were now at rest, yet there was sprung up a new generation of restless
men, that by company and clamours became possessed of a faith, which
they ought to have kept to themselves, but could not: men that
were become positive in asserting, "That a papist cannot be saved:"
insomuch, that about this time, at the execution of the Queen of
Scots, the Bishop that preached her Funeral Sermon--which was Dr.
Howland,[21] then Bishop of Peterborough--was reviled for not being
positive for her damnation. And besides this boldness of their
becoming Gods, so far as to set limits to His mercies, there was
not only one Martin Mar-Prelate,[22] but other venomous books daily
printed and dispersed; books that were so absurd and scurrilous, that
the graver Divines disdained them an answer. And yet these were grown
into high esteem with the common people, till Tom Nash[23] appeared
against them all, who was a man of a sharp wit, and the master of
a scoffing, satirical, merry pen, which he employed to discover
the absurdities of those blind, malicious, senseless pamphlets, and
sermons as senseless as they; Nash's answers being like his books,
which bore these, or like titles: "An Almond for a Parrot;" "A Fig for
my Godson;" "Come crack me this nut," and the like; so that this
merry wit made some sport, and such a discovery of their absurdities,
as--which is strange--he put a greater stop to these malicious
pamphlets, than a much wiser man had been able.
[Sidenote: Mr. Travers]
And now the Reader is to take notice, that at the death of Father
Alvey, who was Master of the Temple, this Walter Travers was
Lecturer there for the Evening Sermons, which he preached with great
approbation, especially of some citizens, and the younger gentlemen of
that Society; and for the most part approved by Mr. Hooker himself,
in the midst of their oppositions. For he continued Lecturer a part of
his time; Mr. Travers being indeed a man of competent learning, of a
winning behaviour, and of a blameless life. But he had taken Orders
by the Presbytery in Antwerp,--and with them some opinions, that could
never be eradicated,--and if in anything he was transported, it was
in an extreme desire to set up that government in this nation; for
the promoting of which he had a correspondence with Theodore Beza at
Geneva, and others in Scotland; and was one of the chiefest assistants
to Mr. Cartwright in that design.
Mr. Travers had also a particular hope to set up this government in
the Temple, and to that end used his most zealous endeavours to be
Master of it; and his being disappointed by Mr. Hooker's admittance,
proved the occasion of a public opposition betwixt them in their
Sermons: many of which were concerning the doctrine and ceremonies
of this Church: insomuch that, as St. Paul withstood St. Peter to his
face, so did they withstand each other in their Sermons: for, as one
hath pleasantly expressed it, "The forenoon Sermon spake Canterbury;
and the afternoon Geneva."
[Sidenote: His petition]
In these Sermons there was little of bitterness, but each party
brought all the reasons he was able to prove his adversary's opinion
erroneous. And thus it continued a long time, till the oppositions
became so visible, and the consequences so dangerous, especially in
that place, that the prudent Archbishop put a stop to Mr. Travers
his preaching, by a positive prohibition. Against which Mr. Travers
appealed, and petitioned her Majesty's Privy Council to have it
recalled; where, besides his patron, the Earl of Leicester, he met
also with many assisting friends: but they were not able to prevail
with, or against the Archbishop, whom the Queen had intrusted with all
Church-power; and he had received so fair a testimony of Mr. Hooker's
principles, and of his learning and moderation, that he withstood
all solicitations. But the denying this petition of Mr. Travers, was
unpleasant to divers of his party; and the reasonableness of it became
at last to be so publicly magnified by them, and many others of that
party, as never to be answered: so that, intending the Bishop's and
Mr. Hooker's disgrace, they procured it to be privately printed and
scattered abroad; and then Mr. Hooker was forced to appear, and make
as public an Answer; which he did, and dedicated it to the Archbishop;
and it proved so full an answer, an answer that had in it so much of
clear reason, and writ with so much meekness and majesty of style,
that the Bishop began to have him in admiration, and to rejoice that
he had appeared in his cause, and disdained not earnestly to beg his
friendship; even a familiar friendship with a man of so much quiet
learning and humility.
