14 April 2026

Martin Noell’s almshouses
in Stafford, his legacy in
slave-trading and bribery,
and his death in the plague

Sir Martin Noell’s Almshouses on Earl Street, Stafford, built in 1660 for 12 poor residents of the townn (Photograph: Patrick Comerford, 2026)

Patrick Comerford

Close to the town centre of Stafford, Saint Mary’s Church, the courts, Victoria Park and the train station, Sir Martin Noell’s Almshouses form an impressive set of stone buildings on Earl Street. Their small scale contrasts with the large modern block of flats on the opposite corner and the even larger court building next door.

Behind the doors of the almshouses is a hidden chapel. But behind those walls too are stories of slavery and the slave trade, political intrigue and buying office and favour, pirates and debt, plague and death.

Sir Martin Noell (1614-1665) built the almshouses in 1660 for 12 poor residents of the town, and the 12 residents were also given a small pension and a coal allowance from Stafford Corporation.

Noell’s almshouses in Earl Street, also called ‘The College’ or ‘the Old Almshouses’, were built in a Tudor or Jacobean style on a U-plan with a central chapel. This is a group of single storey units with attics, with a central chapel, grouped around three sides of a quadrangle. They have a symmetrical six-window central range, with the chapel breaking forward under a shaped gable with short flanking embattled parapets.

The chapel has a pointed entrance with continuous mouldings in a square-headed architrave, flanking pilasters. A segmental pedimental feature over a drip has a raised panel supporting an architraved panel with the Noell arms, and flanking Doric columns on enriched plinths. The mediaeval stained-glass windows in the chapel are said to have come from the old chapel in Stafford Castle, and in the past the Sub-Rector of Saint Mary’s Collegiate Church held a weekly service there.

The substantial garden in front of the almshouses has shrubbery but no boundary wall, leaving a clear view of the 17th century stone building.

The almshouses have a central chapel with a pointed entrance (Photograph: Patrick Comerford, 2026)

Noell had specific demands about the residents who should benefit from his almshouses. He wrote that one should house an ‘ancient, impoverished minister or some other unblamable Christian qualified with the ability to read and pray daily with the poor.’ Another of the 12 properties should be for ‘a matronly woman who should have an oversight of such as at any time fall sick.’

Noell also made provision for coal and an annual pension for the six poor men and six poor women who were residents. But due to his substantial financial losses before his death, funding for the almshouses and its 12 resident had to be sourced from other benefactors.

The almshouses remained in the hands of Noell’s family until 1691. They were then conveyed to the Mayor of Stafford and four burgesses as trustees, but no ‘alms-folk’ were appointed until 1701. They were later administered by the rectors of Saint Mary’s Collegiate Church and trustees.

The whole building was completely restored around 1866. During alterations in 1925, the front wall was lowered, the old stables and outhouses were demolished, and paving from Bank Passage was taken up and re-laid there. The almshouses were extended in 1960-1962, when the number of apartments was increased from 12 to 23. Today, Sir Martin Noell’s Almshouses are a Listed Grade II* building.

The mediaeval stained-glass windows in the chapel are said to have come from the old chapel in Stafford Castle (Photograph: John Dixon)

Sir Martin Noell (also spelt Noel), the younger son of Edward Noell, a mercer, was born in Stafford in 1614 and was baptised in Saint Mary’s Church on 11 March 1614, when his surname was spelt Nowell. He was MP for Stafford (1656-1659), a London alderman and a successful merchant, entrepreneur and financier who rose to prominence during the Parliamentarian era. He was also notorious for enriching himself through piracy, the slave trade and extracting taxes, and he played a prominent role in Cromwell’s colonial plans.

Noell climbed rapidly from provincial life in Stafford to dominate the transatlantic trade in sugar and other colonial merchandise. He used his brother’s business connections in London and his own marriage to the daughter of a wealthy City draper to enter that trade. While he never travelled far from his London countinghouse, by the late 1640s he was one of the merchant-planters on Barbados, the island at the centre of England’s sugar boom.

