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 a 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, 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 the 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, 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.

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; doubtless if Almighty God had blessed 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 that can never be expected, till God shall bless the common people with a belief, that schism is a sin, and that there may be offences taken which are not given; and that laws are not made for private men to dispute, but to obey.

J. S. The articles of false doc

[Before we pass from these unhappy disceptations between Hooker and Travers, as we have heard two articles of pretended false doctrine objected by the one to the other, so it is pity the rest trines obshould be wholly lost, and for ever buried in silence: therefore jected by for the making this considerable part of the reverend man's life and Hooker. history complete, and to retrieve whatsoever may be gotten of the pen and mind of so learned and judicious a person, take this far

Travers to

ther account, not only of two but of all the articles that his beforementioned adversary had marshalled up against him, collected from a sermon or sermons he had heard him preach at the Temple; together with his endeavoured confutation of them; and likewise Hooker's own vindication of himself to each of these articles. These articles seem to have been delivered by Travers to the Lord Treasurer. The same Lord delivered them to Hooker, to consider of and to make his reply to. And of these articles the Archbishop also was privy, and briefly declared his judgment and determination of. I shall set all down exactly from an authentic manuscript. Doctrines delivered by Mr. Hooker, as they were set down and shewed by Mr. Travers, March 30 1585, under this title: A short note of sundry unsound points of doctrine, at divers times delivered by Mr. Hooker in his public sermons.

1. The church of Rome is a true church of Christ, and a church sanctified by profession of that truth which God hath revealed unto us by his Son; though not a pure and perfect church.

2. The fathers which lived and died in popish superstition were saved, because they sinned ignorantly.

3. They which are of the church of Rome may be saved by such a faith as they have in Christ, and a general repentance of all their sins.

4. The church of Rome holdeth all men sinners, even the blessed Virgin, though some of them think otherwise of her.

5. The church of Rome teacheth Christ's righteousness to be the only meritorious cause of taking away sin.

6. The Galatians which joined with faith in Christ, circumcision, as necessary unto salvation, notwithstanding be saved.

7. Neither the church of Rome, nor the Galatians, deny the foundation directly, but only by consequent: and therefore may be saved. Or else neither the Lutherans, nor whosoever hold any error (for every error by consequent denieth the foundation), may be saved.

8. An additament taketh not away that whereunto it is added, but confirmeth it. As he that saith of any, that he is a righteous man, saith, that he is a man: except it be privative; as when he saith, he is a dead man, then he denieth him to be a man: and of this sort of [primative] additaments neither are works which are added to Christ by the church of Rome; nor circumcision, added to him by the Galatians.

9. The Galatians' case is harder than the case of the church of Rome; for they added to Christ circumcision, which God had forbidden and abolished: but that which the church of Rome addeth are works which God hath commanded.

10. No one sequel urged by the apostle against the Galatians, for joining circumcision with Christ, but may be as well enforced against the Lutherans holding ubiquity.

J1. bishop or cardinal of the church of Rome, yea, the pope himself denying all other errors of popery, notwithstanding his opinion of justification by works, may be saved.

12. Predestination is not of the absolute will of God, but conditional.

13. The doings of the wicked are not of the will of God positive, but only permissive.

14. The reprobates are not rejected, but for the evil works which God did foresee they would commit.

15. The assurance of things which we believe by the Word, is not so sure, as of those which we perceive by sense.

Here follows an account, given in by Mr. Hooker himself, of what he preached March 28, 1585. And then of what Travers in his lectures excepted thereunto. And lastly, of Hooker's reply and vindication of himself and his sermons.

"I DOUBTED not but that God was merciful to thousands of our Hooker's fathers, which lived in popish superstition: or that they sinned own relation ignorantly. But we have the light of the truth.

of his assertions, and vindication of them

* "Which doctrine was withstood, because we are commanded to depart out of Babylon, else we should be partakers of those against plagues there denounced against such as repent not of their super- Travers, stitions: which they cannot who know them not.

"I answered, that there were thousands in our days who hate sin, desiring to walk according to the will of God; and yet committing sin which they know not to be sin. I think, that they that desire forgiveness of secret sins, which they know not to be sins, and that are sorry for sins, that they know not to be sins, [such] do repent.

"It is replied, that without faith there is no repentance. Our fathers desiring mercy, did but as divers pagans; and had no true repentance.

"They thought they could not be saved by Christ, without works, as the Galatians did: and so they denied the foundation of faith.

* Travers's own answer.

"Salvation belongeth to the church of Christ. We may not think, that they could be capable of it, which lived in the errors held and maintained in the church of Rome, that seat of antichrist. Wherefore to his people God speaketh in this sort; Go out of Babylon, my people, go out of her, that you be not partaker of her sins, and that you taste not of her plagues.' The Galatians thinking that they could not be saved by Christ, except they were circumcised, did thereby exclude themselves from salvation. Christ did profit them nothing. So they which join their own works with Christ."

"I answered, although the proposition were true, that he who thinketh that he cannot be saved by Christ without works, overthroweth the foundation; yet we may persuade ourselves, that our forefathers might be saved. 1. Because many of them were ignorant of the dogmatical positions of the church of Rome. 2. Albeit they had divers positions of that church, yet it followeth not that they had this. 3. Although they did generally hold this position, yet God might be merciful unto them. No exception hath been taken against any one of those assertions. 4. I add, that albeit all those, of whom we speak, did not only hold this generally, but as the scholars of Rome hold this position now, of joining works with Christ, whether doth that position overthrow the foundation directly, or only by consequence? If it doth overthrow the foundation directly, &c. To make all plain, these points are to be handled. First, what is meant by the foundation. Secondly, what it is to deny the foundation directly. Thirdly, whether the elect may be so deceived, that they may come to this, to deny the foundation directly. Fourthly, whether the Galatians did directly deny it. Fifthly, whether the church of Rome, by joining works with Christ in the matter of salvation, do directly deny it."

I. To the first I answer: "The foundation is, that which Peter, Nathaniel, and the Samaritans confessed; and that which the apostles expressly affirm, Acts iv. 'There is none other name under heaven given among men, whereby we must be saved.' It is, in fine, this, salvation is by Christ only. This word only, what doth it exclude? As when we say, this judge shall only determine this matter: this only doth not exclude all other things, besides the person of the judge; as necessary witnesses, the equity of the cause, &c. but all persons: and not all persons from being present, but from determining the cause. So when we say, salvation only is by Christ, we do not exclude all other things. For then how could we say, that faith were necessary? We exclude therefore, not those means whereby the benefits of Christ are applied to us; but all other persons, for working any thing for our redemption."

II. To the second point: "We are said to deny the foundation directly, when plainly and expressly we deny, that Christ only doth save. By consequence we deny the foundation, when any such thing is defended whereby it may be inferred, that Christ doth not only save."

III. To the third: "The elect of God cannot so err, that they should deny directly the foundation. For that Christ doth keep them from that extremity. And there is no salvation to such as deny the foundation directly. Therefore it is said, that they shall worship the beast, whose names are not found in the book of life. Antichrist may prevail much against them [viz. the elect], and