Calamy in his Continuation of the account of ministers ... ejected .... Part 2

His Account of the Plague in his Treatise call'd God's Terrible Voice in the City, is very affecting. He there tells us, that it was in Holland in the Beginning of May 1664, and the same Year began in some remote Parts of this Land, though [in London] the Weekly Bills of mortality took notice but of three. In the Beginning of May 1665, nine died of it in the Heart of the City, and eight in the Suburbs. The next Week, the Bill fell from nine to three. In the next Week it mounted from three to 14, in the next to seventeen, in the next to 43. In June the Number increas'd from 43 to 112; the next Week to 168; the next to 267; the next to 470. In the first Week of July, the Number arose to 725, the next 1,089, the next to 1,843, the next to 2,010. In the first Week in August the Number amounted to 2,817, the next to 3,880, the next to 4,237, the next to 6,102. In September a Decrease of the Distemper was hop'd for: But it was not yet come to its Height. In the first Week there died of it six thousand nine hundred eighty-eight: And though in the second Week the Number abated to 6,544; yet in the third Week it arose to 7,165, which was the highest: And then of the 130 Parishes in and about the City there were but four which were not infected; and in those there were but few People remaining that were not gone into the Country.

In the House where he lived, there were eight in Family; three Men, three Youths, an old Woman, and a Maid. It was the latter End of Sept. before any of them were touched. The Maid and two of the youths were first seiz'd with the Distemper, which began with a shivering and trembling in her Flesh, and quickly seiz'd on her Spirits. This was on the Monday, and she died on the Thursday full of Tokens. On Friday one of the Youths had a swelling in his Groin; and on the Lord's Day died with the Marks of the Distemper upon him. On the same Day another of the Youths sicken'd, and on the Wednesday following he died. On the Thursday Night the Master of the House fell sick, and within a Day or two was full of Spots, but was strangely recovered, beyond his own or others Expectations. In the fourth Week in September there was a Decrease, to 5,538. In the first Week of October, there was a farther Decrease to 4,929; in the next to 4,327, the next to 2,665, the next to 1,421 and the next to 1,031.

The first Week in Nov. there was an Increase, to 1,414; but it fell the Week after to 1,050 and the Week after to 652 and so lessen'd more and more to the End of the Year. And the whole Number of those that were reckon'd to die of the Plague in London, this Year, was 68,596. But God was pleas'd to take a particular Care of this Good Man. He continued in perfect Health all the while, and surviv'd this sad Providence, and was useful by his unwearied Labours to a numerous Congregation, till the Year 1678.

Calamy in his Continuation of the account of ministers ... ejected .... Part 1

Of The Account Of The Ministers, Lecturers, Masters and Fellows of Colleges, and Schoolmasters, who Were Ejected and Silenced After the Restoration in 1660, by Or Before the Act for Uniformity

