Sabine Baring-Gould - Cornish Characters and Strange Events

Another of his jests in the pulpit was, "England will never prosper till one hundred and fifty are taken away." The explanation is L L L – Lords, Lawyers, and Levites.

Preaching on the devils entering into the swine (S. Mark v. 23), he said that the miracle illustrated three English proverbs: —

1. That the devil will rather play at small game than sit out.

2. That those must needs go forward whom the devil drives.

3. That at last he brought his hogs to a fair market.

It was a favourite saying of Peters that in Christendom there were neither scholars enough, gentlemen enough, nor Jews enough; for, said he, if there were more scholars there would not be so many pluralists in the Church; if there were more gentry, so many born would not be reckoned among them; if there were more Jews, so many Christians would not practise usury.

One rainy day Oliver Cromwell offered Peters his greatcoat. "No, thank you," replied his chaplain; "I would not be in your coat for a thousand pounds."

Discoursing one day on the advantage Christians had in having the Gospel preached to them – "Verily," said he, "the Word hath a free passage amongst you, for it goes in at one ear and out at the other."

Preaching on the subject of duties, he said: —

"Observe the three fools in the Gospel, who, being bid to the wedding supper, every one had his excuse —

"1. He that had hired a farm and must go see it. Had he not been a fool, he would have seen it before hiring it.

"2. He that had bought a yoke of oxen and must go try them. He also was a fool, because he did not try them before he bought them.

"3. He that married a wife, and without complement said he could not come. He too was a fool, for he showed that one woman drew him away, more than a whole yoke of oxen did the former."

Peters, invited to dinner at a friend's house, knowing him to be very wealthy and his wife very fat, said at table to his host, "Truly, sir, you have the world and the flesh, but pray God you get not the devil in the end."

The copy of the Tales and Jests of Hugh Peters in the British Museum has notes to some of them, showing that the writer regarded a certain number as genuine anecdotes of Peters. Most of the others are either older stories, or else have little or no wit in them.

The above anecdotes are some of those thus noted.

That Hugh Peters was a wag Pepys lets us know, for he speaks of a Scottish chaplain at Whitehall, after the Restoration, a Dr. Creighton, whose humour reminded the diarist of Peters: "the most comical man that ever I heard; just such a man as Hugh Peters."

At the Restoration he was executed as a regicide. He was not directly implicated in the King's death, and all that he could be accused of was using words incentive to regicide. That he had been the executioner was not charged against him. There was no evidence. The accusations Hugh Peters had to meet were that he had encouraged the soldiers to cry out for the blood of the King, whom he had likened to Barabbas; that he had preached against him; that he had accused the Levites, Lords, and Lawyers – the three L's, or the Hundred and Fifty, in allusion to the numerical value of the numbers – as men who should be swept out of the Commonwealth; that he had declared the King to be a tyrant, and that the office of King was useless and dangerous.

Peters pleaded that he had been living fourteen years out of England, and that when he came home he found that the Civil War had already begun; that he had not been at Edgehill or Naseby; that he had looked after three things only – the introduction into the country of what he considered to be sound religion, the maintenance of learning, and the relief of the poor. He further stated that on coming to England he had considered it his duty to side with the Parliament, and that he had acted without malice, avarice, or ambition.

The jury, with very little consultation, returned a verdict of guilty, and he was sentenced to death.

On the 16th October Coke, the solicitor for the people of England who had acted against the King at his trial, and Hugh Peters, who had stood and preached that no mercy should be shown him, were to die.

On the hurdle which carried Coke was placed the head of Harrison, who had been executed the day before – a piece of needless brutality, which the people who lined the streets indignantly resented. On the scaffold Coke declared that for the part he had borne in the trial of Charles I he in no way repented of what he had done. Hugh Peters was made to witness all the horrible details of Coke's execution, the hanging, the disembowelling. He sat within the rails which surrounded the scaffold. According to Ludlow: "When this victim (Coke) was cut down and brought to be quartered, one Colonel Turner called to the sheriff's men to bring Mr. Peters to see what was doing; which being done, the executioner came to him, and rubbing his bloody hands together, asked him how he liked that work. He told him he was not at all terrified, and that he might do his worst, and when he was on the ladder he said to the sheriff, 'Sir, you have butchered one of the servants of God before my eyes, and have forced me to see it, in order to terrify and discourage me; but God has permitted it for my support and encouragement.'"

A man upbraided Peters with the King's death. "Friend," said Peters, "you do not well to trample upon a dying man: you are greatly mistaken; I had nothing to do in the death of the King."

As he was going to the gallows, he looked about him and espied a man with whom he was acquainted, and to him he gave a piece of money, having first bent it; and he desired the man to carry that piece of gold to his daughter as a token, and to assure her that his heart was full of comfort, and that before that piece would reach her hand he would be with God in glory. Then the old preacher, who had lived in storms and whirlwinds, died with a quiet smile on his countenance.

That a considerable portion of the community regarded the execution of the regicides as a crime, and those who suffered as martyrs, would appear from the pains taken to vilify their memory when dead, and attempts made to justify their execution.

The authorities for the life of Hugh Peters are mainly: Memoirs of Edmund Ludlow , 1771; B. Whitelocke's Memorials of English Affairs , 1732; Rushworth's Collections , 1692; Bishop Burnet's History of His Own Time , 1724; John Thurloe's Collection of State Papers , 1742; J. B. Felt's Ecclesiastical History of New England , 1855; Benjamin Brooke's Puritans , 1813, Vol. III; The Trial of Charles I and of Some of the Regicides , in Murray's Family Library, 1832; the Rev. Samuel Peters' A History of the Rev. Hugh Peters , New York, 1807; An Historical and Critical Account of Hugh Peters (with portrait), London, 1751, reprinted 1818; Felt (Joseph B.), Memoir, a Defence of Hugh Peters , Boston, 1857; Colomb (Colonel), The Prince of Army Chaplains , London, 1899; also Gardiner's (S. R.) History of the Commonwealth , and the Dictionary of National Biography, passim .

James Polkinghorne, the noted champion wrestler of Cornwall, was the son of James Polkinghorne, who died at Creed, 18th March, 1836. The wrestler James was born at S. Keverne in 1788, but there is no entry of his baptism in the parish register.

Cornish wrestling was very different from that in Devon – it was less brutal, as no kicking was allowed. The Devon wrestlers wore boots soaked in bullock's blood and indurated at the fire, and with these hacked the shins of their opponents, who wore as a protection skillibegs , or bands of hay twisted and wrapped round their legs below the knee.