forego their ministry, rather than subscribe to the allowance of it.

Leicester. It is a pity that so many of the best ministers, and those who are the most painful preachers, have stood to be deprived for these things.

T. My lord, we acknowledge that the peace of the church ought to be dearer to us than our lives. But with your lordship's favour, I must say, in conscience towards God, and in the duty I owe to her excellent majesty, to your good lordships, and to the whole church and state," that the ministers, in so doing, have acted well. The things to which they were required to subscribe being so grievous, they ought not to have yielded, though they were deprived of their ministry.

A. From the letter of Dr. Ridley, now read to you, you ee that he approved of the habits.

S. Mr. Fox, in his "Book of Martyrs," reporteth that Ridley, at his degradation, scorned the habits, saying, "They are foolish and abominable, and too fond for a vice in a play."

A. You will call in question the authority and jurisdiction of the bishops, as well as many other things.

T. We object against the Prayer Book, because it allows and attempts to justify an insufficient ministry, directly contrary to the word of God. This appears from 1 Tim. iii. and Titus i.

Treasurer. What scripture is there to prove that he who administers the sacraments should also preach?

T. "Go ye, therefore, and teach all nations, baptizing them," &c. And Jesus Christ having joined these things together, it is not lawful for men to put them asunder. This is not our opinion only, but the opinion and practice of all the foreign reformed churches.

A. The apostolic rule which you have alleged, is an idea of a minister.

T. To make it merely an idea would overturn the religion of God's word; because, for the same reason, the duties of magistrates, churches, parents, children, and all others, might be made duties merely in idea.

Treasurer. That is impossible.

T. If the churches, even in times of bloody persecution, have observed this order, that they who minister the sacraments shall also preach; it cannot be difficult for us in a

* See Fox's Acts and Monuments of Martyrs, vol. iii, p. 427.

state of peace. (Here the conference closed, and the company departed.)*

Mr. Strype observes of this conference, that the ministers were convinced of their error, and persuaded to conform; but it is evident he knew not the persons, and he even acknowledges that he never saw the debate.+ Mr. Travers continued a decided nonconformist to his death; and Dr. Sparke appeared at the head of the nonconformists at the Hampton-court conference, nearly twenty years after this period.+

Mr. Travers continued lecturer at the Temple, with Mr. Hooker the new master, about two years, though with very little agreement, the former being a strict Calvinist, and the latter a man of larger principles; after which, he was at length brought into trouble. Many of their sermons were upon points of controversy, relative to the doctrine, discipline, and ceremonies of the church. The forenoon sermon often spoke the language of Canterbury, and the afternoon that of Geneva. Fuller observes of Mr. Travers, "that his utterance was agreeable, his gesture graceful, his matter profitable, his method plain, and his style carried in it the flowings of grace from a sanctified

• MS. Register, p. 508-514.

+ Strype's Whitgift, p. 170.

Dr. Thomas Sparke was born at South Somercoates in Lincolnshire, and was chosen perpetual fellow of Magdalen college, Oxford. He was afterwards presented by Lord Gray to the rectory of Bleachley in Bucking hamshire, where he was held in great esteem on account of his piety and diligence. About the year 1575 he became chaplain to Bishop Cooper of Lincoln, who preferred him to the archdeaconry of Stow; but this he resigned "for conscience sake," and contented himself with his parsonage. He was a learned man, a solid divine, well read in the fathers, and much esteemed for his gravity and exemplary life and conversation. He united with the leading puritans in subscribing the " Book of Discipline." For writing a book upon the succession, in the days of Queen Elizabeth, he was brought into trouble; but, on the accession of James, "his majesty gave him a most gracious countenance for what he had done." He died at Bleachley in the year 1616, when his remains were interred in his own church. Wood denominates Dr. Rainolds and Dr. Sparke "the pillars of puritanism, and the grand favourers of nonconformity." But Sparke afterwards renounced his nonconformity, and published a book upon the subject, entitled, "A Brotherly Persuasion to Unity and Uniformity in Judgment and Practice, touching the received and present Ecclesiastical Government, and the Authorized Rites and Ceremonies of the Church of England," 1607. This was answered by "The Second Part of the Defence of the Ministers' Reasons for refusal of Subscription and Conformity to the Book of Common Prayer," 1608. Also by a work entitled, “ Á Dispute upon the Question of Kneeling in the Act of receiving the Sacramental Bread and Wine," &c. 1608.-Wood's Athenæ Oxon. vol. i. p. 290, 351, 352-Neal's Puritans, vol. i. p. 423.

Walton's Life of Hooker, p. 90. Edit. 1665.

heart." This is certainly a very high character from zealous conformist.

The sermon in the morning was oftentimes controverted in the afternoon, and again vindicated the following Lord's day. Mr. Hooker, therefore, complained of this usage, when Archbishop Whitgift, without the least warning, silenced Mr. Travers from preaching at the Temple, or at any other place in the kingdom. The manner in which the archbishop proceeded to inflict this heavy sentence, proved no small reproach to his episcopal character, and gave great offence to most men of wisdom and moderation. For as Mr. Travers was ascending the pulpit to preach on the Lord's day afternoon, Whitgift's officer served him with a prohibition on the pulpit-stairs; upon which, instead of a sermon, he acquainted the congregation with his suspension, and dismissed them. The reasons given for this proceeding were, "That Mr. Travers was not ordained according to the rites of the church of England. That he had preached without a license. That he had broken the orders of the queen, That disputes should not be brought into the pulpit.""+ But the chief reason, says Mr. Strype, was the first.

