Lives of John Donne, Henry Wotton, Rich'd Hooker, George Herbert Part 6

I do conceive, that from Dr. Spencer's, and no other copy, there have been divers transcripts; and I know that these were to be found in several places; as namely, in Sir Thomas Bodley's Library; in that of Dr. Andrews, late Bishop of Winton; in the late Lord Conway's; in the Archbishop of Canterbury's; and in the Bishop of Armagh's; and in many others: and most of these pretended to be the Author's own hand, but much disagreeing, being indeed altered and diminished, as men have thought fittest to make Mr. Hooker's judgment suit with their fancies, or give authority to their corrupt designs; and for proof of a part of this, take these following testimonies.

[Sidenote: "Clavi Trabales"]

Dr. Barnard, sometime Chaplain to Dr. Usher, late Lord Archbishop of Armagh, hath declared in a late book, called "Clavi Trabales," printed by Richard Hodgkinson, anno 1661, that, in his search and examination of the said Bishop's ma.n.u.scripts, he found the Three written books which were supposed the Sixth, Seventh, and Eighth of Mr. Hooker's books of Ecclesiastical Polity; and that in the said Three books--now printed as Mr. Hooker's--there are so many omissions, that they amount to many paragraphs, and which cause many incoherencies: the omissions are set down at large in the said printed book, to which I refer the Reader for the whole; but think fit in this place to insert this following short part of some of the said omissions.

[Sidenote: Omissions]

First, as there could be in natural bodies no motion of any thing, unless there were some first which moved all things, and continued unmoveable; even so in politic societies there must be some unpunishable, or else no man shall suffer punishment: for sith punishments proceed always from superiors, to whom the administration of justice belongeth; which administration must have necessarily a fountain, that deriveth it to all others, and receiveth not from any, because otherwise the course of justice should go infinitely in a circle, every superior having his superior without end, which cannot be: therefore a well-spring, it followeth, there is: a supreme head of justice, whereunto all are subject, but itself in subjection to none.

Which kind of pre-eminency if some ought to have in a kingdom, who but a King shall have it? Kings, therefore, or no man, can have lawful power to judge.

If private men offend, there is the Magistrate over them, which judgeth; if Magistrates, they have their Prince; if Princes, there is Heaven, a tribunal, before which they shall appear; on earth they are not accountable to any. Here, says the Doctor, it breaks off abruptly.

And I have these words also attested under the hand of Mr. Fabian Philips, a man of note for his useful books. "I will make oath, if I shall be required, that Dr. Sanderson, the late Bishop of Lincoln, did a little before his death affirm to me, he had seen a ma.n.u.script affirmed to him to be the hand-writing of Mr. Richard Hooker, in which there was no mention made of the King or supreme governors being accountable to the people. This I will make oath, that that good man attested to me.

"FABIAN PHILIPS." [1]

So that there appears to be both omissions and additions in the said last Three printed books: and this may probably be one reason why Dr.

Sanderson, the said learned Bishop,--whose writings are so highly and justly valued,--gave a strict charge near the time of his death, or in his last Will, "That nothing of his that was not already printed, should be printed after his death."

[Sidenote: King Charles on Hooker]

It is well known how high a value our learned King James put upon the books writ by Mr. Hooker; and known also that our late King Charles--the Martyr for the Church--valued them the second of all books, testified by his commending them to the reading of his son Charles, that now is our gracious King: and you may suppose that this Charles the First was not a stranger to the Three pretended books, because, in a discourse with the Lord Say, in the time of the Long Parliament, when the said Lord required the King to grant the truth of his argument, because it was the judgment of Mr. Hooker,--quoting him in one of the three written books, the King replied, "They were not allowed to be Mr. Hooker's books: but, however, he would allow them to be Mr. Hooker's, and consent to what his Lords.h.i.+p proposed to prove out of those doubtful books, if he would but consent to the judgment of Mr. Hooker in the other five, that were the undoubted books of Mr.

Hooker."

[Sidenote: To the Reader]

In this relation concerning these Three doubtful books of Mr.