Pag. 32. St. Mary Magdalen Milk Street; Mr. Thomas Vincent. Add, MA of Christ Church, Oxon. He was born at Hertford in May, 1634. He and Mr. Nathanael Vincent were Sons of the Worthy Mr. John Vincent, a Minister born in the West, but who died in the rich Living of Sedgfield in the Bishoprick of Durham. It was observed of this Mr John Vincent, that he was so narrated, and forc'd upon so many Removes for his Nonconformity, that though he had a good Number of Children, yet he never had two of them born in one County. As to the Time of the Death of this Mr. Thomas Vincent, (who was the elder Brother of the two) the Year 1671, should be chang'd into 1678.
He succeeded Mr. Case in this Living, though neither the one nor the other of them are mentioned in London, Westminster and Southwark. He is mentioned in Newcourt's Rep. Eccl. Vol. I. p. 471: Only Mr. Vincent's immediate Successor is taken notice of, Mr. Thompson, who came to the Living, Sept. 9. 1662. Mr. John Evans has added some farther Account of him, before a late Edition of his useful Treatise intituled, God's Terrible Voice in the City.
He was one of the few Ministers who had the Zeal and Courage to abide in the City amidst all the Fury of the Pestilence in 1665, and pursu'd his Ministerial Work in that needful but dangerous Season with all Diligence and Intrepidity, both in publick and private. Some Divines of the Establishment maintain'd their Station at that time with a Primitive Zeal and Fervour. Dr. Anthony Walker of Aldermanbury, through the whole Vitasition, preach'd a constant Weekly Lecture at his own Church. Mr Meriton also continu'd, and so did Dr. Thomas Hcrtcn, who was encourag'd to it by that extraordi- nary Providence which had preserv'd him, when an Infant, from the Plague, while his Nurse had it upon her. But the main Body of the Publick Ministers retir'd from the Danger, and left their Pulpits vacant. In this Case the Ministers that had been silenc'd Three Years before, and had preached only privately and to small Numbers, thought it their Duty to give the best Help they could to the many Thousands that remain'd in the City. They stay'd and preach'd to vast Congregations; and the immediate Views of Death before them, made both Preachers and Hearers serious at an uncommon Rate. Among those thus employ'd, were, Mr Chester, Mr Turner, Mr Franklin, Mr Grimes, (who came from Ireland, and sometimes went by the Name of Chambers,) and this Mr Thomas Vincent, He was for some time employ'd in assisting Mr. Doolittle at Islington in giving some Young Persons an Academical Education, for which Sort of Service he was thought well qualify'd. Upon the Progress of the Distemper in the City, he acquainted his good Friend with his Design to quit that Employment, and apply himself peculiarly to the Visitation of the Sick, and the instructing of the Sound, in that Time of pressing Necessity. Mr. D. endeavour'd to dissuade him, by representing the Danger he must run; that he thought he had no Call to it, being then otherwise employ'd; and that it was rather advisable he should reserve himself for farther Service to the rising Age, in that Station wherein he then was so usefully fix'd. Mr. Vincent not being satisfyed to desist from his intended Service, they agreed to desire the Advice of their Brethren, in and about the City upon the Case. When Mr. D. had represented his Reasons at large, Mr Vincent acquainted his Brethren, that he had very seriously consider'd the Matter before he had come to a Resolution: He had carefully examin'd the State of his own Soul, and could look Death in the Face with Comfort: He found no Timorousness and Dread in his own Temper: He thought it was absolutely necessary that such vast Numbers of dying People should have some' Spiritual Assistance: He could have no Prospect of Service in the Exercise of his Ministry through his whole Life like that which now offer'd itself: He had often committed the Case and himself to God in Prayer; and upon the whole had solemnly devoted himself to the Service of God and Souls upon this Occasion: And therefore hoped none of them would endeavour to weaken his Hands in this Work. When the Ministers present had heard him out, they unanimously declar'd their Satisfaction and Joy, that they apprehended the Matter was of God, and concurred in their Prayers for his Protection and Success.
He went out hereupon to his Work with the greatest Firmness and Assiduity. He constantly preach'd every Lord's Day through the whole Visitation, either at Aldgate-Church, or Great St. Hellens in Bishopsgate-Street, or Allhallows in Thames Street, or some other Church. His Subjects were most moving and important; and his Management of them most pathetick and searching. It was a general Inquiry through the preceding Week where he was to preach: Multitudes follow'd him where- ever he went: And he preach'd not a Sermon by which there were not several awaken'd, and as far in London, Westminster and Southwark. As far as Men could judge brought home to God. Besides this, he without the least Terror visited everyone that sent for him, doing the best Offices he could for them in their last Extremities : Being instant in Season and out of Season to save Souls from Death.