Mr. Travers, in vindication of himself, presented "A Supplication to the Council," in which he complains of being judged and condemned before he was heard; and of being silenced, which to him was the most grievous of all, before he was examined, contrary to reason and equity. He then proceeds to answer the objections alleged against him in the prohibition as follows:

"First, it is said, that I am not lawfully called to the ministry, according to the laws of the church of England.

"To this, I answer, that my call was by such methods as are appointed in the national synods of the foreign reformed churches, testimonials of which I have shewn to my lord of Canterbury; so that if any man be lawfully called to the ministry in those countries, I am.

"It is further said, that I am not qualified to be a minister in England, because I am not ordained according to the laws of this country.

"I beseech your lordships to weigh my answer. Such is the communion of saints, that whatever solemn acts are done in one true church of Christ, according to his word, are held lawful in all others. The making of a minister,

* Fuller's Church Hist. b. ix. p. 216.

+ Ibid. p. 217.

being once lawfully done, ought not to be repeated. The pastors and teachers in the New Testament hold the same kind of calling that I had. To repeat our ordination would make void our former ordination; and, consequently, all such acts as were done in virtue of it, as baptisms, marriages, &c. By the same rule, all people coming out of a foreign land ought to be rebaptized and married over again. Besides, by the statute of 13 Eliz., those who have been ordained in foreign protestant churches, upon their subscribing the articles therein specified, are qualified to enjoy any benefice in the kingdom, equally with those who have been ordained according to the laws now in force; which, seeing it comprehends all who are priests according to the order of the church of Rome, must necessarily be as favourable to ministers who are ordained among foreign protestants. In consequence of this law, many Scots divines are now in possession of benefices in the church; as was Mr. Whittingham, who, though he was called in question in this case, enjoyed his benefice as long as he lived.

"It is, moreover, said, that I preached without presentation or license.

"To this, I answer, that the place in which I exercised my ministry required no presentation, nor had I a title, nor did I reap any benefit by law; but only received a voluntary contribution, and was employed in preaching only and as to a license, I was recommended to be minister of that place, by two several letters from the Bishop of London to the gentlemen of the Temple, without which letters, those gentlemen would not have permitted me to officiate.

"I am charged with indiscretion, and want of duty to Mr. Hooker; and with breaking the queen's order against bringing disputes into the pulpit.

"As to want of duty, I answer, though some have suspected my want of good-will to Mr. Hooker, because he succeeded Dr. Alvey in that place which I desired for myself; this is a mistake, for I declined the place, because I could not subscribe to my lord of Canterbury's late articles, which I would not do for the mastership of the Temple, or any other place in the church. I was glad the place was given to Mr. Hooker, as well for the sake of old acquaintance, as because there is some kind of affinity between us, hoping we should live peaceably and amicably together, as becometh brethren. But when I heard him preach against the doctrine of assurance, and for salvation in the church of Rome, with all its errors and idolatry, I thought myself

obliged to oppose him. And when I found it occasioned a pulpit war, I declared publicly that I would concern myself no further about it, though Mr. Hooker went on with the dispute.

"It is said that I should have complained of him to the high commission.

"To this, I answer, that it was not out of contempt or neglect of lawful authority; but because I was against all methods of severity; and, therefore, I declared my resolution to trouble the pulpit with those debates no more.

"Upon the whole, I hope it will appear to your lordships, that my behaviour has not deserved to severe a punishment as hath been inflicted upon me; and, therefore, I humbly pray that your lordships would restore me to my ministry, by such means as your wisdoms shall think fit: this will lay me under further obligations to pray for your temporal and eternal happiness. But if your lordships cannot procure me this favour, I recommend myself to your lordships' protection, under her majesty, in a private life; and the church to Almighty God, who in justice will punish the wicked, and in mercy reward the righteous with a blessed immortality."

Mr. Hooker wrote an answer to the above supplication, addressed to Archbishop Whitgift, his patron, in which he takes no notice of Mr. Travers's ordination, but confines his remarks to his objections against his doctrine; some of which he attempts to refute, and complains in other cases of misrepresentation. "But let all be granted that he would have," says Mr. Hooker, "what will it advantage him? He ought to have complained to the high commissioners, and not have refuted me in the pulpit. Schisms and disturbances will arise in the church, IF ALL MEN MAY BE TOLERATED TO THINK AS THEY PLEASE, AND PUBLICLY SPEAK WHAT THEY THINK. Therefore, by a decree agreed upon among the bishops, and confirmed by her majesty, it was ordered, that if erroneous doctrine was taught publicly, it should not be publicly refuted, but complained of to such persons as her majesty should appoint to hear and determine such causes; for the breach of which order, he is charged with want of duty; and all the faults which he alleges against me can avail nothing in his own defence."+ The lords of the council, to whom Mr. Travers presented

* Travers's Supplication, printed 1612.—And annexed to Hooker's Eccl. Polity. Edit. 1631. + Hooker's Answer annexed to Eccl. Polity.