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a brave stand for the rights and liberties of the subject; and it so much staggered the archbishop, that he afterwards declined the business of the commission, and sent most of his prisoners to the star-chamber.

\}. Cawdrey having endured these troubles for the space of five years, and being almost ruined; the treasurer, his constant friend, compassionately feeling his manifold calamities, still warmly espoused his cause. He not only urged his diocesan, who had sequestered his living, and given it to his chaplain, to allow him some annual pension; but requested that so excellent and useful a preacher might be again restored to his ministry; in each of which, however, he most probably failed." Mr. Cawdrey united with his brethren in subscribing the “Book of Discipline.”?

He was author of “A Treasurie or Store-house of Similies, both Pleasaunt, Delightfull and Profitable for all Estates of Men in generall, newly collected into Heades and Commonplaces,” 1609. In the preface to the reader prefixed to #. work, the author observes that he had begun another work, which he at first purposed to have united with it. This he calls “A Treatise of Deffinitions of the principal words, points, and matters that a preacher shall have occasion to speak of;” which he promised, God sparing his life, to publish in a separate work, soon after the former; but whether it ever came forth, or what other things he published, we have not been able to learn. In the above work, Mr. Cawdrey openly declares his sentiments on the necessity and importance of an exact christian discipline among the churches of Christ, and gives his opinion with great freedom concerning ignorant, idle and insufficient ministers. The minister, says o who undertakes to feed the flock of Christ, by preaching and catechising, and who has no knowledge to perform this duty, or having sufficient knowledge, yet is nonresident, and absent from them, and thus suffereth the people to perish for want of knowledge, such a one before God, is a forer. Mr. Daniel Cawdrey, ejected in 1662, was

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LEven Wood was minister at Brenchley in Kent, but was much persecuted for nonconformity. Upon the publication of Whitgift's three articles, in 1583, he and sixteen of his brethren, ali ministers of Kent, waited upon the archbishop at Lambeth. When they appeared before his grace, they declared that they could not, with a good conscience, subscribe to his articles, and desired to know whether they might still proceed in their ministry.” But, instead of obtaining his lordship's approbation, they were all immediately suspended, and Mr. Wood, with some others, if not the whole, was cast into prison, where he continued twelve months. At the expiration of that period, upon his subscription as far as the law required, and promising to use the Book of Common Prayer, and no other, he was released from prison.t His troubles, however, were not over. He still continued under suspension. Therefore, he made interest at court, that he might be restored to his former labours. He applied to Sir Francis Walsingham, secretary of state,f who interceded with the archbishop for his restoration to his ministry, but without success. Whitgift would not remove the ecclesiastical censure, and allow Mr. Wood to preach, unless he would subscribe without the least reserve, and practise a perfect conformity.' And the good man's conscience not allowing him to do this, he remained under suspension at least eight years. He was under his lordship's censure in the year 1591, and whether he was ever

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restored is extremely doubtful, :

HUMPHREY FENN.—This most learned and venerable divine was several years minister at Northampton, and above forty years a laborious and faithful preacher, in Coventry, and uncommonly successful in his ministry; yet

* See Art. Dudley Fenner. + Neal's Puritans, vol. i. p. 406. † Sir Francis Walsingham was a steady promoter of the reformation; a zealous and constant friend to the puritans; and a most celebrated statesman. His talent for business, his eloquence, insinuating address, universal intelligence, and profound secrecy, are mentioned by all our historians. He was employed by Queen Elizabeth in the most important embassies, and advanced to the post of secretary of state ; notwithstanding which, he was so far from accumulating a fortune, that he spent his patrimony in the service of the public, and was buried in the night, at the expense of his friends, through fear of his corpse being arrested for debt: a fault which few statesmen since his time have been guilty of. He died April 6, 1590.Welwood's Memoirs, p. 9–12.-Granger’s Biog. Hist. vol. i. p. 232. § Fuller's Church Hist. b. ix. p. 162, 163.-Strype's Whitgift, p. 226,227, | M.S. Register, p. 585.

he underwent many troubles for nonconformity. While in the former situation, he experienced the cruel oppressions