[Sidenote: Points at issue]
To enumerate the many particular points in issue which Mr. Hooker
and Mr. Travers dissented,--all, or most of which I have seen
written,--would prove at least tedious: and therefore I shall impose
upon my Reader no more than two, which shall immediately follow, and
by which he may judge of the rest.
Mr. Travers excepted against Mr. Hooker, for that in one of his
Sermons he declared, "That the assurance of what we believe by the
Word of God is not to us so certain as that which we perceive by
sense." And Mr. Hooker confesseth he said so, and endeavours to
justify it by the reasons following.
"First; I taught that the things which God promises in his Word are
surer than what we touch, handle, or see: but are we so sure and
certain of them? If we be, why doth God so often prove his promises to
us as he doth, by arguments drawn from our sensible experience? For we
must be surer of the proof than of the things proved; otherwise it is
no proof. For example; how is it that many men looking on the moon, at
the same time, every one knoweth it to be the moon as certainly as the
other doth? but many believing one and the same promise, have not all
one and the same fulness of persuasion. For how falleth it out, that
men being assured of any thing by sense, can be no surer of it than
they are; when as the strongest in faith that liveth upon the earth
hath always need to labour, strive, and pray, that his assurance
concerning heavenly and spiritual things may grow, increase, and be
augmented?"
[Sidenote: Hooker's sermon]
The Sermon, that gave him the cause of this his justification,
makes the case more plain, by declaring "That there is, besides this
certainty of evidence, a certainty of adherence." In which having most
excellently demonstrated what the certainty of adherence is, he
makes this comfortable use of it, "Comfortable," he says, "as to weak
believers, who suppose themselves to be faithless, not to believe,
when notwithstanding they have their adherence; the Holy Spirit hath
his private operations, and worketh secretly in them, and effectually
too, though they want the inward testimony of it."
Tell this, saith he, to a man that hath a mind too much dejected by a
sad sense of his sin; to one that, by a too severe judging of himself,
concludes that he wants faith, because he wants the comfortable
assurance of it; and his answer will be, do not persuade me against my
knowledge, against what I find and feel in myself: I do not, I know, I
do not believe.--Mr. Hooker's own words follow.--"Well then, to favour
such men a little in their weakness, let that be granted which they
do imagine; be it, that they adhere not to God's promises, but are
faithless, and without belief: but are they not grieved for their
unbelief? They confess they are; do they not wish it might, and also
strive that it may be otherwise? We know they do. Whence cometh this,
but from a secret love and liking, that they have of those things
believed? For no man can love those things which in his own opinion
are not; and if they think those things to be, which they show they
love, when they desire to believe them; then must it be, that, by
desiring to believe, they prove themselves true believers: for without
faith no man thinketh that things believed are: which argument all the
subtilties of infernal powers will never be able to dissolve." This
is an abridgement of part of the reasons Mr. Hooker gives for his
justification of this his opinion, for which he was excepted against
by Mr. Travers.
[Sidenote: Answers to Travers]
Mr. Hooker was also accused by Mr. Travers, for that he in one of his
Sermons had declared, "That he doubted not but that God was merciful
to many of our forefathers living in Popish superstition, for as much
as they sinned ignorantly;" and Mr. Hooker in his Answer professeth
it to be his judgment, and declares his reasons for this charitable
opinion to be as followeth.
But first, he states the question about Justification and Works, and
how the foundation of Faith without works is overthrown; and then he
proceeds to discover that way which natural men and some others
have mistaken to be the way, by which they hope to attain true and
everlasting happiness: and having discovered the mistaken, he proceeds
to direct to that true way, by which, and no other, everlasting life
and blessedness is attainable. And these two ways he demonstrates
thus;--they be his own words that follow:--"That, the way of Nature;
this, the way of Grace; the end of that way, Salvation merited,
pre-supposing the righteousness of men's works; their righteousness,
a natural ability to do them; that ability, the goodness of God, which
created them in such perfection. But the end of this way, Salvation
bestowed upon men as a gift: pre-supposing not their righteousness,
but the forgiveness of their unrighteousness, Justification; their
justification, not their natural ability to do good, but their hearty
sorrow for not doing, and unfeigned belief in Him, for whose sake
not-doers are accepted, which is their Vocation; their vocation, the
election of God, taking them out of the number of lost children:
their Election, a Mediator in whom to be elected; this mediation,
inexplicable mercy: this mercy, supposing their misery for whom He
vouchsafed to die, and make Himself a Mediator."