Calamy on the Plague in his Nonconformist memorial

In the year 1665, the plague broke out, which carried of about an hundred thousand persons in the city of London. The ejected ministers had, till this time, preached very privately, and only to a few : but now, when the clergy in the city-churches fled, and left their flocks in the time of their extremity, several of the Nonconformists pitying the dying and distressed people, who had none to help them to prepare for another world, nor to comfort them in their terrors, when about 10,000 died in a week; were convinced that no obedience to the laws of man could justify their neglecting men's souls and bodies in such extremities. They therefore resolved to stay with them, to enter the deserted pulpits, and give them what assistance they were able, under such an awakening providence; to visit the sick, procure what relief they could for the poor, especially such as were shut up. The persons that determined upon this good work were Mr. T. Vincent, Mr. Chester, Mr Janeway, Mr Turner, Mr Grimes, Mr Jackson, Mr Franklyn, and some others. The face of death so awakened preachers and hearers, that the former exceeded themselves in lively fervent preaching; and the latter heard with a peculiar ardour and attention. Througli the blessing of God, many were converted, and religion took such hold on their hearts, that it could never afterwards be efaced. While God was consuming the people by this judgment and the Nonconformists were labouring to save their souls, the parliament, which sat at Oxford, was busy in making an act to render their case incomparably harder than it was before, by putting upon them a certain oath, which if they refused, they must not come (unless upon the road) within five miles of any city or corporation, any place that sent burgesses to parliament, any place where they had been ministers, or had preached after the act of oblivion ....

Appleby on the Nonconformists and the Plague 1665 Part 1

From David J Appleby's essay in The Great Ejectment of 1662: Its Antecedents, Aftermath, and Ecumenical Significance editor Alan P F Sell

In 1665 plague crossed the Channel, bringing perhaps the worst visitation since the Black Death of 1348. Over the next two years it spread across England and Wales, mainly through the cloth trade routes. As London citizens began to die in droves, the wealthy and well connected fled. King and Parliament removed to Oxford, leaving George Monck, Duke of Albemarle and his army in charge of London. England was by now at war with the Dutch and, with the economic and political life of the capital seriously disrupted, the authorities were understandably more nervous than usual. The traditional ties between English religious dissenters and the Netherlands gave rise to suspicions of treasonable collaboration, and Albemarle kept his soldiers busy rounding up both Quakers and more conventional Nonconformists. Many of these unfortunate individuals subsequently died of plague in the unhealthy environs of London's prisons; including Richard Flavell, a minister who had come to London after having been ejected from his Gloucestershire living, only to perish in Newgate. Hundreds of arrests were also made in the provinces. Charles appointed his brother, James. Duke of York to supervise operations in the areas so recently affected by the Northern Rising. Predictably, little effort was made to distinguish been radicals and moderates, with the result that peaceable Presbyterian ministers such as Philip Henry found themselves caught in the net.

Whatever else he may have been, Gilbert Sheldon was no coward. He remained working in Lambeth throughout the epidemic. Similarly, at least nineteen Anglican clergy stayed to comfort their London congregations, and eleven of them paid for this devotion with their lives. Several of their colleagues, however, deserted their parishes in panic. Nonconformist clergy who had remained in the city promptly climbed into the empty pulpits, or held prayer meetings in private houses to bring spiritual solace to people by now desperately afraid that judgement day was approaching. Calamy records the names of fourteen such ministers who preached in London during these troubled times, the best known being Thomas Vincent, formerly of St. Mary Magdalen, Milk Street. Several more ministers are known to have been living in London and may also have participated in the work. A number of others, Richard Baxter among them, moved out of the city, taking the plague with them in some cases. Relatively little work has been done to investigate the conduct of Nonconformist clergy (and 

their episcopalian counterparts, for that matter) in provincial areas affected by the Great Plague, although it has been suggested that matters in the grievously afflicted cloth-working town of Colchester in Essex followed a similar course to London. The former Colchester minister Owen Stockton may well have engaged in pastoral work in the plague-ridden town, for example, and Obadiah Grew certainly did so in Coventry. ....

Ejection a death

From 1657 Philip Henry regularly kept a diary and would annually make an interesting note on the return of his birthday. He was born on St Bartholomew's Day, 1631. In 1663 he wrote of it as “being the day of the year on which I was born … and also the day of the year on which by law I died, as did also near two thousand faithful ministers of Jesus Christ”.