of the times, and was apprehended and committed to

close prison, where he remained a long time. During his
confinement, the inhabitants at Northampton presented a
supplication to Queen Elizabeth, humbly and earnestly
beseeching her majesty to grant his release, and his restora-
tion to his beloved ministry. In this supplication they
affirmed upon their dutiful allegiance, that during his
abode in that place, he had lived an honest and a peaceable
life, and gave a high character of his diligence in preach-
ing, his obedience to God, and to those in authority. It
does not appear, however, whether this application was at
all successful. It is very probable he never returned to his
charge at Northampton. -
Having at length obtained his release, he most probably
entered upon his ministerial charge in the city of Coventry.
The oppressed puritans being desirous to be eased of their
heavy burdens, Mr. Fenn was unanimously chosen by the
London ministers, to accompany the Earl of Leicester, in
a presentation of their afflictions and desires to those in
authority; but with what success, we have not been able to
learn. He consented to this appointment, saying “ that he
was ready to run, whenever the church commanded him.”
It is said to have been his opinion, that impropriations,
which were attached to her majesty, to colleges, &c. ought
to be set to the pastors; and that all tythes, which are
appendages by some composition, should be paid to the
ministers in specie. It is also observed, that he accounted
it unlawful to receive the sacrament at the hands of a dumb
minister, or to attend the ordinary service of the church
without a sermon.*
. Upon the publication of Whitgift's three articles, and the
persecutions which followed, he was cited to Lambeth, and,
refusing to subscribe, was immediately suspended. When
he appeared before the archbishop, he was urged by many
arguments, to subscribe; and he, on the contrary, endea-
voured to answer those arguments, stating his reasons for
refusal. This was as follows: * -
Archbishop. Your subscription is required by the statute
of 13 Eliz.
- Fenn. That statute extendeth no further than the confes-
sion of christian faith, and the doctrine of the sacraments.

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A. There is provision in the statute of 7 Eliz., that the queen, with her high commissioners, or the archbishop, may take further order. F. The proviso of 7 Eliz. can have no relation to 13 Eliz., which was some years after. And the proviso expresseth how far it is to be extended : not to taking away and establishing ceremonies. *A. But so much of the canon law is still in force, as is not contrary to God's word; and you have promised canonical obedience. F. But the question is, whether the things required be agreeable to God's word: And not only so, there is no canon which requires us to subscribe to the judgment of our ordinary. - A. That I allow; but the law hath charged the bishop to see that all things for the ministry be duly observed, as by law established; and I take this order for the more effectual execution of things already established. F. Your care and diligence in the execution of laws must be according to law, and not contrary to law; that is, by admonition, by suspension, by sequestration, or b deprivation, as the case may require. But these o: ings are not according to law; but an inquisition into our hearts and consciences, for which there is no law. A. I make this a decree and order for the whole of my province, and, therefore, is to be observed as if it had been made before. F. No one person, nor any number of persons, hath authority to make decrees or constitutions, except in convocation; which must be called together by the king's writ: As 25 Henry VIII. and 1 Eliz., which is j, << The Submission of the Clergy.” A. I have the queen's consent. F. But that consent was not according to law provided in this behalf. Nor was it done in convocation. A. I have the consent of my brethren and some others. F. That was not according to the order of convocation, wherein we are to have our free choice of clerks." Mr. Fenn remained under suspension a long time, during the whole of which period his cure was totally neglected.* But by the kind favour of the Earl of Leicester, as appears from his letter to the archbishop, dated July 14, 1585, he was at length restored to his ministry, when he returned to his charge in Coventry." The same honourable person also promised, that he would treat with the bishop of Lichfield and Coventry, to obtain his favourable allowance. Though this excellent divine might probably enjoy peace and quietness for a season, his troubles were not ended. In the year 1591, an information was exhibited against him and many of his brethren, for being concerned in the classis, atending their associations, and subscribing the “Book of Discipline;” when they were all apprehended, and committed to prison. A circumstantial account of these proceedings, together with their examinations and endeavours to procure their deliverance, is given in another place. These worthy sufferers, during their confinement, presented a long letter to the queen, dated April, 1592, in vindication of their own innocency. It does not, indeed, appear how long a time they remained in prison, after that period.

* MS. Register, p. 502. . o + Ibid. p. 745.

Upon Mr. Fenn's release, he most probably returned to Coventry, where he spent the rest of his days. He died in a firm attachment to these principles for which he suffered. Mr. Clark observes, that he was famous for his ministry and nonconformity in the city of Coventry; and that in his last will and testament, he made so full and open a protestation against the hierarchy and ceremonies, that when his will was tendered to be proved, the prelates, or those of their party, would not allow it to have a place among the records of the court.'

DANIEL WIGHT was a zealous minister of Christ, but greatly harassed for many years, on account of his nonconformity. It is very probable that he preached at some lace in London or its vicinity. In the year 1573, when r. Johnson and others were sent to the Gatehouse, Mr. Wight and several of his brethren were committed to Newgate. We do not, however, find how long he remained under the bondage of his enemies. As Mr. Johnson afterwards died under the pressure of his rigorous confinement; so Mr. Wight afterwards obtained his liberty, and was restored to his ministry. He subscribed the “Book of ‘Discipline,” and took an active part in the associations; for

* Strype's Whitgift, p. 226. + See Art. Thomas Cartwright. # Strype's Annals, vol. iv. p. 85. § Clark's Lives annexed to his Martyrologie, p. 160. | Baker's MS. Collec, vol. xxxii. p. 441, 442.

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