And he also declareth, "There is no meritorious cause for our
Justification, but Christ: no effectual, but his mercy;" and says
also, "We deny the grace of our Lord Jesus Christ, we abuse, disannul
and annihilate the benefit of his passion, if by a proud imagination
we believe we can merit everlasting life, or can be worthy of it."
This belief, he declareth, is to destroy the very essence of our
Justification; and he makes all opinions that border upon this to
be very dangerous. "Yet nevertheless,"--and for this he was
accused,--"considering how many virtuous and just men, how many Saints
and Martyrs have had their dangerous opinions amongst which this was
one, that they hoped to make God some part of amends, by voluntary
punishments which they laid upon themselves: because by this, or the
like erroneous opinions, which do by consequence overthrow the merits
of Christ, shall man be so bold as to write on their graves, 'Such men
are damned; there is for them no Salvation?' St. Austin says, _Errare
possum, Hæreticus esse nolo_. And except we put a difference betwixt
them that err ignorantly, and them that obstinately persist in it, how
is it possible that any man should hope to be saved? Give me a Pope
or Cardinal, whom great afflictions have made to know himself, whose
heart God hath touched with true sorrow for all his sins, and filled
with a love of Christ and his Gospel; whose eyes are willingly open
to see the truth, and his mouth ready to renounce all error,--this one
opinion of merit excepted, which he thinketh God will require at his
hands;--and because he wanteth, trembleth, and is discouraged, and
yet can say, Lord, cleanse me from all my secret sins! shall I think,
because of this, or a like error, such men touch not so much as the
hem of Christ's garment? If they do, wherefore should I doubt, but
that virtue may proceed from Christ to save them? No, I will not be
afraid to say to such a one, You err in your opinion; but be of good
comfort; you have to do with a merciful God, who will make the best
of that little which you hold well; and not with a captious sophister,
who gathereth the worst out of every thing in which you are mistaken."
But it will be said, says Mr. Hooker, the admittance of merit in any
degree overthroweth the foundation, excludeth from the hope of mercy,
from all possibility of salvation. (And now Mr. Hooker's own words
follow.)
"What, though they hold the truth sincerely in all other parts of
Christian faith; although they have in some measure all the virtues
and graces of the Spirit, although they have all other tokens of God's
children in them? although they be far from having any proud opinion,
that they shall be saved by the worthiness of their deeds? although
the only thing, that troubleth and molesteth them, be a little too
much dejection, somewhat too great a fear arising from an erroneous
conceit, that God will require a worthiness in them, which they are
grieved to find wanting in themselves? although they be not obstinate
in this opinion? although they be willing, and would be glad to
forsake it, if any one reason were brought sufficient to disprove it?
although the only cause why they do not forsake it ere they die, be
their ignorance of that means by which it might be disproved? although
the cause why the ignorance in this point is not removed, be the want
of knowledge in such as should be able, and are not, to remove it? Let
me die," says Mr. Hooker, "if it be ever proved, that simply an error
doth exclude a Pope or Cardinal in such a case utterly from hope of
life. Surely, I must confess, that if it be an error to think that God
may be merciful to save men, even when they err, my greatest comfort
is my error: were it not for the love I bear to this error, I would
never wish to speak or to live."
I was willing to take notice of these two points, as supposing them
to be very material; and that, as they are thus contracted, they may
prove useful to my Reader; as also for that the answers be arguments
of Mr. Hooker's great and clear reason, and equal charity. Other
exceptions were also made against him by Mr. Travers, as "That he
prayed before, and not after, his Sermons; that in his prayers he
named Bishops; that he kneeled, both when he prayed, and when he
received the Sacrament;" and--says Mr. Hooker in his Defence--"other
exceptions so like these, as but to name, I should have thought a
greater fault than to commit them."