After Charles I was executed in 1649, Noell used his contacts to secure lucrative government contracts and to profit from a variety of customs and sales taxes. He collected taxes on salt while he was an investor in salt-production, profiting from both sides of the industry. Oliver Cromwell’s son Richard Cromwell described him as ‘the great salt-master of England’.

Noell’s friend and business partner Thomas Povey said Noell was ‘considerable everywhere … a person of the most spacious interest of any merchant or citizen’ in England’. With his vast financial resources, Noell made substantial loans to Cromwell’s government for its day-to-day running costs, and the Cromwellian regime may have depended on Noell for ready cash and credit more than on any other person. Noell also acted as private money-lender to Oliver Cromwell.

A map of Hispaniola by Nicholas Comberford of Ratcliffe in 1653 … Martin Noell was involved in organising and financing Cromwell’s ‘Western Design’ against the Spanish colony of Hispaniola in 1655

Noell and Povey were involved in shaping government policies on the Caribbean colonies, particularly Barbados. Noell played a leading role in organising and financing Cromwell’s ‘Western Design’ of 1655 against the Spanish colony of Hispaniola (now Haiti and the Dominican Republic), and it is said Noell suggested the ‘Western Design’ to Cromwell.

However, the ‘Western Design’ was a fiasco, partly because profiteering by Noell and other contractors deprived the expedition of vital supplies and equipment. Driven out of Hispaniola with heavy losses, Cromwell’s troops took Jamaica instead.

But Noell, who owned a plantation in Barbados, managed to profit from the failed expedition and was further rewarded by Cromwell with a grant of 20,000 acres in Jamaica. These gave him a major stake in the English sugar industry and the slave trade that was part and parcel of it.

Noell’s plantation in Barbados had a large number of enslaved Africans working with the sugar-canes. He euphemistically referred to them as his ‘Christian servants’. However, after his re-election as MP for Stafford in 1659, the slaves and their conditions in Barbados brought Noell into conflict with other MPs in Richard Cromwell’s Parliament.

Noell was forced to defend himself against accusations in the Commons that he had violated English ‘liberties’ as a contractor by transporting royalist prisoners to indentured servitude on Barbados. The victims of his ‘most unchristian and barbarous usage’ alleged that they been ‘bought and sold … from one planter to another … as horses and beasts’.

Noell admitted transporting prisoners to the island, but denied he had sold them into slavery or that they had been treated harshly. He claimed the labour conditions for indentured servants on Barbados were better than those of the ‘common husbandman here’. The really hard work, the ‘grinding at the [sugar]-mills and attending at the furnaces or digging in the scorching island’ was mostly undertaken by African slaves, he protested.

Noell, who was joint Postmaster General from 1657 to 1659, survived the challenges in Parliament, and he continued to prosper after the fall of the protectorate and the restoration of the monarchy in 1660. The diarist Samue Pepys was surprised to hear that Noell had been knighted on 6 October 1662, but conceded that the Noell was still ‘a very useful man’.

A year later, in 1663, Noell invested heavily in England’s largest slave-trading venture, the Company of Royal Adventurers Trading to Africa. He and Povey lobbied in the early 1660s for the establishment of a royal-sponsored West Indian company ‘for the better regulating and improving of foreign plantations’.

Noell was one of the first recorded victims of the Great Plague of London in 1665. Samuel Pepys wrote in his Diary in late September: ‘I hear for certain this night that Sir Martin Noell is this day dead of the plague in London, where he hath lain sick of it these eight days’. He was buried at Saint Olave, Old Jewry, on 30 September 1665.

A commemorative plaque and Sir Martin Noell’s coat-of-arms (Photograph: Patrick Comerford, 2026)

Noell’s debts at his death in 1665 amounted to over £30,000 – over £5.75 million in spending power today – including £1,747 (over £335,000 today) he owed ‘on a contract’ for slaves. Debts led to a major lawsuit by his children that was not settled until 1682.