Raymond Brown (p 10) points out that phrases such as "as though the person ... so offending or neglecting were dead" occur five times in the Act of Uniformity. He quotes Henry and adds in a footnote that in farewell sermons Thomas Watson says that he and his colleagues would "be laid down shortly as if we were naturally dead" and speaks of leaving legacies. Daniel Bull spoke of "dying in this congregation".

Note also how Calamy summarises the moving sermon by Edward Hancock of Bristol on 2 Corinthians 13:11 beginning, " At this time I am called to a work, which possibly may be unpleasing to many, even as to myself; that is, to die a civil death, whilst I am naturally alive."

Devonian nonconformist and Huguenot biographer John Quick, who, until imprisoned, carried on preaching in Brixton after his ejection spoke of ‘that unrighteous Act, which slew in one day two thousand able and faithful ministers of the gospel’.

Bishoprics and Deaneries

Apparently the offers of bishoprics and deaneries to Presbyterians were as follows, Edward Reynolds being the only one to take up the offer:

Bishoprics
Norwich Edward Reynolds
Hereford Richard Baxter
Lichfield and Coventry Edmund Calamy

Deaneries
Rochester Thomas Manton
Lichfield William Bates
York Edward Bowles

Banner of Truth Trust

This is the cover of the Banner of Truth magazine for August. The cover is flagging up the reissue of a small book of farewell sermons originally published by Banner back in 1962 and includes introductory material from the book by Iain Murray, which includes biographical material on the seven preachers. The book's contents are as follows:

Introduction
Edmund Calamy Trembling for the Ark of God (1 Sam. 4:13)
Thomas Brooks A Pastor’s Legacies
John Collins Contending for the Faith (Jude 3)
Thomas Lye A Pastor’s Love for His People (Phil. 4:1) Stand Fast in the Lord (Phil. 4:1)
Thomas Watson Weal to the Righteous but Woe to the Wicked (Isa. 3:10, 11) Parting Counsels (2 Cor. 7:1)
John Oldfield Stumbling at the Sufferings of the Godly (Psa. 69:6)
John Whitlock Remember, Hold Fast and Repent (Rev. 3:3)
The Nonconformist’s Catechism

Farewell Sermons Contents

The Contents of the Farewell Sermons volume from SDG

1- Edmund Calamy - Sermon from 2nd Samuel 24:14 "Let us Fall into the Hand of the Lord"

2- Thomas Manton - Sermon from Hebrews 12:1 - "The people of God that have such a multitude of examples of holy men and women set before them, should prepare themselves to run the spiritual race with more patience and cheerfulness."

3- Joseph Caryl - Sermon from Revelation 3:4 - "In which encouragement I told you we might consider two things, or take it into two parts. First, " That they should walk with Christ." Secondly, " They should walk in white."

4- Thomas Case - Sermon on Revelation 2:5 - "CHRIST here prescribes precious physic for the healing of this languishing church of Ephesus; it is compounded of a threefold ingredient: 1. Self-reflection, " Remember from," &c. 2. Holy contrition and humiliation before the Lord, " Repent." 3. Thorough reformation, " Do thy first works."

5- William Jenkyn - Morning Sermon on Hebrews 11:38 - "The apostle in this excellent chapter, (that by some is deservedly called a little book of martyrs) discovers the triumph of faith, or victory against all difficulty we meet with."

6- William Jenkyn - Afternoon Sermon on Exodus 3:2-5 - "First then, for explanation, I shall here endeavour to open these two things to you: first, what it is for a place to be holy, or wherein the nature of the holiness of the places consists ; secondly, what that is, that is the foundation or cause of the holiness of places; and both these must in our discourse, and likewise apprehension, be accurately distinguished."

7- Richard Baxter - Sermon on Colossians 2:6,7 - "Omitting the division, and in part the opening of the words, the observation is ; - " That those that have received Christ Jesus the Lord, must accordingly be rooted, built Up in him, and established in the faith; and walk in him as they have been taught, and abound therein with thanksgiving."

8- Thomas Jacombe - Morning Sermon on John 8:29 - The observation I intend to speak to, shall be this: They that please God, and endeavour always to do the things that please God, such God will be with; such the Father will not leave alone; especially in times of suffering and trouble, for I will bring it to that case.