[Sidenote: His "dove-like temper"]
And it is not unworthy the noting, that, in the manage of so great a
controversy, a sharper reproof than this, and one like it, did never
fall from the happy pen of this humble man. That like it was upon
a like occasion of exceptions, to which his answer was, "your next
argument consists of railing and of reasons: to your railing I say
nothing; to your reasons I say what follows." And I am glad of this
fair occasion to testify the dove-like temper of this meek, this
matchless man. And doubtless, if Almighty God had blest the Dissenters
from the ceremonies and discipline of this Church, with a like measure
of wisdom and humility, instead of their pertinacious zeal, then
obedience and truth had kissed each other; then peace and piety had
flourished in our nation, and this Church and State had been blessed
like Jerusalem, that is at unity with itself: but this can never be
expected, till God shall bless the common people of this nation with
a belief, that Schism is a sin, and they not fit to judge what is
Schism: and bless them also with a belief, that there may be offences
taken which are not given, and, that laws are not made for private men
to dispute, but to obey.
[Sidenote: His writings]
And this also may be worthy of noting, that these exceptions of Mr.
Travers against Mr. Hooker proved to be _felix error_, for they were
the cause of his transcribing those few of his Sermons, which we now
see printed with his books; and of his "Answer to Mr. Travers his
Supplication;" and of his most learned and useful "Discourse of
Justification, of Faith, and Works:" and by their transcription they
fell into such hands as have preserved them from being lost, as too
many of his other matchless writings were: and from these I have
gathered many observations in this discourse of his life.
[Sidenote: "Ecclesiastical Polity"]
After the publication of his "Answer to the Petition of Mr. Travers,"
Mr. Hooker grew daily into greater repute with the most learned and
wise of the nation; but it had a contrary effect in very many of
the Temple, that were zealous for Mr. Travers, and for his
Church-discipline; insomuch, that though Mr. Travers left the place,
yet the seeds of discontent could not be rooted out of that Society,
by the great reason, and as great meekness, of this humble man: for
though the chief Benchers gave him much reverence and encouragement,
yet he there met with many neglects and oppositions by those of Master
Travers' judgment; insomuch that it turned to his extreme grief:
and, that he might unbeguile and win them, he designed to write a
deliberate, sober treatise of the Church's power to make Canons for
the use of ceremonies, and by law to impose an obedience to them, as
upon her children; and this he proposed to do in "Eight Books of
the Law of Ecclesiastical Polity;" intending therein to shew such
arguments as should force an assent from all men, if reason, delivered
in sweet language, and void of any provocation, were able to do it:
and, that he might prevent all prejudice, he wrote before it a large
Preface, or Epistle to the Dissenting Brethren, wherein there were
such bowels of love, and such a commixture of that love with reason,
as was never exceeded but in Holy Writ; and particularly by that of
St. Paul to his dear brother and fellow-labourer Philemon: than which
none ever was more like this epistle of Mr. Hooker's. So that his dear
friend and companion in his studies, Dr. Spencer, might, after his
death, justly say, "What admirable height of learning, and depth of
judgment, dwelt in the lowly mind of this truly humble man--great in
all wise men's eyes, except his own; with what gravity and majesty of
speech his tongue and pen uttered heavenly mysteries; whose eyes, in
the humility of his heart, were always cast down to the ground; how
all things that proceeded from him were breathed as from the Spirit of
Love; as if he, like the bird of the Holy Ghost, the Dove, had wanted
gall:--let those that knew him not in his person, judge these living
images of his soul, his writings."
[Sidenote: Desire for quietness]
The foundation of these books was laid in the Temple; but he found
it no fit place to finish what he had there designed; he therefore
earnestly solicited the Archbishop for a remove from that place; to
whom he spake to this purpose: "My Lord, when I lost the freedom of my
cell, which was my College, yet I found some degree of it in my quiet
country parsonage: but I am weary of the noise and oppositions of this
place; and indeed God and Nature did not intend me for contentions,
but for study and quietness. My Lord, my particular contests with Mr.
