whether I may use or practise. Wherefore, I humbly pray, that I may have the liberty allowed by the said book, of having in some convenient time, a favourable conference, either with mine ordinary, or with some other by you appointed. This I seek not for any desire I have to keep the said living, but only for the better resolution and satisfaction of my own conscience, as God knoweth. Subscribed by me,

"Lame, EUSEBIUS PAGET." This answer proving unsatisfactory to Whitgift and his brethren, Mr. Paget was immediately suspended; and venturing to preach after his suspension, he was deprived of his benefice. The principle reasons of his deprivation, were, "The omission of part of the public prayers, the cross in baptism, and the surplice; and the irregularity of dealing in the ministry after his suspension."

In the opinion of the learned civilians, however, these things were not sufficient cause of deprivation, and, consequently, the proceedings of the high commission were deemed unwarrantable. The case was argued at some length; and being now before me, the reader is here favoured with the reasons on which the opinion is founded. His deprivation was accounted unwarrantable, because he had not time, nor conference, as he desired, and as the statute in doubtful cases warranted. He had not three several admonitions, nor so much as one, to observe those things in due time, as the law required. If this had been done, and, after such respite and admonition, he had not conformed, then the law would have deemed him a recusant, but not otherwise. And if the whole of this process had been regularly observed, Mr. Paget's omissions had so many favourable circumstances, as, that the parish had not provided a Prayer Book, and his ordinary had promised that he should not be urged to observe all the ceremonies, that it was hardly consistent with prudence and charity to. deprive him so suddenly.

As to his irregularity in preaching after his suspension, the civilians were of opinion, that the suspension was void, because founded upon a process not within the cognizance of those who pronounced the sentence. For the ground of the sentence was his refusing to subscribe to articles devised and tendered by the ecclesiastical commissioners, who had no warrant whatever to offer any such articles. Their authority, as expressed in their commission, extended no farther than to reform and correct those things which were

contrary to certain statutes, and other ecclesiastical laws; there being no clause in the commission allowing them to require subscription to articles of their own invention. They further argued, that, on supposition the suspension had been warrantable, all irregularity was done away by the queen's pardon, long before his deprivation. Besides, Mr. Paget did not exercise himself in the ministry after his suspension, nor even attempt to do it, till after he had obtained from the archbishop himself a release from that suspension; which he apprehended, in such a case, to be sufficient, seeing his grace was chief in the commission. And in addition to this, all the canonists allowed, that mistakes of ignorance, being void of wilful contempt, as in the present case, were a lawful excuse from irregularity. Notwithstanding these arguments in favour of the poor, lame minister of Christ, the learned prelates remained inflexible; and, right or wrong, were determined to abide by what they had decreed; therefore, the patron disposed of the living to another.

Mr. Paget's enemies were resolved to ruin him. From the above statement, his case was, indeed, very pitiable. This, however, was not the conclusion of his troubles: his future hardships were still more lamentable. After being deprived both of his ministry and benefice, and having to provide for a numerous family, the poor man set up a small school: but there the extended arms of the high commissioners reached him. For, as he was required to take out a license, and to subscribe to the articles of religion, which he could not do with a good conscience, they shut up his school, as they had before shut him out of the church, and left him to suffer in extreme poverty and want. In this painful condition, he sent an account of his case in a letter to the lord admiral, to whom he was well known, and by whom he was much beloved. In this letter, dated June 3, 1591, he expressed himself as follows:+

"I never gathered any separate assembly from the church, nor was I ever present in them; but always abhorred them. I always resorted to my parish church, and was present at service and preaching, and received the sacrament according to the book. I thought it my duty not to forsake the church because it had some blemishes; but while I have endeavoured to live in peace, others have prepared themselves for war. I was turned out of my living by

MS. Register, p. 572, 573. + Strype's Whitgift, Appen. p. 166, 167.

VOL. II.

commandment. Afterwards, I preached without living, and without stipend; and when I was forbidden, I ceased. I then taught a few children, to obtain a little bread for myself and my family; and when some disliked this, and commanded me to give it up, I obeyed and gave it up.

"I beseech your lordship to continue your great favour towards me, that I may not be turned out of house and calling, and be obliged, as an idle rogue and vagabond, to go from door to door, begging my bread, while I am able to obtain it in a lawful calling. And I beseech you to be a means of obtaining her majesty's favour, that I may be allowed to live in some place and calling, as becometh a peaceable subject. And I beseech the Lord God to bless and prosper your honour for ever. Your lordship's most obedient servant,

"Lame, EUSEBIUS PAGET."