An inventory of his mansion in St Botolph’s, Bishopsgate, indicates Noell’s taste for exotic objects. The contents of his ‘Green Chamber’ included two cabinets, one of ebony, the other an Indian cabinet set on a frame. Many of the most exotic objects were in ‘Yr Lady’s Chamber or Closet’ and included Spanish tables, ‘Jappan trunks’, five figures of wood, two ‘China jarrs’, a snake’s skin, East India flower pots, furniture decorated with ‘East India beasts and birds’, two pieces of corral and one ostrich egg.

Through his loans and dealing with the Cromwellian regime, Noell drew the state into what had previously been the private business of colonisation and trade in the Atlantic. This marked an important step in developing British bases in the Caribbean and Cromwell’s role in growing a global empire.

Despite founding and endowing the almshouses in Stafford, Noell’s most enduring legacy is his role in colonialism, slavery and the slave trade, a legacy that Britain continues to struggle to come to terms with today.

Despite founding and endowing the almshouses in Stafford, Noell’s most enduring legacy is his role in colonialism, slavery and the slave trade (Photograph: Patrick Comerford, 2026)

Daily prayer in Easter 2026:
10, Tuesday 14 April 2026

Nicodemus visits Christ at night … a window in Saint John-at-Hampstead Church, London (Photograph: Patrick Comerford)

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or, in the calendar of the Greek Orthodox Church, with Easter Day.

Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up’ (John 3: 14) … a window in Saint Editha’s Church, Tamworth, in memory of Joseph Gray of Maids Moreton (Photograph: Patrick Comerford)

John 3: 7-15 (NRSVA):

[Jesus said:] 7 Do not be astonished that I said to you, “You must be born from above.” 8 The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.’ 9 Nicodemus said to him, ‘How can these things be?’ 10 Jesus answered him, ‘Are you a teacher of Israel, and yet you do not understand these things?

11 ‘Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony. 12 If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things? 13 No one has ascended into heaven except the one who descended from heaven, the Son of Man. 14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.’

‘The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes’ (John 3: 8) … travelling from Dalkey to Bray on the Dart at Killiney (Photograph: Patrick Comerford)

Today’s Reflections:

In the readings for three days this week, from Monday to Wednesday, we meet Nicodemus, a prominent Pharisee, a rabbi, a teacher and a member of the Sanhedrin. He has a Greek name – Νικοδημος (Nikodemos) means ‘victory of the people’ – and this Greek name probably indicates he is an urbane and sophisticated man.

Nicodemus appears three times in Saint John’s Gospel:

1, He visits Christ at night to discuss Christ’s teachings (John 3: 1-21)
2, He reminds his colleagues in the Sanhedrin that the law requires that a person should be heard before being judged (John 7: 50-51)
3, At the Crucifixion, he provides the embalming spices and helps Joseph of Arimathea to prepare the body of Christ for burial (John 19: 39-42)

In this first encounter, Nicodemus comes to Christ by night. Perhaps he did not want to be seen consulting Jesus, who is newly-arrived in Jerusalem and is already causing a stir. But we should remember too that Saint John’s Gospel uses poetic and dramatic contrasts: heaven and earth, water and wine, seeing and believing, faith and doubt, truth and falseness. Here too we have the contrast between darkness and light, the world that is in darkness is being brought into the light of Christ.

Nicodemus is a good and pious Pharisee and member of the Sanhedrin, the highest Jewish religious court. But, despite his positive attitudes to the Mosaic Law, what is the foundation of his faith?

Nicodemus acknowledges Christ is a teacher sent by God. But is this enough – is it simply an understanding of Christ without faith? At this point, Nicodemus sees but does not believe; he has insight but does not have faith.

Christ’s reply puts the emphasis back on faith rather than on law, on believing more than seeing. But does Nicodemus understand this?

Nicodemus seems to misunderstand what he hears. He thinks Christ is speaking about a second physical, natural birth from a mother’s womb.

The dialogue that follows includes two of the most quoted passages in Saint John’s Gospel:

• ‘Very truly, I tell you, no one can see the kingdom of God without being born from above’ or ‘born again’ (verse 5)

• ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (verse 16)

Today’s reading is placed between these two well-known sayings. Christ tells Nicodemus: ‘The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit’ (verse 8).

