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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.

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"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.

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"Upon the whole, I hope it will appear to your lordships, that my behaviour has not deserved so 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 be 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 Ecel. Polity. Edit. 1681. + Hooker's Answer annexed to Eccl. Polity.

his supplication, did not, however, choose to interfere, but left him wholly to the unmerciful controul of the archbishop, who could never be prevailed upon to remove his suspension, or license him to preach in any part of the kingdom. Mr. Travers had, indeed, many great and powerful friends at court, and even the lords themselves were greatly divided in their sentiments about his case; and all who opposed Whitgift's intolerant measures were his zealous friends. But all power was in the hands of the archbishop, "whose finger," as it is humorously expressed, "moved more in ecclesiastical matters than all the hands of all the council besides; therefore, no favour must be afforded to Travers on any terms."*

Mr. Travers had a principal hand in writing and publishing the celebrated work, entitled, "De Disciplina Ecclesiastica ex Dei verbo descripta," commonly called the "Book of Discipline." It was designed as a platform of churchdiscipline, and subscribed by Mr. Travers and many of his learned brethren.+ It was translated into English, and printed at Cambridge; but the vice-chancellor obtaining intelligence of it, caused the whole impression, or the greatest part of it, to be seized, and announced the same to the chancellor, who communicated it to Archbishop Whitgift: upon which his grace returned the following answer: That ever since they had a printing press at Cambridge, he feared that this and greater inconveniencies would follow. Though the vice-chancellor was a very careful man, and in all respects greatly to be commended; yet he might be succeeded by one of another temper, not so well affected to the church, and that if he (the chancellor) thought fit to continue that privilege to the university, sufficient bonds with heretics ought to be taken by the printer not to print any books unless they were allowed by lawful authority; for," says he, "if restraint be made here, and liberty granted there, what good can be done?" This zealous prelate was always a violent enemy to the liberty of the press. It may be proper here to observe, that, in the year 1644, when the Book of Common Prayer was abolished by order of the parliament, the Book of Discipline was republished, and appointed to be observed in all ecclesiastical matters. It was printed under this title, "A Directory of Government anciently contended for; and, as far as the time

* Fuller's Church Hist. b. ix. p. 218. Neal's Puritans, vol. i. p. 423. Biog. Britan. vol. vii. p. 4246.

would suffer, practised by the first nonconformists in the days of Queen Elizabeth, found in the study of that most accomplished divine, THOMAS CARTWRIGHT, after his decease, and reserved to be published for such a time as this."

About the time that Mr. Travers was silenced at the Temple, he was invited, together with Mr. Cartwright, to become divinity professor in the university of St. Andrews; which he modestly refused, but returned his humble and thankful acknowledgments for so dignified an offer.* His celebrity was universally known, both in England and in other countries; therefore, Dr. Loftus, archbishop of Dublin and chancellor of Ireland, who had been his colleague at Cambridge, and who knew his great worth, invited him to accept the provostship of Trinity college, Dublin. Mr. Travers having no prospect of a restoration to his beloved ministry, or any further public usefulness in his native country, accepted the invitation. He was greatly admired in his new situation, and had for one of his pupils, Mr. James Usher, afterwards the famous archbishop of Armagh, who entertained the highest esteem for him. Nor did this esteem wear out by time, or decline by a change of circumstances; for after Usher was preferred to a bishopric, and Travers was grown old and poor, the pious and learned prelate paid him several visits, offering him presents of money, which the good old man thankfully declined to accept.+

Mr. Travers continued provost of the above college several years; but upon the commencement of the wars in Ireland, he was constrained to quit his station, when he returned to England, and spent the remainder of his days in silence, poverty, and obscurity. He was living in the year 1624, as appears from the following curious fact: Mr. John Swan, of Cannock in Staffordshire, a religious man, left in his last will and testament the sum of fifty pounds, to be given, by direction of Mr. Hildersham, to ministers silenced for nonconformity. From a manuscript receipt now before me, it appears that Mr. Travers partook of the bounty. It is in these words: " March 5, 1624, received of Mr. Arthur Hildersham, five pounds, being part of a legacy of John Swan. I say, received by me,

"WALTER TRAVERS."

*Fuller's Church Hist. b. ix. p. 215, 216. + Ibid. p. 218.

MS. Chronology, vol. ii. p. 431. (12.)

It does not appear how long Mr. Travers survived the above period. He was a learned man, a polite preacher, an admirable orator, and one of the most celebrated divines of the age: but all these excellent endowments could not atone for the single sin of nonconformity. His name is enrolled among the eminent persons and learned divines of Trinity college, Cambridge. He gave part of his library, and plate worth fifty pounds, to Zion college, London. Many persons of the greatest respectability were his constant friends. In addition to the lord treasurer, who was his advocate and his patron, we ought not to omit Sir James Altham, a member of parliament, and a person eminent for religion and learning, who manifested the highest esteem for him; as did Sir Edward Cook, a zealous advocate for a further reformation of the church, and a constant patron of the puritans.+

His WORKS.-1. A Justification of the Religion now Professed in England.-2. An Answer to the Epistle of G. T. for the pretended Catholics.-3. De Disciplina Ecclesiastica ex Dei verbo descripta.

HENRY JACOB, A. M.-This distinguished person was born in Kent, in the year 1563, and educated in St. Mary'shall, Oxford, where he took his degrees in arts. Entering upon the ministerial work, he became precentor of Christ's Church, and was afterwards beneficed at Cheriton in his native county; but he quitted his living previous to the year 1591. "He was a person," says Wood, "most excellently well read in theological authors, and a most zealous puritan." About this period, he embraced the principles of the Brownists; though he never carried them to that uncharitable extent which was the worst feature in the character of that people. Upon the general banishment of the Brownists, in 1593, Mr. Jacob retired to Holland, but probably returned to England before the year 1597. At this time, the controversy arose about the true interpretation of that article in the apostle's creed, which relates to Christ's descent into hell. Bishop Bilson, in his sermons at Paul's cross, maintained the literal sense of the passage; and affirmed that he went thither not to suffer, but to wrest the keys of hell and death out of the hands of the devil. The

*Fuller's Hist. of Cam. p. 123.

+ MS. Chronology, vol. iii. A. D. 1628, 1641. Athenæ Oxon. vol. i. p. 394.

Ibid. p. 502.

Neal's Puritans, vol. i. p. 495.

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