Lives of John Donne, Henry Wotton, Rich'd Hooker, George Herbert Part 3

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 pet.i.tion]

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 pet.i.tioned her Majesty's Privy Council to have it recalled; where, besides his patron, the Earl of Leicester, he met also with many a.s.sisting 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 pet.i.tion 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 a.s.surance of what we believe by the Word of G.o.d 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 G.o.d 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 G.o.d 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 a.s.sured 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 a.s.surance 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 a.s.surance 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 G.o.d'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 G.o.d was merciful to many of our forefathers living in Popish superst.i.tion, 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 G.o.d, 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 G.o.d, 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 pa.s.sion, 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 G.o.d 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 d.a.m.ned; there is for them no Salvation?' St. Austin says, _Errare possum, Haereticus 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d'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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 Pet.i.tion 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 a.s.sent 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 G.o.d 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 G.o.d'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 G.o.d 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 G.o.d's blessing upon my endeavours, and keep myself in peace and privacy, and behold G.o.d'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 Bos...o...b..]

[Sidenote: Prebend of Salisbury]

About this time the Parsonage or Rectory of Bosc.u.m, 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 inst.i.tuted, 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 Bosc.u.m 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 Bosc.u.m he finished and published but only the first four, being then in the 39th year of his age.

He left Bosc.u.m in the year 1595, by a surrender of it into the hands of Bishop Caldwell: and he presented Benjamin Russell, who was inst.i.tuted 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 ea 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 Bosc.u.m, anno 1594. Next I am to tell, that at the end of these four books there was, when he first printed them, this Advertis.e.m.e.nt 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]

And I am next to declare, that his Fifth Book--which is larger than his first four--was first also printed by itself, anno 1597, and dedicated to his patron--for till then he chose none--the Archbishop.--These books were read with an admiration of their excellency in this, and their just fame spread itself also into foreign nations. And I have been told, more than forty years past, that either Cardinal Allen,[25] or learned Dr. Stapleton,[26]--both Englishmen, and in Italy about the time when Mr. Hooker's four books were first printed,--meeting with this general fame of them, were desirous to read an author, that both the reformed and the learned of their own Romish Church did so much magnify; and therefore caused them to be sent for to Rome: and after reading them, boasted to the Pope,--which then was Clement the Eighth,--"That though he had lately said, he never met with an English book, whose writer deserved the name of author; yet there now appeared a wonder to them, and it would be so to his Holiness, if it were in Latin: for a poor obscure English Priest had writ four such books of Laws, and Church-polity, and in a style that expressed such a grave and so humble a majesty, with such clear demonstration of reason, that in all their readings they had not met with any that exceeded him:" and this begot in the Pope an earnest desire that Dr. Stapleton should bring the said four books, and, looking on the English, read a part of them to him in Latin; which Dr. Stapleton did, to the end of the first book; at the conclusion of which, the Pope spake to this purpose: "There is no learning that this man hath not searched into, nothing too hard for his understanding: this man indeed deserves the name of an author: his books will get reverence by age; for there is in them such seeds of eternity, that if the rest be like this, they shall last till the last fire shall consume all learning."

[Sidenote: King James on Hooker]

Nor was this high, the only testimony and commendation given to his books; for at the first coming of King James into this kingdom, he enquired of the Archbishop Whitgift for his friend Mr. Hooker, that writ the books of Church-polity; to which the answer was, that he died a year before Queen Elizabeth, who received the sad news of his death with very much sorrow; to which the King replied, "And I receive it with no less, that I shall want the desired happiness of seeing and discoursing with that man, from whose books I have received such satisfaction: indeed, my Lord, I have received more satisfaction in reading a leaf or paragraph, in Mr. Hooker, though it were but about the fashion of Churches, or Church-Music, or the like, but especially of the Sacraments, than I have had in the reading particular large treatises written but of one of those subjects by others, though very learned men: and I observe there is in Mr. Hooker no affected language: but a grave, comprehensive, clear manifestation of reason, and that backed with the authority of the Scripture, the Fathers, and Schoolmen, and with all Law both sacred and civil. And, though many others write well, yet in the next age they will be forgotten; but doubtless there is in every page of Mr. Hooker's book, the picture of a divine soul, such pictures of truth and reason, and drawn in so sacred colours, that they shall never fade, but give an immortal memory to the author." And it is so truly true, that the King thought what he spake, that, as the most learned of the nation have, and still do mention Mr. Hooker with reverence; so he also did never mention him but with the epithet of learned, or judicious, or reverend, or venerable Mr. Hooker.

