Audio Season 2 9 (New) The Deprivations of the Puritan Non-Conformists.

Audio • Season 2 • Episode 9  •  The Deprivations of the Puritan Non-Conformists

Artwork • Portrait of Richard Bancroft, Archbishop of Canterbury.

Lord Clarendon, in praise of him stated that “If Bancroft had lived, he

would have quickly extinguished all the fire in England that was kindled

at Geneva.”

Music 1        •   “O Mistress Mine” 

Composer :  •  Thomas Morley (1557/8–1602).

He was  an English composer known for madrigals and other secular music.

The song :   •  An instrumental piece titled "O Mistress Mine" appeared in his 1599 collection, Consort Lessons.

The lyrics :  •  The famous lyrics are from William Shakespeare's play Twelfth Night, appearing in Act II, Scene 3. 

Scholars speculate Morley may have written the music for the play, though the timeline suggests his published instrumental piece came before the play was first performed.

The song is a plea from a lover to his mistress to embrace the present moment, with the lyrics emphasizing that "youth's a stuff will not endure" and that "in delay there lies no plenty".  The song is a call to carpe diem, or “seize the day”, urging the mistress to "come kiss me, sweet and twenty". 

Twelfth Night, or “What You Will”,  was written around 1601–1602.

It was likely intended for performance as a Twelfth Night entertainment to celebrate the end of the Christmas season. The first documented public performance took place on 2 February 1602. This romantic comedy was first performed at Middle Temple in London, one of the four Inns of Court, during the Candlemas celebration.

Candlemas is a Christian festival celebrated on February 2nd, commemorating the

presentation of Jesus at the Temple and the purification of Mary. It marks the end of the Christmas season with a focus on light, as it is the day when churches traditionally bless candles that symbolize Christ as the "Light of the World".

Matteo Bandello (c.1480–1562) was an Italian writer, soldier, Dominican friar and bishop, best known for his novellas. His collection of 214 novellas, many of which made the journey to England, made  him the most popular short-story writer of his day. 

Four Bandello stories were adapted by Shakespeare, including Romeo and Juliet and Twelfth Night.

Episode Description

One significant incident in the history of the English church during the reign of James I that is frequently mentioned by historians is the Deprivation of the Puritan Non-Conformists.

In March 1604, Richard Bancroft introduced 141 Canons aimed at regulating church life, specifically targeting Puritan ministers who did not comply with the established norms.

These regulations met strong opposition in Parliament, which argued that no Canon enacted in the previous decade could infringe upon individuals' freedom of expression.

As a result, church authorities suspended around 300 ministers, many of whom later publicly retracted their previous statements. 

Despite this backlash, at least seventy ministers were removed from their positions, marking the most significant reduction of Puritan ministers up to that point. 

The dismissals were carried out harshly, with little compassion shown to those affected. 

Among those dismissed were Richard Bernard, John Smyth, Richard Clyfton, and John Robinson.

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Season 2.

Episode 9.

The Deprivations of the Puritan Non-Conformists.

If there is one incident, in the history of the English church, during the reign of James I that historians almost always mention, it is the Deprivation of the Puritan Non-Conformists.

These measures, could remove individuals from their church positions, thereby stripping them of their means of support, and forcing many towards clandestine worship, or even exile.

Despite facing severe penalties, these individuals, remained steadfast in their beliefs, and continued to practice their faith, with unwavering determination.

Reports indicate, that three hundred respected members of the English clergy, were unfairly removed from their positions.

Their dismissals were carried out harshly, with little compassion shown, for those affected.

This oppressive regime, would lead Bradford and a small group from Scrooby to leave England, forming the foundation of what would become, the American colonists at Plymouth.

When the Puritans separated from the established church, they embraced moderation and rejected extravagant rituals, which could have helped, to counter the future rise of Arminianism.

Archbishop William Laud, promoted Arminianism, aiming to reform the Church of England by emphasising ritual and hierarchy, while, at the same time, moving away from Calvinist beliefs such as predestination.

The opposition to Laud's policies was so strong, that many Puritans immigrated to America, to escape what they perceived as his oppression, and a dangerous deviation, from what they considered to be traditional Protestantism.

His reforms, created a polarisation within the Church of England, setting the stage for the religious and political conflicts of that era, which would culminate in the English Civil war.

Thus, it appears that the persecution of the Puritans, was a significant policy blunder, as it weakened the church, by driving many of its most capable clergy, to flee to Holland, and ultimately to New England.