9- Thomas Jacombe - Afternoon Sermon on John 8:29 - Let me endeavour to prevail with every one of you, so to carry yourselves in your several places and capacities, that whatever you do, you may please God.

10- William Bates - Morning Sermon on Hebrews 12:20,21 - Now in these two verses he sums up, by way of recapitulation, all that which he had discoursed of at large, and in them you may observe these two things. 1. A description of God, to whom he addresses this prayer: The God of Peace. 2. The substance of the prayer itself.

11- William Bates - Afternoon Sermon on Hebrews 12:20,21 - It follows " that great Shepherd of the sheep." For the opening of this, 1. We will consider the title of Christ. 2. The person for whom this title relates.

12- Thomas Watson - Morning Sermon on John 13:34 - Doctrine. Christians ought to make conscience of this duty of loving one another. Confident I am, we shall never see religion thrive in the world, until we see this grace of love flourish in the heart of christians.

13- Thomas Watson - Afternoon Sermon on 2 Corinthians 7:1 - It is the title that I intend now, by the help of God, to insist upon, that sweet parenthesis in the text, "dearly beloved," wherein you have the apostle breathing forth his affections unto this people. He speaks now as a pastor, and he speaks to them as his spiritual children.

14- Thomas Watson - Farewell Sermon on Isaiah 3:10,11 - This text is like Israel's pillar or cloud; it hath a light side, and a dark side: it hath a light side unto the godly, "Say unto the righteous, it shall be well with him;" and it hath a dark side unto the wicked, "Woe unto the wicked, it shall be ill with him." Both you see are rewarded, righteous and wicked; but here is a vast difference, the one hath a reward of mercy, the other a reward of j ustice.

15- Thomas Lye - First Sermon on Philippians 4:1 - I shall without any more ado enter upon the text; in which you have two things considerable. A most melting compellation, and a most serious exhortation. 1. A melting compellation, "my brethren, dearly beloved," &c. 2. A serious exhortation; and in it first, the matter of the duty, stand, and stand it out, and stand fast. Secondly, the manner. First, so stand, so as you have stood, stand fast. Second, in the Lord; stand so, and stand in the Lord, in the Lord's strength, and in the Lord's cause.

16- Thomas Lye - Second Sermon on Philippians 4:1 - "It is the grand and indispensable duty of all sincere saints, in the most black and shaking seasons, to stand fast fixed and steadfast in the Lord."

17- Matthew Mead - Sermon on 1 Corinthians 1:3 - Being therefore now to part, I thought to go to the top of the mount, and leave with you grace and peace from God our Father, and from our Lord Jesus Christ. In which words there are two generals. 1. A double blessing desired: Grace and Peace 2. A double spring discovered: that is the Father and the Son, God and Christ.

18- Matthew Newcomen - Sermon on Revelation 3:3 - There are three doctrines obvious in the text; Doctrine 1. That it is the duty of christians, to remember those truths that they have heard and received. Doctrine 2. That it is the duty of christians to hold fast the truth that they have heard and received. Doctrine 3. That continued repentance is the duty of christians, as well as initial repentance. Remember therefore how thou hast received, and heard, and hold fast and repent.

19- Thomas Brooks - Sermon on Questions Asked and Answered followed by 27 Legacies that Brooks Left to his Beloved People

20- John Collins - Sermon on Jude 3 - These words contain two parts. 1. A duty exhorted to. 2. The manner of the management of duty. The duty exhorted to, is, to retain the faith delivered to the saints. The manner of its management is, that we should earnestly contend to keep it.

21- Edmund Calamy - Sermons 1 Samuel 4:13 - I shall gather two observations from the words. 1. That when the ark of God is in danger of being lost, the people of God have thoughtful heads and trembling hearts. 2. That a true child of God is more troubled, and more solicitous what shall become of the ark, than what shall become of wife and children or estate.