[Sidenote: A Latin version]

Nor did his son, our late King Charles the First, ever mention him but with the same reverence, enjoining his son, our now gracious King, to be studious in Mr. Hooker's books. And our learned antiquary, Mr.

Camden [in his Annals, 5299], mentioning the death, the modesty, and other virtues of Mr. Hooker, and magnifying his books, wished, "that, for the honour of this, and benefit of other nations, they were turned into the Universal Language." Which work, though undertaken by many, yet they have been weary, and forsaken it: but the Reader may now expect it, having been long since begun and lately finished, by the happy pen of Dr. Earle,[27] now Lord Bishop of Salisbury, of whom I may justly say,--and let it not offend him, because it is such a truth as ought not to be concealed from posterity, or those that now live, and yet know him not,--that since Mr. Hooker died, none have lived whom G.o.d hath blessed with more innocent wisdom, more sanctified learning, or a more pious, peaceable, primitive temper: so that this excellent person seems to be only like himself, and our venerable Richard Hooker, and only fit to make the learned of all nations happy, in knowing what hath been too long confined to the language of our little island.

[Sidenote: Life at Bishops-bourne]

There might be many more and just occasions taken to speak of his books, which none ever did or can commend too much; but I decline them, and hasten to an account of his Christian behaviour and death at Bourne; in which place he continued his customary rules of mortification and self-denial; was much in fasting, frequent in meditation and prayers, enjoying those blessed returns, which only men of strict lives feel and know, and of which men of loose and G.o.dless lives cannot be made sensible; for spiritual things are spiritually discerned.

[Sidenote: Saravia's tracts]

At his entrance into this place, his friendship was much sought for by Dr. Hadrian Saravia,[28] then, or about that time, made one of the Prebends of Canterbury; a German by birth, and sometime a pastor both in Flanders and Holland, where he had studied, and well considered the controverted points concerning Episcopacy and sacrilege; and in England had a just occasion to declare his judgment concerning both, unto his brethren ministers of the Low Countries; which was excepted against by Theodore Beza and others; against whose exceptions he rejoined, and thereby became the happy author of many learned tracts writ in Latin, especially of three; one, of the "Degrees of Ministers," and of the "Bishops' superiority above the Presbytery;"

a second, "against Sacrilege;" and a third of "Christian Obedience to Princes;" the last being occasioned by Gretzerus the Jesuit.[29] And it is observable, that when, in a time of Church tumults, Beza gave his reasons to the Chancellor of Scotland for the abrogation of Episcopacy in that nation, partly by letters, and more fully in a Treatise of a threefold Episcopacy,--which he calls divine, human, and satanical,--this Dr. Saravia had, by the help of Bishop Whitgift, made such an early discovery of their intentions, that he had almost as soon answered that Treatise as it became public; and he therein discovered how Beza's opinion did contradict that of Calvin's and his adherents; leaving them to interfere with themselves in point of Episcopacy. But of these tracts it will not concern me to say more, than that they were most of them dedicated to his, and the Church of England's watchful patron, John Whitgift, the Archbishop; and printed about the time in which Mr. Hooker also appeared first to the world, in the publication of his first four books of "Ecclesiastical Polity."

This friendship being sought for by this learned Doctor, you may believe was not denied by Mr. Hooker, who was by fortune so like him, as to be engaged against Mr. Travers, Mr. Cartwright, and others of their judgment, in a controversy too like Dr. Saravia's; so that in this year of 1595, and in this place of Bourne, these two excellent persons began a holy friendship, increasing daily to so high and mutual affections, that their two wills seemed to be but one and the same; and their designs both for the glory of G.o.d, and peace of the Church, still a.s.sisting and improving each other's virtues, and the desired comforts of a peaceable piety; which I have willingly mentioned, because it gives a foundation to some things that follow.

[Sidenote: "What went they out to see?"]