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ABSTRACT Congregational Dynamics in the Early Tradition of Independency Barbara Stone Griswold Mentor: William H. Brackney, Ph.D

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ABSTRACT Congregational Dynamics in the Early Tradition of Independency Barbara Stone Griswold Mentor: William H. Brackney, Ph.D ABSTRACT Congregational Dynamics in the Early Tradition of Independency Barbara Stone Griswold Mentor: William H. Brackney, Ph.D This study investigates the nature of congregational care within the membership of the earliest congregational-style churches in England during the period 1550-1689. The purpose of this research is to analyze the causes of their survival or demise that may be found within the congregational dynamics of the early separating churches. Having separated from the Church of England, and living on the fringes of the Puritan movement, these congregations experimented with new forms of polity and created unique roles for their pastors and members. New membership dynamics thus emerged. This research answers the question: What were the early manifestations of separatist ideology and independency that allowed some independent congregations to thrive under Tudor and Stuart repression, while others failed to survive? The uniqueness of this study is its search through primary documents for the bases on which the body-life of the congregations were predicated, and for specific indications within their records as to how this body-life was lived out in mutual support and care of members for each other. Previously no other study has brought this information together in one project. Nor has anyone revealed the correlation between membership nurture and care, and local church polity as a cause for the growth or demise of a congregation. My hypothesis was that, where faithfulness to one’s gathered community of faith was implemented through the dynamics of mutual care and support, survival through jeopardous circumstances was possible, even while church leaders were imprisoned. However, where the dynamics of mutual care and support failed, the group failed to thrive, or even survive. The conclusion is that, in order for these churches to have survived and grown into stable congregations and associative bodies, they entertained a unique ecclesiology, a theology of suffering, and a form of mutual congregational nurture and care, beyond what could have been carried out by the pastors and elders alone, which occurred within the congregations, and they formed supportive associations among independent churches. The records of the early congregational-type churches, such as those at Gainsborough, Scrooby, Spitalfields, Southwark, London, Bristol, and others presented herein, substantiates this conclusion. Copyright © 2006 by Barbara Stone Griswold All rights reserved CONTENTS PREFACE vi ACKNOWLEDGMENTS xiv DEDICATION xv Chapter 1. HISTORICAL OVERVIEW 1 Influences and Motivations for Separation: Tudor Period 2 Ideological, Political and Socio-economic 2 Ecclesiastical 11 Spiritual and Theological 30 Influences and Motivations for Separation: Stuart Period 39 Political and Economic 41 Ecclesiological 47 Theological and Spiritual 51 Earliest Experiences in Separation 54 The Marian Recusants Church of John Rough 58 The Elizabethan Separatist Church of Richard Fitz 59 2. RATIONALE FOR SEPARATION IN THE LIVES AND WRITINGS OF ITS INITIATORS 64 Robert Browne and Robert Harrison 64 John Greenwood, Henry Barrow and John Penry 70 Henry Ainsworth and Francis Johnson 86 iii John Smyth and Thomas Helwys 95 John Robinson and William Brewster 104 Henry Jacob and the Brownist Church at Southwark 111 3. PRINCIPLES OF INDEPENDENCY WORKED OUT IN THE SEPARATED CHURCHES IN EXILE 120 The Ancient Church of John Greenwood, Henry Barrow and Francis Johnson 125 The Pilgrim Church of John Robinson and William Brewster 128 The Baptist Churches of John Smyth and Thomas Helwys 132 The Semi-Separatist Church of Henry Jacob 139 Persecution and Proliferation in England 145 4. EMERGING CHARACTERISTICS OF EARLY INDEPENDENCY 149 Definition of the Congregational Way of Independency 151 Voluntary, Gathered Churches 166 Visible, Elect, Communal Churches of Christ 169 The Role of a Covenant in the formation of Visible, Gathered Churches 173 Restitution of the Churches of Christ 179 Church Discipline in Early Independency 183 Polity of the Early Independent Churches 193 Theology, Ordinances and Worship in Early Independent Churches 200 5. CONGREGATIONAL DYNAMICS IN EARLY INDEPENDENCY 210 Independent Church Leadership in Congregational Dynamics 210 The Role of Polity and Discipline in Congregational Dynamics 213 The Role of Membership Nurture and Care in Congregational Dynamics 223 iv Congregational Dynamics in Response to Persecution 232 6. ANALYSIS AND CONCLUSIONS 264 Early Separatist and Independent Congregations that Failed to thrive 265 Early Independent and Baptist Congregations that Flourished 