Hooker's, my purpose was to enquire, then set down what I observed and know; which I have done, not as an engaged person, but indifferently; and now leave my Reader to give sentence, for their legitimation, as to himself; but so as to leave others the same liberty of believing or disbelieving them to be Mr. Hooker's: and 'tis observable, that as Mr. Hooker advised with Dr. Spencer, in the design and manage of these books; so also, and chiefly with his dear pupil, George Cranmer,--whose sister was the wife of Dr. Spencer,--of which this following letter may be a testimony, and doth also give authority to some things mentioned both in this Appendix and in the Life of Mr.

Hooker, and is therefore added. I.W.

[Footnote 1: A Barrister of eminence, particularly noted for his loyalty, born at Prestbury, in Gloucesters.h.i.+re, in 1601. He died in 1690; and was the Author of several excellent Law Tracts, as well as one a.s.serting that Charles I. was a martyr for his people.]

GEORGE CRANMER'S LETTER UNTO MR. RICHARD HOOKER,

_February_, 1598.[1]

[Sidenote: New Church Discipline]

[Sidenote: Change in opinion]

What posterity is likely to judge of these matters concerning Church-discipline, we may the better conjecture, if we call to mind what our own age, within few years, upon better experience, hath already judged concerning the same. It may be remembered, that at first, the greatest part of the learned in the land were either eagerly affected, or favourably inclined that way. The books then written for the most part savoured of the disciplinary style; it sounded every where in pulpits, and in common phrase of men's speech.

The contrary part began to fear they had taken a wrong course; many which impugned the discipline, yet so impugned it, not as not being the better form of government, but as not being so convenient for our state, in regard of dangerous innovations thereby likely to grow: one man [John Whitgift, the Archbishop] alone there was to speak of,--whom let no suspicion of flattery deprive of his deserved commendation,--who, in the defiance of the one part, and courage of the other, stood in the gap and gave others respite to prepare themselves to the defence, which, by the sudden eagerness and violence of their adversaries, had otherwise been prevented, wherein G.o.d hath made good unto him his own impress, _Vincit qui pat.i.tur:_ for what contumelious indignities he hath at their hands sustained, the world is witness; and what reward of honour above his adversaries G.o.d hath bestowed upon him, themselves,--though nothing glad thereof,--must needs confess. Now of late years the heat of men towards the discipline is greatly decayed; their judgments begin to sway on the other side; the learned have weighed it, and found it light; wise men conceive some fear, lest it prove not only not the best kind of government, but the very bane and destruction of all government. The cause of this change in men's opinions may be drawn from the general nature of error, disguised and clothed with the name of truth; which did mightily and violently possess men at first, but afterwards, the weakness thereof being by time discovered, it lost that reputation, which before it had gained. As by the outside of an house the pa.s.sers-by are oftentimes deceived, till they see the conveniency of the rooms within; so, by the very name of discipline and reformation, men were drawn at first to cast a fancy towards it, but now they have not contented themselves only to pa.s.s by and behold afar off the fore-front of this reformed house; they have entered it, even at the special request of the master-workmen and chief-builders thereof: they have perused the rooms, the lights, the conveniences, and they find them not answerable to that report which was made of them, nor to that opinion which upon report they had conceived: so as now the discipline, which at first triumphed over all, being unmasked, beginneth to droop, and hang down her head.

[Sidenote: Causes]

[Sidenote: Gregory Martin]

The cause of change in opinion concerning the discipline is proper to the learned, or to such as by them have been instructed. Another cause there is more open, and more apparent to the view of all, namely, the course of practice, which the Reformers have had with us from the beginning. The first degree was only some small difference about the cap and surplice; but not such as either bred division in the Church, or tended to the ruin of the government established. This was peaceable; the next degree more stirring. Admonitions were directed to the Parliament in peremptory sort against our whole form of regiment.

