Popish fashion, were imposed.[61] Such things were held by one party to be in themselves indifferent, and by the other party to involve a grave dereliction of Protestant principle. Yet the former imposed these things upon the latter. What was only excused by the imposer as an affair in itself of little moment, except for the sake of uniformity, was condemned by victims of the imposition as a perilous concession to superstitious ceremonialism. The cause of conscience on the one side came into collision with the cause of order on the other; part of the zeal manifested against Puritanism no doubt proceeded from a desire to gratify the Queen and prevent her from favouring Popery, and therefore originated in Protestant policy, but the policy was very short-sighted, and its injustice was equalled by its folly. Able, faithful, and learned ministers were silenced. In London especially, where Puritan ministers were numerous, multitudes of quiet steady citizens, with no love for schism, were alienated from the Established Church, and a long account of persecution began to be kept, which, when produced at the day of reckoning, had to be paid in the endurance of similar sufferings. The strong leaven of Puritanism in the reign of Elizabeth fermented in different ways. It produced the memorable controversies between Cartwright and Whitgift, and between Travers and Hooker: curiously enough, in both cases, the combatants were unequally matched; Cartwright being a much abler man than Whitgift, and Hooker vastly surpassing Travers. In the first of these polemical encounters, the Puritan maintained the exclusive authority of Scripture against the Anglican, who appealed to the Fathers: and in his opposition to prelacy, the Puritan developed views of Church government, hereafter to be noticed, which the Presbyterians of the seventeenth century for a while, and in a measure, succeeded in practically carrying out. We see the battle between Travers and Hooker fought on a wider field, including points of doctrine as well as matters of polity. The Puritan contended for the Scriptural authority of Church government, while the Churchman, looking more to the spirit than the letter of God's law and holy order, sought to lay the corner-stones of ecclesiastical polity in general principles. Beyond this difference, as preachers at the Temple where Travers was Lecturer and Hooker was Master, they presented rather dissimilar phases of theological doctrine; for it was said "the forenoon sermon spoke Canterbury, and the afternoon sermon Geneva." The preachers could not agree upon Predestination.[62] They had not precisely the same idea of Justification by faith. And further still--and in an age when the Popish controversy excited such deep feeling, the difference was of great consequence,--Hooker maintained, that the Church of Rome, though not a pure and perfect Church, was a true one, so far that such as live and die in its communion, upon