278 Principles that Fostered Viability and the Development of New Denominations 291 Suggestions for further research 317 Appendices 321 A. Reasons for Separation Articulated by the Richard Fitz Church 322 B. John Penry’s Treatise of Reformation 323 C. John Smyth’s Principles and Inferences Concerning the Visible Church 325 BIBLIOGRAPHY 327 v PREFACE It has become a generally-accepted truism of English church historiography that the reform of the Church of England—unlike the grass-roots reformations on the continent—took place from the top-down. It was imposed upon the people and parishes by the royal agendas and fueled by over a century of struggles for power between competing prelates and presbyters before its final settlement as the Church of England of today. Viewed from the outside, that hierarchical paradigm does appear to describe the kind of reformation operating within the English Church, transforming it from being one entity within the universal Catholic Church under Rome, to that of a Protestant and national state-church under successive English sovereigns of the Tudor and Stuart dynasties over the course of the sixteenth and seventeenth centuries. There was, however, a parallel movement occurring underground that was taking place at a “grassroots level,” the roots of which can be traced back to surviving pockets of Lollardy—those vital vestiges of John Wycliff’s influence—striving for radical church reform ever since the fourteenth century. During the reign of Queen Mary (1553-1558), underground congregations continued to crop up in spite of all the persecutorial measures taken to stamp them out of existence. This “popular” movement (i.e., of the people) declared heretical by the established church, and suppressed by persecution since its inception, continued to be suppressed each time it erupted anew in subsequent generations, until it gained sufficient visibility and viability to survive and thrive during the ferment of the Elizabethan Settlement, and the ensuing oppressive Stuart Dynasty. vi The purpose of this historical investigation will be to address the question, “What were the congregational dynamics of this more radical movement that allowed it not only to survive, but thrive in the milieu of suppression and persecution?” This movement, gestated in the Puritan attempts to foster further reform in the Established Church of England, did not succeed in re-forming it according to a primitive church paradigm, but eventually, of necessity, separated from it to create what ultimately became the Congregational (Independent) and Baptist denominations. Again, what were the congregational dynamics within the early separatist tradition that gave it that vitality? In order to appreciate the magnitude of the conceptual revolution this development toward Free Church Independency involved, the historico-religious context of the sixteenth and seventeenth-century Church of England in which this movement occurred must be addressed. Separatism initially evolved in the sixteenth century as a result of the disappointment of many Puritans with the failure of the Elizabethan Settlement to divest the established church Book of Common Prayer and Thirty-nine Articles of vestiges of popery, and the further disillusionment of seventeenth century churchmen with the Stuart kings’ requirements for conformity to Episcopal ecclesiology and “Romish” practices. Pressures to conform resulted in otherwise-loyal Puritans’ forming Separatist companies in various types of voluntarily-gathered congregations. Some of these perpetuated the Edwardian Presbyterian (Synodical) organization based on the churches of Geneva and Scotland. Others adopted a “Brownist” or congregational form of independency, instituting a polity of independent governance by each self- constituted church. The Presbyterian-type churches, though separated, continued to strive for the status of establishment as a national church, but the congregational-style vii churches desired only toleration for their independent status, because establishment was the antithesis of the principle of independency. As these latter companies coalesced into viable congregations, they did so under conditions of severe persecution, because they were perceived by Crown and Parliament as disobedient to the authority of State and Church, and therefore, as disloyal or seditious factions that had to be suppressed. This suppression targeted both the leadership and “hearers” who attended the conventicles that gradually became organized into covenanted companies and churches. When obedience to conscience mandated their disobedience to and separation from the establishment, a unique concept of what it meant to be the church developed to nurture a new paradigm of independency that withstood all attempts to suppress it. What was that concept, and how did it create intra-church and inter-church dynamics that fostered the survival of this “Free Church”
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