Ecclesiastical History of England, Volume 2—The Church of the Commonwealth

by John Stoughton

Newcome.

Henry Newcome, another Lancashire minister—more of a Presbyterian than was Martindale—had been educated at Cambridge, and had acquired the art of extempore utterance with much volubility, even before his ordination, which took place in the year 1648. There can be no doubt of the godliness and zeal of this eccentric person; but his eccentricities were so striking, as recorded by himself, that they impart a peculiar interest to his amusing narrative. In his earlier days, whilst Rector of Gawsworth, in the county of Chester, he led an active life, and spent a good deal of time on horseback—like an Arab of the desert, but with more mischances than ever befel any one of those skilful riders—since, for being run away with, for tumbling off his steed, and for being nearly drowned, he had scarcely his fellow; whilst in all such misfortunes, as well as in the deliverances which accompanied them, he traced the hand of a special Providence. In one of his merry moods, when certain gentlewomen from a neighbouring Hall came to call upon him, he frightened the fair visitors by charging and firing off a pistol in fun; and throughout life, games at billiards and at shuffle-board formed the favourite amusement of this lively Divine, for which purpose he frequented an alehouse hard by his residence; although often checking his inclination in that respect, and maintaining in reference to all his recreations a large amount of self-discipline. He would keep close to serious business the whole day, and then, in the evening, he would go out for a little coveted enjoyment. "And for mirth," he says, "which I was afraid of too great a latitude in, I thought it was my duty to let some savoury thing fall where I had spoken merrily, or to count myself truly in debt for as much serious discourse for every jest I had told." There occurs in his diary a case of conscience, as to whether it was right to go and see a "horse in the town of Manchester that was taught to do strange things for such a creature to do." He finds seven reasons against going, and thus concludes: "To go might be a sin, not to go I know was no sin, and therefore this was the safer way."[169]

Next to the county of Lancaster, the Metropolis proved the most favourable soil for Presbyterian piety. There stands in London Wall a quaintly-fashioned edifice—like an old world with a few inhabitants left in it to keep watch and ward—its courts almost as silent and desolate as the Alhambra. Few people now see Sion College, with its almshouses, founded by Dr. Thomas White, Vicar of St. Dunstan's-in-the-West, and its library, the gift of John Simson, Rector of St. Olave's, Hart Street; but it was a place of great resort during the Commonwealth, when its architectural appearance differed from what it is at present; for then a building erected in the time of James I., and consumed afterwards in the London Fire, covered the spot; and in the little rooms of that monastic-like establishment, young London clergymen found lodgings until they could be provided with houses within the parishes which they served. The snug almshouses accommodated ten poor men and ten poor women. The library, even at that time, was extensive, and could boast of some curious old books and MSS., which have since been burnt or lost; and the whole establishment was governed by a President, two Deans, and four Assistants, who were all furnished with a residence within the spacious precincts.

Sion College.

Sion College fell into Presbyterian hands at the outbreak of the civil wars. A list of the successive Presidents is preserved, including several well-known names; and some few particulars of its changeful story have been recorded by one of its librarians.[170] From him we learn how the famous Edmund Calamy occupied the Presidential chair in the year 1650, when Cromwell's soldiers, lately quartered within the walls, were removed at the President's request; and how, the next year, they returned, under Colonel Berkestead, for the safety of the city and the parts adjacent—special care being had that "the library should be kept safe, and no injury done to it." These military gentlemen proved troublesome guests; and the clerk was forced to leave his dwelling, and students and others who paid for their lodgings were also compelled to quit—so that through failure of rent-payments there remained not sufficient money to meet the claims of the officers and the poor. At length, by an order of the Court, thanks were voted to the Protector for removing the soldiers; his Highness at the same time being informed of "the spoil and havoc they had made in the College."

But other matters, of greater importance than the deliverance of the quiet spot from the intrusion of noisy troopers, occupied the attention of those who assembled within the chambers of the College. It was the place of meeting for the members of the London Synod; and there they strove to put in action the ecclesiastical machinery which had been contrived at Westminster. The old minute book of their proceedings—strangely neglected by historians—still exists, and to what we find written on its large folio leaves we are indebted for the following items of information.

Presbyterianism in London.

The Divines of the London and Westminster classes began to assemble in May, 1647, and at once they determined on rules for the guidance of the Moderator, the Scribes, and the members; and, to secure order, they made, amongst others, these two prudent bye-laws: "That private whispering shall be forborne;" and "That no man shall use irreverent or uncomely language, or behaviour." The pecuniary contribution required was but small, each member having to deposit twelvepence towards the charge of the Assembly.

A careful record occurs of petitions to Parliament in the year 1647, complaining that the number of ministers settled was too small; that some of them baptized children in private houses, and married people without the publication of banns or the consent of their parents, much to the encouragement of immorality; that others admitted all sorts of characters to the Lord's table; in short, that numerous hindrances beset the ways of ecclesiastical government. But the Divines were earnest men, and, though discouraged, they would not desist from their attempts. Accordingly, they resolved and re-resolved to bring all the young people who were above nine or ten years of age to public catechising; to persuade heads of families to train up their children and servants in good doctrine; to promote religious conferences in some methodical manner; and to advance the sanctification of the Sabbath, the daily reading of the Scriptures, and the setting up of a regular course of morning and evening prayer. For these purposes parishes were to be subdivided, so that households might come under the inspection of the several Elders. The Committee also prepared forms of exhortation for "furthering the power of godliness," and urged ministers to demonstrate in sermons the great necessity and utility of catechising; the lesser catechism being the enjoined formulary of instruction, and the time appointed for its use being Sunday afternoon before sermon. Repeated lamentations occur relative to Sabbath-breaking, and appeals are ever and anon renewed for preaching on the subject of this great offence. Sorrow is expressed that laws were not put in force for promoting Sabbath observance; and it is touching to read a sentence—written, perhaps, when few were present, and when hearts were faint:—"What though we be poor and despised, we may not forget God's law."