This account of events, has profoundly impacted the legacy of Archbishop Bancroft's policies character and his place in history.

Was he a bigoted tyrant, intent on suppressing liberty of conscience in England, and excluding liberalism from the church?.

In several well-documented cases involving Puritan leaders, the result of their deprivations, was not to drive them out of the established church, but to draw them in.

These leaders, entered the church, not with declarations of compulsion, contrary to their long-held beliefs, but with open protests of allegiance and statements, affirming that the church's position was reasonable, expedient, and aligned with scripture.

Moreover, the majority of the radicals did not leave the church; instead, they remained, looking forward to the new session of Parliament, preparing their petitions and strategies, aiming to render the Episcopal position unsustainable.

Despite facing defeats, and experiencing many defections, the Puritans and their supporters, remained committed to their long-held goal, of staying within the church, while rejecting the authority of the bishops.

Later that same year, during a parliamentary session, Henry Yelverton, accused Bancroft of removing 300 ministers who had been deprived, suspended, or silenced.

These accusations, raise important questions about the number of Puritans who were deprived, the methods used to accomplish this, and the overall loss of capable and devout individuals to the established church.

Yelverton informed the House of Commons, that Bancroft had responded to the allegations, by claiming that only sixty dissenters had been actually deprived of their roles.

However this doesn't contradict the assertion, that a total of two hundred and seventy-five individuals, experienced various forms of censure, such as silencing, suspension, or admonishment.

The levels of ecclesiastical censure varied, with deprivation being the most severe, as it led to the loss of a benefice.

In the end, only a small number of individuals faced suspension or deprivation, as many chose to conform, and continue to be part of the church, without experiencing deprivation or formal censure.

Those individuals who did face disciplinary measures often received compassionate and lenient treatment from their bishop.

It has been argued, that Bancroft excluded or opposed many of the moderate factions within the Puritan movement, including valuable elements, that could have remained fully integrated into the established church.

This perspective assumes, that the Puritans were not only numerous but also comprised the most committed members of the English clergy, possessing both piety and scholarship, and that they truly held the loyalty, of a substantial majority of the English populace.

However, reality paints a different picture: the Puritan clergy were relatively few in number, and taken as a group, not particularly well-educated.

Therefore, those who were removed from their positions and suspended from service, cannot be considered the best representatives of the Puritan movement.

The authorities suspended approximately 300 ministers, many of whom, later publicly retracted their previous positions.

Despite this, the authorities removed at least seventy ministers from their positions, marking the most significant reduction of Puritans to date.

Among those dismissed were Richard Bernard, John Smyth, Richard Clyfton, and John Robinson.

He was laid to rest at the Parish Church of St. John the Baptist in Croydon.

Whitgift was with Queen Elizabeth during her final moments, and oversaw the coronation of King James I.

In his later years, Whitgift focused on implementing administrative reforms, which included promoting education among clergy members, abolishing the position of non-residential clergy, and reforming the ecclesiastical courts.

He also established charitable foundations, known at the time, as almshouses, which are presently recognised as The Whitgift Foundation in Croydon.

This organisation continues to operate today, providing residential accommodations for the elderly and infirm, as well as operating, three independent schools.

There is a street near Lambeth Palace, the official residence of the Archbishop of Canterbury in London, which is named in honour of Archbishop John Whitgift.

The convocation's primary purpose, is to advise on the Church's well-being, and approve canonical legislation.

During his tenure, Bancroft introduced a set of Canons, that were subsequently ratified by the members of the Convocation.

This initiative, ignited substantial debate and factionalism, which significantly influenced the governance structures and policy frameworks of the church during that era.

Bancroft started to implement the regulations known as the 141 Canons, which aimed to govern various aspects of Church life, and primarily targeted Puritan ministers, hesitant to comply with existing church laws.

However, the implementation of these Canons faced significant opposition from Parliament, which passed a resolution stating that, no canon, enacted in the previous decade, could infringe upon individuals' freedom of expression.

Despite protests from the House of Commons against this legislation, which was enacted without Parliamentary consent, their subsequent attempts to challenge it, were unsuccessful.

As a result, around 90 clergymen lost their positions, reflecting Bancroft's approach in the following years.

The event marked the beginning of King James's campaign, to suppress religious and academic freedoms at the universities.

James, expressed more anger and resentment toward the Puritans than Elizabeth ever did.