In defence of them, volumes were published in English and in Latin: yet this was no more than writing. Devices were set on foot to erect the practice of the discipline without authority; yet herein some regard of modesty, some moderation was used. Behold at length it brake forth into open outrage, first in writing by Martin;[2] in whose kind of dealing these things may be observed: 1. That whereas Thomas Cartwright and others his great masters, had always before set out the discipline as a Queen, and as the daughter of G.o.d; he contrariwise, to make her more acceptable to the people, brought her forth as a Vice[3] upon the stage. 2. This conceit of his was grounded--as may be supposed--upon this rare policy, that seeing the discipline was by writing refuted, in Parliament rejected, in secret corners hunted out and decried, it was imagined that by open railing,--which to the vulgar is commonly most plausible,--the State Ecclesiastical might have been drawn into such contempt and hatred, as the overthrow thereof should have been most grateful to all men, and in a manner desired by all the common people. 3. It may be noted--and this I know myself to be true--how some of them, although they could not for shame approve so lewd an action, yet were content to lay hold on it to the advancement of their cause, by acknowledging therein the secret judgments of G.o.d against the Bishops, and hoping that some good might be wrought thereby for his Church; as indeed there was, though not according to their construction. For 4thly, contrary to their expectation, that railing spirit did not only not further, but extremely disgrace and prejudice their cause, when it was once perceived from how low degrees of contradiction, at first, to what outrage of contumely and slander, they were at length proceeded; and were also likely to proceed further.

[Sidenote: Hacket and Coppinger]

A further degree of outrage was also in fact: certain [Hacket and Coppinger] prophets did arise, who deeming it not possible that G.o.d should suffer that to be undone, which they did so fiercely desire to have done, namely, that his holy saints, the favourers and fathers of the discipline, should be enlarged and delivered from persecution; and seeing no means of deliverance ordinary, were fain to persuade themselves that G.o.d must needs raise some extraordinary means; and being persuaded of none so well as of themselves, they forthwith must needs be the instruments of this great work. Hereupon they framed unto themselves an a.s.sured hope, that, upon their preaching out of a peascart in Cheapside, all the mult.i.tude would have presently joined unto them, and in amazement of mind have asked them, _Viri fratres, quid agimus?_ whereunto it is likely they would have returned an answer far unlike to that of St. Peter: "Such and such are men unworthy to govern; pluck them down: such and such are the dear children of G.o.d; let them be advanced."

Of two of these men it is meet to speak with all commiseration; yet so, that others by their example may receive instruction, and withal some light may appear, what stirring affections the discipline is like to inspire, if it light upon apt and prepared minds.

[Sidenote: Bancroft's book]

Now if any man doubt of what society they were; or if the Reformers disclaim them, pretending that by them they were condemned; let these points be considered. 1. Whose a.s.sociates were they before they entered into this frantic pa.s.sion? Whose sermons did they frequent?

Whom did they admire? 2. Even when they were entering into it, Whose advice did they require? and when they were in, Whose approbation?

Whom advertised they of their purpose? Whose a.s.sistance by prayer did they request? But we deal injuriously with them to lay this to their charge; for they reproved and condemned it. How! did they disclose it to the Magistrate, that it might be suppressed? or were they not rather content to stand aloof off, and see the end of it, as being loath to quench that spirit? No doubt these mad pract.i.tioners were of their society, with whom before, and in the practice of their madness, they had most affinity. Hereof read Dr. Bancroft's book.[4]

[Sidenote: Brownists and Barrowists]

A third inducement may be to dislike of the discipline, if we consider not only how far the Reformers themselves have proceeded, but what others upon their foundations have built. Here come the Brownists[5]

in the first rank, their lineal descendants, who have seized upon a number of strange opinions; whereof, although their ancestors, the Reformers, were never actually possessed, yet, by right and interest from them derived, the Brownists and Barrowists[6] have taken possession of them: for if the positions of the Reformers be true, I cannot see how the main and general conclusions of Brownism should be false; for upon these two points, as I conceive, they stand.