22- John Gaspine - Sermon on Luke 12:32 - The text contains that exhortation of Christ, wherein he exhorts them to undauntedness and resolution in the ways of God. " Fear not, little flock, for it is your Father's good pleasure to give you the kingdom." The words may be divided into these two parts. First, Here is an exhortation: "Fear not, little flock." Secondly, The reason of this exhortation: "for it is your Father's good pleasure to give you the kingdom."

23- Lazarus Seaman - Sermon on Hebrews 13:20,21 - In which words, there are two two things considerable. 1. The matter of the apostle's prayer. 2. The grounds, which he doth insinuate for audience.

24- George Evanke - Sermon on Matthew 26:39 - Doct. A gracious soul will endeavour the crossing his own will, when be sees that it crosses God's. Or, thus, A true Christian dare not, at least ought not, to gratify his own humour when it stands in opposition, or cometh in competition with God's honour.

Coleman Anecdote 01 Calamy

In London the celebrated Edmund Calamy, BD, was one of the first that was imprisoned after the passing of the "Act of Uniformity." He went on Lord's-day, December 28, to the church of Aldermanbury, where he had been minister, with an intention to be a hearer; but the person expected to preach happened to fail. To prevent a disappointment, and through the importunity of the people present, he went up and preached upon the concern of old Eli for the ark of God. Upon this, by a warrant from the Lord Mayor, he was committed to Newgate as a breaker of the "Act of Uniformity;" but in a few days, when it was seen what a resort to him there was of persons of all qualities, and how generally the severity was resented, he was discharged by his Majesty's express order. His grandson relates the following:

"I have been informed that a certain Popish lady, happening then to pass through the City, had much ado to get along Newgate Street, by reason of the many coaches that attended there, at which she was not a little surprised. Curiosity led her to inquire into the occasion of the stoppage, and the appearance of such a number of coaches in a place where she thought nothing of that kind was to be looked for. The standers-by informed her that one Mr Calamy, a person generally beloved and respected, was imprisoned there for a single sermon, at which they seemed greatly disturbed and concerned. This so moved the lady that, taking the first opportunity of waiting upon the King at Whitehall, she frankly told his Majesty the whole matter, expressing her fear that, if such steps as these were taken, he would lose the affections of the City, which might be a very ill consequence. Upon this account, and some others, my grandfather was in a little time discharged by the express order of his Majesty." 

This imprisonment made no small noise in the country. Dr Wilde published a copy of verses, in a facetious style, addressed to Mr. Calamy, which was spread through all parts of the kingdom. And oh what insulting, says Mr Baxter, there was by that party in the Newsbook and in their discourses, that Calamy, who would not be a bishop, was in jail. Coleman gives the Wilde poem.

The Savoy Conference

(From Wikipedia)

The Savoy Conference of 1661 was a significant liturgical discussion that took place, after the Restoration of Charles II, in a supposed attempt to effect a reconciliation within the Church of England.

It was convened by Gilbert Sheldon, in his lodgings at the Savoy Hospital in London (where the Savoy Hotel now is) and was attended by commissioners: 12 Anglican bishops and 12 representative ministers of the Puritan and Presbyterian factions. Each side also had nine deputies (called assistants or coadjutors). The nominal chairman was Accepted Frewen, the Archbishop of York. The object was to revise the Book of Common Prayer. Richard Baxter for the Presbyterian side presented a new liturgy, but this was not accepted. In 1662 the Act of Uniformity followed and the Great Ejection.

Commissioners

The nominated commissioners and deputies were as follows:

Accepted Frewen, Archbishop of York

Gilbert Sheldon, Bishop of London

John Cosin, Bishop of Durham

John Warner, Bishop of Rochester

Henry King, Bishop of Chichester

Humphrey Henchman, Bishop of Salisbury

George Morley, Bishop of Worcester

Robert Sanderson, Bishop of Lincoln

Benjamin Laney, Bishop of Peterborough

Brian Walton, Bishop of Chester

Richard Sterne, Bishop of Carlisle

John Gauden, Bishop of Exeter

For the presbyterians (eventually ejectees marked *):

Edward Reynolds, Bishop of Norwich

Anthony Tuckney*

John Conant (Reynolds' son-in-law)

William Spurstow*

John Wallis

Thomas Manton*

Edmund Calamy*

Richard Baxter *

Arthur Jackson*

Thomas Case*

Samuel Clarke*

Matthew Newcomen*

Deputies

On the episcopal side:

John Earle, Dean of Westminster

Peter Heylin Sub-dean of Westminster.

