until 1644, notice is taken of a very sharp attack on the tithe system by the sect commonly

This Confession is described, and extracts from it are given in Hanbury, i. 293. It is attributed to Henry Jacob.

called Brownists or Separatists. It is objected, say the Presbyterian authors, "that we are not maintained according to the direction Christ hath given in His Testament; but our maintenance is Jewish and antiChristian." "Our ministers receive maintenance from all sorts of men in their parish without difference." This they call "an execrable sacrilege, and covetousmaking merchandize of the holy things of God; a letting out of ourselves to hire, to the profane for filthy lucre." Tithes, in particular, are denounced by these Nonconformists, but the principle of their objection goes to a much deeper point than to touch or remove these particular imposts; it also cuts at the root of all kinds of ministerial support, except that which is exclusively voluntary. In another publication, written by Burton against his late fellow-sufferer William Prynne, there is a decided assault both on tithes and on parishes; the former being pronounced unapostolic, and the latter a human and political institution. But, whilst maintaining that Christ will provide for His faithful and painful ministers, this champion of voluntary churches puts in a caveat in favour of the state appointing some kind of "maintenance for the preaching of the word, as is done in New England to those who are not members of Churches."2 At a later period, Independents objected to tithes, yet they accepted support from the Government in another form.

Upon the opening of the Long Parliament, Congregationalism took deep root, and afterwards spread its branches over East Anglia. As the Dutch church in the city of Norwich, the Dutch aspect of Yarmouth

1

Hanbury's Memorials, ii. 279-281. 2 Ibid., ii. 409.

In a pamphlet by Katherine Chid

B B

ley, it is asserted the Separatists supported their own poor.-Hanbury's Memorials, ii. 112.

Quay, and the settlement of a colony of Flemings in the village of Worstead, shew that there was an early intercommunication between the inhabitants of the Low Countries and the county of Norfolk; so also the connection between the English Independents in Holland and the Nonconformists of the eastern counties indicate that there was intercourse between the people of the opposite shores at a later period, in relation to Puritanism and Independency. Links of union appear in the persons of the Congregational pastors, Robinson and Bridge, who each resided one part of his life in Norfolk and another in Holland.

The oldest Congregational Church in the county of Norfolk was formed in Yarmouth, and consisted of persons who had just returned from Holland, where they had been in exile for conscience' sake.

"Inchurching," as it is quaintly termed, created much solicitude, and the Yarmouth people wrote to Rotterdam for sanction and advice before taking any decided step. In 1642, a formal document of dismissal was sent; after which it became an enquiry, whether the Church should choose Yarmouth or Norwich as the place of assembly. Unable to settle this question, they deferred it for a time, and simply resolved upon "inchurching, judging ten or twelve to be a competent number." Soon afterwards, an answer came "that Yarmouth was safer for the present," and a Church covenant having been adopted and ratified at Norwich, the people unitedly chose Mr. Bridge as their pastor. The Independents of Norwich held religious worship by themselves in some private house, and joined with the townspeople of Yarmouth only in the celebration of the Lord's supper. But at length, becoming tired of their journeys in passing

to and fro, the former constituted themselves a distinct community.1

The Presbyterians at Yarmouth betrayed some jealousy of their Independent neighbours; for Sir Edward Owner, an alderman and justice of the peace, who represented the town in the Long Parliament, waited, in company with the Presbyterian Incumbent of the parish of St. Nicholas, upon Mr. Bridge, to express displeasure at his having gathered a Church in what was called the "Congregational way." After this occurrence, the Church resolved "that for a time they would forbear to receive any into their fellowship, until they gave notice to the town that they could forbear no longer."

Mr. Bridge, when elected to the pastorate of this new community, held the office of town preacher in Yarmouth, and was also a member of the Assembly of Divines. He had preached before the House of Commons in February, 1643; and it was in the May of the same year, whilst at home, during a temporary suspension of his Westminster duties, that his brethren called him to be their Bishop. Notwithstanding his position at Westminster and his Congregational office at Yarmouth, the Corporation retained him in his municipal chaplaincy and allowed him fifty pounds a year during his absence. The continuance of this connection no doubt led to the interference of the bailiffs with his pastoral relations, and explains the effect produced by the interview; but the Church, notwithstanding this circumstance, speedily asserted its independence, and by doing so did not at all affect the public position of their pastor, or diminish the influence which he exercised over his fellow-townsmen.

The whole account of Congregationalism in Yarmouth is drawn up from the records of the Corporation, and of the Independent Church there.

CHARLES

CHAPTER XV.

HARLES went to Oxford after the battle of Edge Hill, and there, during the civil wars, set up his head quarters. Occasionally he was absent with the army, but that central city, which was so convenient for the purpose in many respects, he made his fortress and his home. It underwent great alterations. Fortifications were contrived by Richard Rallingson, who also drew "a mathematical scheme or plot of the garrison;" and in an old print, by Anthony Wood, may be traced the zig-zag lines of defence, which were drawn on every side about the city. Gownsmen transformed themselves into cavaliers, and exchanged college caps for steel bonnets. Streets echoed with the tramp of war horses and the clatter of iron-heeled boots. Wagons, guarded by pikemen, and laden with ammunition and stores, rolled through the picturesque gateways; and valiant and loyal subjects rallied around their Sovereign in the hour of his need,

1 See Oxoniana, iv. 188; and copy of the woodcut in Knight's Old England.

a

The Parliamentarians made great mistake in not planting a garrison at Oxford, as they might have easily done when the war broke out. -See Whitelocke's Memorials, 63.

The shrewd lawyer was not destitute of military insight, and justly blames Lord Say, who was opposed to the Parliament's taking possession of the city, because of the "improbability, in his opinion, that the King would settle there."