Even after the University had, in some good measure, been brought within the terms of the Engagement, military visitors seem to have given trouble; for Oliver Cromwell caused the following order to be posted up at head quarters, addressed to all under his command, and to all whom it might concern:—"These are to charge and require you upon sight hereof not to quarter any officers or soldiers in any of the colleges, halls, or other houses belonging to the University of Cambridge, nor to offer any injury or violence to any of the students or members of any of the colleges or houses of the said University, as you shall answer the contrary at your peril. Given under my hand and seal the first of July, 1652."[270]
Simpson—Dell.
The following year saw troublers of the peace far worse than any of Cromwell's troopers. Sydrach Simpson, one of the five brethren of the Westminster Assembly, who had been appointed Master of Pembroke Hall, in the room of Mr. Vines—a Presbyterian ejected for refusing the Engagement—had, at the commemoration of 1653, defended the University. He had said, in his oration, that they who had endeavoured to pull down schools were men formed to be enemies of religion, like Julian the Apostate—that all Divinity is swaddled in human learning—that Paul was brought up at the feet of Gamaliel—that if the Spirit taught without means, men might as well be without ordinances as colleges—that knowledge is to be obtained not by inspiration, but study—that arts and tongues are the cups in which God drinks to us. After this fashion—in phraseology often very peculiar and yet expressing considerable wisdom—the Independent Master of Pembroke had appeared in defence of his University. Thereby he incurred the ire of William Dell,[271] Master of Caius—whose conduct in the army excited the displeasure of Richard Baxter, and who, for his very broad advocacy of toleration, incurred no small reproach from other Presbyterians. His opinions as to the manner of supporting religion approached much nearer to those of modern voluntaries than did the opinions of many persons at that time; but they were coupled with views of human learning, an educated ministry, and collegiate institutions, such as happily most modern voluntaries would disallow. Entertaining no hostility to learning on its own account, Dell protested against it as a qualification for instructing men in Christianity. He denied that it assisted in the understanding of Scripture. He maintained that the grace of God, and an inward experience of religion, were alone requisite for saving souls.[272] And the irrational declaration of this singular individual (who, however, it is only just to say, declared his willingness to sacrifice his office in support of his views) was coupled with the most vehement denunciation of University statutes, school divinity, and academic dress—of caps and scarlet robes, gloves, rings, kisses, doctrinal dinners, and music—and of the Cambridge "prevaricator," so like, he said, to the Oxford "Terræ filius." Diplomas he lightly esteemed, and drew an irreverent comparison and contrast between school degrees and Christ's degrees—meaning by the latter our Lord's sonship, unction, victory over temptation, teaching of the Word, and the like; in which respects Christians are to be conformed to their Master, taking their degrees in the school of spiritual discipleship.[273] In connection with Dell's attack upon University studies may be mentioned the publications of John Webster, in 1653, entitled "The Saint's Guide," and "Academiarum Examen," works in which the author enforced "the same principles as were advocated by Dell," and that "not without some shrewdness and ability." The "Examen" was answered by two Oxford men, Wilkins and Ward. Webster had been educated at Cambridge, and he, together with William Erbery, a Baptist preacher of considerable talents, held a public discussion in the October of 1653, "at a church in Lombard-street, against the establishment of the Universities and the maintenance of a national clergy."[274]
Akehurst.
Excitement and habits of free speech would produce a good deal of extravagant talk in the University, and reports—sometimes inaccurate—would reach the ears of persons in authority. Cromwell heard that blasphemy and Atheism were uttered at Cambridge. He made enquiries. Evidence on the point against a person named Akehurst, vice-master of Trinity, having been collected by Dr. Lazarus Seaman and Dr. John Arrowsmith, they reported the facts to his Highness.[275] But a friend, in defence, wrote the following remarkable letter:—
"May it please your Highness—To receive my report concerning Mr. Akehurst, vice-master of Trinity-college, who is accused before thee of Atheism and blasphemy, &c. Mr. Akehurst is a man known to myself, who hath been of late in great troubles both of body and mind, and his ease and refreshment hath not been comparable to the misery he hath endured, so that my very soul hath mourned over him. And what will not a man say sometimes in the bitterness and anguish of his spirit, when the arrows of the Almighty stick fast in his sides, especially when the torment of his mind hath been such sometimes, that he could give no account whence it proceeded, nor whither it tended, it being occasioned by no foregoing thoughts, which might disturb his soul? Mr. Akehurst is one whose soul cannot be satisfied with blind tradition in the things of God, and therefore has travailed to find out a reason of His ways by reading, meditation, by discourse with men; and finding them weak and insufficient, and sometimes not favouring their own discourse, hath in the anguish of his spirit reproached their shortness, parrot-language, in such expressions as seem to reflect upon God, whereas it might be but a charging of their apprehensions, misconceptions, scantness, unsavouriness, &c. I am persuaded that whatsoever proceeded from Mr. Akehurst, was not to wound or weaken the true faith of any; but an earnest desire to receive satisfaction himself, and withal to shake all presumptuous and careless faith, which produced nothing; not to withdraw any from God, but settle himself and others on more rational foundations. All the course of his life, of late, hath been a perpetual breathing after complete satisfaction, that he might justify God in all his proceedings; so that he hath been wholly careless of his credit, if so be any whereof he might find rest to his soul. These things have I written, not that I would excuse any levity of spirit, or lavishness of humour, which sometimes probably might possess him; but all things being considered, the bruised reed may not be broken, nor the smoking flax quenched. The Lord direct thy Highness to steer betwixt, and to judge aright. Thus have I declared my mind. Let not my folly in this address, if there be any, be prejudicial to another; for this paper proceeded from me alone.
"My Lord, I call to witness the living God, that I desire, not that any contempt of his Majesty may not pass unreproved, or any slighting of his truths, but that there may be a due balancing of things, that the glory of God may suffer on no hand; and therefore have I writ with much fear, lest I should be found a liar for either party. The Lord make you as wise as Solomon!"[276]
Evelyn at Cambridge.
John Evelyn, whom we have seen at Oxford, also visited Cambridge, and has left us notes of the state in which he found the University. He describes St. John's as being an edifice well built of brick, and having the best library of any of the colleges, with ornaments of pietra commessa (marble inlaid of various colours), and containing amongst its curiosities "a vast old song book" and other MSS., and a portrait of Archbishop Williams. Trinity was renowned for its quadrangle, which our diarist, however, considered inferior to that of Christ Church, Oxford, although he acknowledged that the fountain was graceful, and that the chapel and library were fair: the illuminated MSS. and the other antiquities greatly interested the Royalist visitor. King's College Chapel, with its groined stone roof, answered his expectation. Clare Hall, of "new and noble design," but "not finished;" Peter House having "a delicate chapel;" the fine college of Sidney; Catherine Hall, "a mean structure;" Emanuel, a "zealous house;" Jesus College, "one of the best built, but in a melancholy situation; and" Christ's College, the modern part, of "exact architecture," are all noticed: but Cambridge evidently was eclipsed in Evelyn's estimation by the glories of his own Alma Mater. He pronounces the schools "despicable," the public library "mean:" but he has a word of praise for the market-place of the town, and for "old Hobson, the pleasant carrier's beneficence of a fountain."[277]
Presbyterians in the University.