John Hacket

John Barwick

Peter Gunning

John Pearson

Thomas Pierce

Anthony Sparrow

Herbert Thorndike

On the presbyterian side:

Thomas Horton (ejected but then conformed) 

Thomas Jacomb*

William Bates*

John Rawlinson*

William Cooper*

John Lightfoot

John Collinges*

Benjamin Woodbridge (ejected but then conformed and then became a nonconformist again)

There was to have been one more deputy on the presbyterian side, the former physician Roger Drake*. A clerical error caused his name to appear as "William Drake" in the official document, and he did not actually attend.

Farewell Sermons (audio)

Two Farewell Sermons can be heard being read here. The sermons are those of Edmund Calamy and Joseph Caryl.

Farewell Sermons

Where can we find the farewell sermons? David Appleby highlights

1. The 77 printed sermons by 50 men mentioned elsewhere

2. The 8 sermons by Moseley preacher Joseph Cooper amalgamated and printed together

3. The valedictory addresses written of in various contemporary diaries and other similar accounts

4. Five sermons in manuscript form. The same hand transcribed sermons by Thomas Ford, Lewis Stucley and Thomas Powel delivered in Exeter. These are preserved in the Rawlinson MS at the Bodleian.

5. Two sermons by Matthew Newcomen given at Dedham that can be found in Dr Williams' Library. The latter was published though in revised form.

The overwhelming majority of printed sermons appeared 1662-1664. At least 19 pamphlets of various sizes circulated (from one or two sermons to Richard Fairclough's 14 sermon series). Compilations soon began to appear as well, first by London men then from elsewhere. At least 16 compilations appeared August 1662-March 1663 some containing as many as 42 sermons. There was at least one translation - into Dutch.

A unique and anonymous East Midlands collection England's Remembrancer was published in 1663. Calamy revealed their names in 1713. Unlike other publications, it contained only farewell sermons.

We must remember that, all told, this is still only a small fraction of the hundreds of farewell sermons preached at the time.

Pepys' Diary 10/08

Sunday 10 August 1662
(Lord’s day). Being to dine at my brother's, I walked to St Dunstan's, the church being now finished; and here I heard Dr Bates, who made a most eloquent sermon; and I am sorry I have hitherto had so low an opinion of the man, for I have not heard a neater sermon a great while, and more to my content. So to Tom’s, where Dr Fairebrother, newly come from Cambridge, met me, and Dr Thomas Pepys. I framed myself as pleasant as I could, but my mind was another way. Hither came my uncle Fenner, hearing that I was here, and spoke to me about Pegg Kite's business of her portion, which her husband demands, but I will have nothing to do with it. I believe he has no mind to part with the money out of his hands, but let him do what he will with it. He told me the new service-book (which is now lately come forth) was laid upon their deske at St Sepulchre's for Mr Gouge to read [Thomas Gouge (1605-1681), eminent Presbyterian minister, son of William Gouge DD (lecturer at and afterwards Rector of St Anne’s, Blackfriars). Thomas was vicar of St Sepulchre from 1638 until ejected in 1662]; but he laid it aside, and would not meddle with it: and I perceive the Presbyters do all prepare to give over all against Bartholomew-tide. Mr Herring, being lately turned out at St Bride's, did read the psalm to the people while they sung at Dr Bates’s, which methought is a strange turn. After dinner to St Bride’s, and there heard one Carpenter, an old man, [Richard Carpenter (d c 1670), an Anglican, formerly an Independent and three times joined the Roman church. Author of A new play call’d the pragmatical Jesuit new leven’d (c 1669). ‘A fantastical man that changed his mind with his clothes, and that for his juggles and tricks in matters of religion…was esteemed a theological mountebank” {Wood}] who, they say, hath been a Jesuit priest, and is come over to us; but he preaches very well. So home with Mrs Turner, and there hear that Mr Calamy hath taken his farewell this day of his people, and that others will do so the next Sunday. Mr Turner the draper, I hear, is knighted, made Alderman, and pricked for Sheriffe, with Sir Thomas Bluddel, for the next year, by the King, and so are called with great honour the King’s Sheriffes. Thence walked home, meeting Mr Moore by the way, and he home with me and walked till it was dark in the garden, and so good night, and I to my closet in my office to perfect my Journall and to read my solemn vows, and so to bed.