Travers here have proved the more unpleasant to me, because I believe
him to be a good man; and that belief hath occasioned me to examine
mine own conscience concerning his opinions; and, to satisfy that, I
have consulted the Scripture, and other laws, both human and divine,
whether the conscience of him, and others of his judgment, ought to be
so far complied with, as to alter our frame of Church-government,
our manner of God's worship, our praising and praying to him, and our
established ceremonies, as often as his, and other tender consciences
shall require us. And in this examination, I have not only satisfied
myself, but have begun a Treatise, in which I intend a justification
of the Laws of our Ecclesiastical Polity; in which design God and his
holy angels shall at the last great Day bear me that witness which my
conscience now does; that my meaning is not to provoke any, but rather
to satisfy all tender consciences: and I shall never be able to do
this, but where I may study, and pray for God's blessing upon my
endeavours, and keep myself in peace and privacy, and behold God's
blessings spring out of my mother earth, and eat my own bread without
oppositions;[24] and therefore, if your Grace can judge me worthy of
such a favour, let me beg it, that I may perfect what I have begun."
[Sidenote: Rector of Boscombe]
[Sidenote: Prebend of Salisbury]
About this time the Parsonage or Rectory of Boscum, in the Diocese of
Sarum, and six miles from that City, became void. The Bishop of Sarum
is patron of it; but in the vacancy of that See,--which was three
years betwixt the translation of Bishop Pierce to the See of York, and
Bishop Caldwell's admission into it,--the disposal of that, and all
benefices belonging to that See, during this said vacancy, came to be
disposed of by the Archbishop of Canterbury: and he presented Richard
Hooker to it in the year 1591. And Richard Hooker was also in the
said year instituted, July 17, to be a Minor Prebend of Salisbury, the
corps to it being Nether-Haven, about ten miles from that City;
which prebend was of no great value, but intended chiefly to make
him capable of a better preferment in that church. In this Boscum he
continued till he had finished four of his eight proposed books of
"The Laws of Ecclesiastical Polity," and these were entered into the
Register-Book in Stationers' Hall, the 9th of March, 1592, but not
published till the year 1594, and then were with the before-mentioned
large and affectionate Preface, which he directs to them that seek--as
they term it--the reformation of the Laws and Orders Ecclesiastical
in the Church of England; of which books I shall yet say nothing more,
but that he continued his laborious diligence to finish the remaining
four during his life;--of all which more properly hereafter;--but at
Boscum he finished and published but only the first four, being then
in the 39th year of his age.
He left Boscum in the year 1595, by a surrender of it into the
hands of Bishop Caldwell: and he presented Benjamin Russell, who was
instituted into it the 23rd of June in the same year.
[Sidenote: Rector of Bishops-bourne]
The Parsonage of Bishop's Bourne in Kent, three miles from Canterbury,
is in that Archbishop's gift; but, in that latter end of the year
1594, Dr. William Redman, the Rector of it, was made Bishop of
Norwich; by which means the power of presenting to it was _pro eâ
vice_ in the Queen; and she presented Richard Hooker, whom she loved
well, to this good living of Bourne, the 7th July, 1595; in which
living he continued till his death, without any addition of dignity or
profit.
And now having brought our Richard Hooker from his birth-place, to
this where he found a grave, I shall only give some account of his
books and of his behaviour in this Parsonage of Bourne, and then give
a rest both to myself and my Reader.
His first four books and large epistle have been declared to be
printed at his being at Boscum, anno 1594. Next I am to tell, that
at the end of these four books there was, when he first printed them,
this Advertisement to the Reader. "I have for some causes, thought it
at this time more fit to let go these first four books by themselves,
than to stay both them and the rest, till the whole might together
be published. Such generalities of the cause in question as are here
handled, it will be perhaps not amiss to consider apart, by way of
introduction unto the books that are to follow concerning particulars;
in the mean time the Reader is requested to mend the Printer's errors,
as noted underneath."
[Sidenote: "Ecclesiastical Polity"]
[Sidenote: The Pope his reader]