Nicodemus is confused or perplexed and asks: ‘How can these things be?’ (verse 9). Christ responds, asking him: ‘Are you a teacher of Israel, and yet you do not understand these things?’ (verse 10).

The conversation moves from the general to the particular, from the faith of many to the faith of one individual. When Jesus recalls in verse 7, ‘Do not be astonished that I said to you’, the Greek pronoun used (ὑμᾶς) is in the accusative plural form of the second-person pronoun. It signifies ‘you’ as the direct object when the speaker or writer addresses a group; so Jesus has been teaching a number of people, a group, or many people.

But when Jesus goes on to say, ‘Very truly, I tell you … yet you do not receive our testimony’ (verse 11), the first use of the word ‘you’ is singular, meaning you yourself, but the second use is plural.

It is difficult to notice these shifts in the English translations, to notice how Jesus moves from the second person singular to the first personal plural, from ‘you’ to we, then ‘you’ (plural) and ‘our’.

Who is the ‘we’ here, who owns what is ‘our’?

Too often, in the evangelical traditions, there is an emphasis on personal faith and personal salvation that makes no connection with collective faith, the faith of the Church, and makes no connection with the message of salvation not just for individuals, for humanity, or even the world, but the whole created cosmos.

When Christ speaks of the wind in verse 8, the Greek word used (πνεῦμα, pneuma) means both spirit and wind, while the word ‘sound’ (φωνή, phōnē) can also be translated as ‘voice’. I am reminded of Ezekiel 36: 25-27, where it says: ‘I will sprinkle clean water upon you, and you shall be clean from all your uncleanliness, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances.’

Nicodemus has floundered around; he really fails to grasp what Jesus is saying and its implications. His question is phrased: ‘How can this be?’ (RSV), or: ‘How can these things be?’ (NRSV). Others suggest that his question should be translated as: ‘How can these things happen?’ or even more literally: ‘How is it possible for these things to happen?’

A teacher ought to be aware of the truth. But Nicodemus seems to be behaving like a weak pupil.

In verse 12, we find a contrast between earthly things, such as the parable of the wind (see verse 8), and heavenly things, as in supreme spiritual realities. And Nicodemus is offered a choice. Which choice does he make?

Christ descended from heaven to bring eternal life, participation in God’s life. In verse 13, we read the first of Saint John’s three sayings about the Son of Man being lifted up, and it is comparable to three passages in Saint Mark’s Gospel on the Son of Man’s passion (see Mark 8: 31; Mark 9: 31; Mark 10: 33).

The word ‘lift up’ (verse 14) refers to both Christ being lifted up on the Cross and Christ being lifted up into heaven – the cross is the first step on the ladder of the ascension. For the imagery being drawn on here see also Numbers 21: 4-9. The writer of the Book of Wisdom calls the serpent a symbol of salvation (Wisdom 16: 6). But this verse also recalls the earlier remark to Nathanael that he would see the heavens opened and the angels of God ascending and descending on the Son of Man (see John 1: 51).

Nicodemus would have left Jesus that night challenged to ask whether he needed to move beyond the Law to an encounter with the living God, an encounter that brings death and rebirth. But the dialogue continues in tomorrow’s Gospel reading (John 3: 16-21).

Χριστὸς ἀνέστη!
Christ is Risen!


Nicodemus depicted in a wall-painting in Saint Guthlac’s Church in Passenham, Northamptonshire (Photograph: Patrick Comerford)

Today’s Prayers (Tuesday 14 April 2026):

‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.

The USPG Prayer Diary today (Tuesday 14 April 2026) invites us to pray:

God, bless all who join CNI’s sessions on dignity and equal rights in various parts of North India. Strengthen their voices to guide others toward respect, fairness, and equality.

The Collect:

Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.

Additional Collect:

Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.

Yesterday’s Reflections

Continued Tomorrow

‘Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up’ (John 3: 14) … an icon of the Elevation of the Holy Cross in Arkadi Monastery, near Rethymnon in Crete (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org