Fortunately in a significant departure from the policies of his predecessors, he chose not to pursue a campaign of violence.

Instead, he published works that criticised the Brownists and Puritans, labelling them as nuisances and wrong doers, believing they were attempting to divide his kingdom and undermine his divine right to rule.

As a result, many Puritans realised they could not thrive in such a repressive atmosphere.

As Richard Clyfton's sermons at Babworth gained popularity, the number of attendees increased, drawing closer attention from the authorities.

A significant point of contention, was his refusal to wear the customary vestments, or use the sign of the Cross during Baptism, as required by the Church of England.

Meanwhile, John Smyth had managed to secure a curatorial position in North Clifton, near the Nottinghamshire border.

However, he would soon face accusations of hosting an unlawful assembly, leading to his trial.

In the subsequent hearing, the court found him guilty, resulting in his forced resignation, and the loss of his financial support.

Smyth would encounter significant challenges, in his efforts to remain within the established Church, a situation, that offered him little flexibility or opportunities for advancement.

Compelled to move again, Smyth now began preaching in Gainsborough.

Gainsborough is a market town located on the River Trent in Lincolnshire.

A potential location in Gainsborough for Smyth’s sermons, was The Old Hall, the manor house belonging to the Hickman family, who were known for their support of non-conformity.

Meanwhile, in the Lower Trent Valley at Broxtowe Hall, Thomas Helwys kept in close touch with several of his Puritan friends and fellow ministers.

Among them were Richard Bernard, the vicar of Worksop, and John Smyth, who had recently moved to Gainsborough from Sturton.

Smyth began, by preaching to small gatherings of curious locals, gradually attracting a group of enthusiastic followers, who came together, to form his fledgeling church, often through personal recommendations.

Despite his tireless efforts, he found it challenging to secure growth opportunities, facing limited prospects for advancement.

Over time, Smyth came to realise that his beliefs were not in harmony with those of the Church of England.

This revelation, led him to step down from his role as a church leader, and embark on the journey of starting a new church.

Gathering a group of people who shared his views, he founded the "Church of Gainsborough", based on a covenant - to follow in the ways of the Lord.

By the summer of that year, the Gainsborough church services were thriving, drawing in notable figures like William Brewster, George Morton, William Bradford and John Robinson, along with numerous farmers and labourers from the surrounding areas of Nottinghamshire and Lincolnshire.

Brewster and the young Bradford regularly embarked on the 13-mile journey from Brewster's stables to Gainsborough, sometimes riding on horseback.

Some opted to travel by boat along the nearby river, while others had no choice but to walk, the whole distance.

The trip could be quite arduous, especially in inclement weather, even for those who were fit and strong.

The roads were in poor shape, and to reach Gainsborough, they had to take a ferry across the River Trent, as the town's bridge had yet to be built.

To make a living, he also offered medical services without a license, which only led to more trouble with the authorities.

Robinson gladly accepted the invitation and made his way from Gainsborough to Norwich.

William Perkins is widely recognised as the father of English Puritanism, and his influence still remains significant.

Many Puritans, including those at the Westminster Assembly, credit their understanding of Reformed theology to him.

His death represented a significant loss for the English church, as he was a highly respected Puritan preacher and theologian.

William Perkins was buried at Great St. Andrew's Church in Cambridge, where he had served as a lecturer.

Great Saint Andrew's Church held the authority to select its own ministers with a history of choosing enthusiastic Puritans, much like Holy Trinity Minories.

Holy Trinity Minories was a church located just outside the City of London, within the Liberties of the Tower.

The area received its name from the nuns known as Minoresses, who settled there.

In the sixteenth century, the parish became a hub of Puritanism, featuring prominent preachers like John Field and Thomas Wilcox.

Robinson's passionate sermons were highly critical of the Episcopal courts, which impressed both the congregation and their minister.

However, these sermons raised serious concerns for the Bishop of Norwich, who consequently, took several months to grant Robinson permission to preach.

Ultimately, Robinson was granted his preaching license, and became an assistant minister at Saint Andrew's Church, under the supervision of Reverend Thomas Newhouse.

Their combined ministry was so popular, that the church had to add extra seating to accommodate the growing congregation.

The city of Norwich has a long history of maintaining strong connections with the continent, particularly with the regions of Holland and Flanders.

These relationships have attracted many foreign workers and refugees to the area, many of whom were drawn to the city's sermons and religious gatherings.