Edmund Calamy the Elder

The historian Edmund Calamy's second entry is his own grandfather Edmund Calamy (1600-1666) known as "the elder". An English Presbyterian church leader, he was of Huguenot descent and was born in Walbrook, London and educated at Pembroke College, Cambridge, where his opposition to Arminianism excluded him from a fellowship. Nicholas Felton, Bishop of Ely, nevertheless made him his chaplain and gave him the living of St Mary, Swaffham Prior, which he held till 1626. He then removed to Bury St Edmunds, where he lectured for 10 years, retiring when his bishop (Wren) insisted on the observance of certain ceremonial articles. In 1636 he was appointed rector (or perhaps only lecturer) of Rochford, Essex, but had to leave for the sake of his health. In 1639 he was elected to the perpetual curacy of St Mary Aldermanbury, London, where he had a large following.
At the opening of the Long Parliament he distinguished himself in defence of the Presbyterian cause and contributed to the conciliatory work known as Smectymnuus, against Bishop Joseph Hall's presentation of episcopacy. The initials of the names of the several contributors formed the name under which it was published, viz., Stephen Marshall, E Calamy, T Young, Matthew Newcomen and W Spurstow. Calamy was an active member in the Westminster Assembly of divines, and, refusing to advance to Congregationalism found in Presbyterianism the middle course which best suited his views of theology and church government. He opposed the execution of King Charles, lived quietly under the Commonwealth, and was assiduous in promoting the king's return; for this he was afterwards offered the bishopric of Coventry and Lichfield, but declined, perhaps for his wife's sake.
He was made one of Charles's chaplains, and vainly tried to secure the legal ratification of Charles's declaration of 1660. He was so affected by the sight of the devastation caused by the Great Fire of 1666 that he died shortly afterwards. He was buried in the ruins of his church, near the place where the pulpit had stood. His publications are almost entirely sermons.
His eldest son Edmund Calamy "the younger", followed a similar religious path, and was also ejected (from the rectory of Moreton, Essex). He was of a retiring disposition and moderate views. He died 1685.

[A Mr Lee the LEcturer here was also ejected]

Haslefoot Bridges

In his Nonconformist Ministers Memorial Edmund Calamy begins with ejected or silenced ministers in the cities of London and Westminster and in Southwark. He begins at St Alban's, Wood Street, and says of

MR. HASLEFOOT BRIDGES of St. John's College, Cambridge. He was a gentleman and a scholar; much admired, though of a reserved disposition. About the year 1680, he lived at Enfield, Middlesex; but whether he preached there or not, doth not appear. He was possessed of an estate, and was disposed to do good with it. His only daughter being unhappily married, he gave the whole of it (on condition of her dying childless, as she did in 1695) to charitable uses: principally to the college where he was educated, and to the parish of which he was minister.

[It is added: Dr Wm Watts was sequestered from this rectory. He had been chaplain to Charles I and, from Walker's account, appears to have been a respectable and learned man. If it be true, as that writer relates, that he and his family were treated with severity on the change of the times, Mr Bridges was in no sort accessory to it; nor did he immediately succeed him, but a person of the name of Glendon, so that probably he might not enjoy the living till after Dr Watts's death, as he died some time before the Restoration. Mr. Fisher as assistant to Mr Bridges was ejected with him.]