How long the good man continued under the ecclesiastical censure, we are not able to learn. It is, however, probable he continued some years. Mr. Paget subscribed the "Book of Discipline." But we find no further

account of him till September 21, 1604, when he became rector of St. Ann and Agnes, in Aldersgate-street, London. There he laboured in the Lord's vineyard, till he finished his work, dying in May, 1617, aged seventy-five years. His remains were interred in his own church. Wood says, "he was many years a constant and faithful preacher of God's word."+ And Fuller styles him "the golden sophister, a painful preacher," and author of an excellent "History of the Bible."+

His WORKS.-1. Sermon on Tithes, 1583.-2. A Catechism, 1591. -3. The History of the Bible, briefly collected by way of Question and Answer, 1627.-4. Sermon on Election.-5. A Translation of Calvin's Harmony of Matthew, Mark, and Luke. He was author also of some other pieces.

THOMAS STONE.-This pious divine was educated in Christ's Church, Oxford, chosen one of the proctors of the university, and became rector of Warkton in Northamptonshire. He was a person of good learning and great worth, a zealous puritan, and a member of the classis,

Neal's Puritans, vol. i. p. 423.

+ Wood's Athenæ Oxon. vol. i. p. 357.-Newcourt's Repert. Eccl. vol. i. p. 278.

Fuller's Worthies, part ii. p. 290.

being sometimes chosen moderator. He united with his brethren in subscribing the "Book of Discipline;" but was afterwards brought into trouble for nonconformity, and his concern to reform church discipline. July 27, 1590, he was apprehended and brought before Attorney-General Popham, and required to take the oath ex officio. The day following he was examined in the star-chamber, from six o'clock in the morning till seven at night; and required upon his oath, to give his answer to thirty-three articles.+ Some of the puritans thought, that when they were examined before their spiritual judges, it was their duty to confess all they knew. This was Mr. Stone's opinion in the case before us. His examination chiefly related to the classical assemblies; and though he could not give a direct answer to all the interrogatories, he gave an account of the greater and lesser assemblies; where they met; how often; and what persons officiated. He answered several questions concerning the authority by which they met together; who were moderators; upon what points they debated; and what censures were exercised. But, in order that this may appear to greater advantage, it will be proper to give those articles upon which he spoke explicitly, with the substance of his answers; which were the following:

1. Who and how many assembled at their classis? where, and when, and how often were they held?

In answer to this article, he specified the names of about forty ministers who attended these assemblies, though not all at one time; and that they had held them in London, Cambridge, Northampton, and Kettering.

2. Who called these assemblies, by what authority, and in what manner?

I know not, says Mr. Stone, by whom they were called; nor do I know any other authority therein, only that which was voluntary, by giving one another intelligence sometimes by letter, and sometimes by word of mouth, as occasion served.

3. Who were moderators in them, and what was their office?

I remember not who were moderators in any assembly particularly, excepting once at Northampton, when Mr.

Neal's Puritans, vol. i. p. 423.

+ Fuller's Church Hist. b. ix. p. 206.

From a list of the ministers, now before me, who attended these assemblies, there were, in all, upwards of eighty.-MS. Chronology, vol. ii. p. 435. (6.)

Johnson was admonished, and that was Mr. Snape or myself, I am not certain which.

4. What things were debated in those meetings or assemblies ?

The principal things considered in those assemblies, were, how far ministers might yield to subscribe unto the Book of Common Prayer, rather than forego their ministry. The "Book of Discipline" was often perused and discussed. Three petitions were agreed upon to be drawn up and presented, one to her majesty, another to the lords of the council, and another to the bishops. As to the particular things debated, I remember only, the perfecting of the "Book of Discipline," and the subscription to it at Cambridge. Also, whether it was convenient for Mr. Cartwright to reveal the circumstances of the assemblies, a little before he was committed. Likewise the admonition of Mr. Johnson

at Northampton. And whether the books of Apocrypha might be warrantably read in public worship, as the canonical scriptures.

5. Were any censures exercised; what kinds, when, where, upon whom, by whom, and for what cause?

I never saw any censure exercised, excepting admonition once given to Mr. Johnson of Northampton, for improper conversation, to the scandal of his calling: nor was that used with any kind of authority, but by voluntary and mutual agreement, as well by him who was admonished, as him who gave the admonition.

6. Have any of the said defendants moved or persuaded any to refuse an oath, and in what case?

I never knew any of the defendants to use words of persuasion to refuse any oath; only Mr. Snape sent me certain reasons gathered out of scripture, which led 'him to refuse the oath ex officio; which, I am persuaded, he sent for no other purpose, than to declare that he refused to swear, not of contempt, but for conscience sake.*

This is the substance of what is preserved by our historians. Mr. Stone, however, by his long examination, brought many things to light, extremely offensive to the ruling prelates; but which, till that time, were perfectly unknown. Though he did not, it seems, give this information out of any ill design, but because he was required upon his oath so to do; yet many of the puritans were inclined to

* Fuller's Church Hist. b. ix. p. 207-209.-Strype's Whitgift, Appen. p. 159-166.