During Robinson's first year in Norwich, King James issued his royal decree supporting Bancroft's demand for conformity.

At that time, he had recently married, become a father, and secured a stable position, leading him to realise just how much he had at stake.

Robinson held firmly to his strong convictions about religious ceremonies and the attire worn by the clergy.

As a result, he chose to exclude or alter these elements during services, which resulted in his harassment and mistreatment by the Church authorities.

Facing intense pressure, Thomas Newhouse ultimately chose to follow the rules established by Bancroft, seeing this as an essential compromise, to help him spread the message of the gospel within the Church of England.

Robinson, despite facing similar pressure, maintained his principles resolutely, leading to his suspension from the role.

John Robinson, was never fully inducted into a church community, due to his refusal to comply with the regulations necessary for full orders.

As a Puritan, he held a brief position at St. Andrew's Church in Norwich.

After his suspension, he continued preaching, and gathered a small group of followers, who faced fines and imprisonment for attending his meetings.

Robinson, was determined to maintain a good relationship with the authorities, in the hope that they might relax the strict regulations regarding his conformity.

He was hopeful that this would enable him to work as a chaplain, in either a public organisation or a private chapel.

As a result, Robinson applied to the Corporation of Norwich for the position of Master of the Great Hospital, a role that a clergyman typically holds.

He hoped that by securing this position, he could keep his preaching license and lead public worship in accordance with his Christian beliefs.

Unfortunately, he was unable to achieve either of these goals and eventually came to the grim realisation, that for him, reform within the church was a lost cause.

He became convinced that trying to align his scriptural views with canonical law was futile.

With unwavering conviction, John Robinson made the decision to uphold his Puritan principles and separate from the church of his youth.

Leaving Norwich as a Separatist, required significant faith and fortitude, especially given the threat posed by the monarchy and ecclesiastical authorities, towards dissenters, often resulting in imprisonment or exile.

Similar to Abraham in the biblical narrative, Robinson embarked on this journey without a specific destination, trusting in divine providence and God's wisdom.

Undeterred by challenges and guided by Scripture, his preaching evolved, as he observed the Church of England and the needs of the people.

This sensitive and inquisitive individual, transitioned from a Reformer to a Separatist, and would ultimately influence world history.

While Bancroft was skilled in administration and theological debates, many believed the Archbishop of York, Matthew Hutton, had the upper hand.

He was formally nominated on 9 October, elected on 17 November, and confirmed on 10 December by the bishops of Durham, Rochester, St David's, Chester, Chichester, and Ely.

In Nottinghamshire, Richard Bernard continued to captivate audiences with his sermons, highlighting parallels between Bancroft's canons and the golden idol of Nebuchadnezzar.

He emphasised the courage of Shadrach, Meshach, and Abednego, referencing the Scripture from Daniel: "Be it known to you O king, that we will not serve your gods."

This new generation of Puritans would face the familiar dilemma, of whether to conform to the established church or to separate from it.

During this period, a fresh approach started to take shape, referred to as semi-separatism or non-separating congregationalism.

This movement still focused on establishing new congregations, similar to those led by the Brownists, while also aiming to eliminate unwanted rituals from parish churches.

Under this framework, congregations were empowered to appoint their own ministers while still maintaining some connections to unreformed churches, which they did not entirely reject as false.

One notable figure in this movement was Henry Jacob.

Just six months after the Hampton Court Conference, he published a book in Middelburg titled,; "Reasons Taken Out of God's Word, and the Best Human Testimonies, Proving the Necessity of Reforming Our Churches in England."

In his work, Jacob contended that each congregation should operate autonomously and hold authority over its own officers.

He reasoned that without bishops or synods, each congregation would be directly accountable to the King, ensuring that his intentions would not be misinterpreted.

Bradshaw shared Jacob's opposition to Separatism, and believed it was possible to establish or enhance the envisioned churches, without relying on a national reformation.

He also encouraged ministers to refrain from subscribing to Bancroft's articles, emphasising that those who sought to reform their churches should not face punishment.

Although neither he nor Jacob ultimately established a new congregation, their ideas continued to influence the Protestant movement.

However, after being arrested for his book, Jacob ultimately decided to submit to authority to avoid imprisonment.

With full authority now in his hands, he required all preachers and ministers to adhere to his 141 canons.

He warned that those who did not comply risked losing their positions.

This decision likely sparked the final split between the radical Puritans and the Church of England, leading to a significant crisis within the church.