[Sidenote: Their two points]

1. That, because we have no Church, they are to sever themselves from us. 2. That without Civil authority they are to erect a Church of their own. And if the former of these be true, the latter, I suppose, will follow: for if above all things men be to regard their salvation; and if out of the Church there be no salvation; it followeth, that, if we have no Church, we have no means of salvation; and therefore separation from us in that respect is both lawful and necessary; as also, that men, so separated from the false and counterfeit Church, are to a.s.sociate themselves unto some Church; not to ours; to the Popish much less; therefore to one of their own making. Now the ground of all these inferences being this, That in our Church there is no means of salvation, is out of the Reformers' principles most clearly to be proved. For wheresoever any matter of faith unto salvation necessary is denied, there can be no means of salvation; but in the Church of England, the discipline, by them accounted a matter of faith, and necessary to salvation, is not only denied, but impugned, and the professors thereof oppressed. _Ergo_.

Again,--but this reason perhaps is weak,--every true Church of Christ acknowledgeth the whole Gospel of Christ: the discipline, in their opinion, is a part of the Gospel, and yet by our Church resisted.

_Ergo_.

[Sidenote: Essential discipline]

Again, the discipline is essentially united to the Church: by which term essentially, they must mean either an essential part, or an essential property. Both which ways it must needs be, that where that essential discipline is not, neither is there any Church. If therefore between them and the Brownists there should be appointed a solemn disputation, whereof with us they have been oftentimes so earnest challengers; it doth not yet appear what other answer they could possibly frame to these and the like arguments, wherewith they may be pressed, but fairly to deny the conclusion,--for all the premises are their own,--or rather ingeniously to reverse their own principles before laid, whereon so foul absurdities have been so firmly built.

What further proofs you can bring out of their high words, magnifying the discipline, I leave to your better remembrance: but, above all points, I am desirous this one should be strongly enforced against them, because it wringeth them most of all, and is of all others--for aught I see--the most unanswerable. You may notwithstanding say, that you would be heartily glad these their positions might be salved, as the Brownists might not appear to have issued out of their loins: but until that be done, they must give us leave to think that they have cast the seed whereout these tares are grown.

[Sidenote: "G.o.dless politics"]

Another sort of men there are, which have been content to run on with the Reformers for a time, and to make them poor instruments of their own designs. These are a sort of G.o.dless politics, who, perceiving the plot of discipline to consist of these two parts, the overthrow of Episcopal, and erection of Presbyterial authority; and that this latter can take no place till the former be removed; are content to join with them in the destructive part of discipline, bearing them in hand, that in the other also they shall find them as ready. But when time shall come, it may be they would be as loath to be yoked with that kind of regiment, as now they are willing to be released from this. These men's ends in all their actions is distraction; their pretence and colour, reformation. Those things which under this colour they have effected to their own good, are, 1. By maintaining a contrary faction, they have kept the Clergy always in awe, and thereby made them more pliable, and willing to buy their peace. 2. By maintaining an opinion of equality among ministers, they have made way to their own purposes for devouring Cathedral Churches, and Bishops'

livings. 3. By exclaiming against abuses in the Church, they have carried their own corrupt dealing in the Civil State more covertly.

For such is the nature of the mult.i.tude, that they are not able to apprehend many things at once; so as being possessed with a dislike or liking of any one thing, many other in the mean time may escape them without being perceived. 4. They have sought to disgrace the Clergy, in entertaining a conceit in men's minds, and confirming it by continual practice, That men of learning, and especially of the Clergy, which are employed in the chiefest kind of learning, are not to be admitted to matters of State; contrary to the practice of all well-governed commonwealths, and of our own till these late years.

[Sidenote: Atheists]

[Sidenote: Causes of Atheism]

A third sort of men there are, though not descended from the Reformers, yet in part raised and greatly strengthened by them; namely, the cursed crew of Atheists. This also is one of those points, which I am desirous you should handle most effectually, and strain yourself therein to all points of motion and affection; as in that of the Brownists, to all strength and sinews of reason. This is a sort most d.a.m.nable, and yet by the general suspicion of the world at this day most common. The causes of it, which are in the parties themselves, although you handle in the beginning of the fifth book, yet here again they may be touched: but the occasions of help and furtherance, which by the Reformers have been yielded unto them, are, as I conceive, two; namely, senseless preaching, and disgracing of the Ministry: for how should not men dare to impugn that, which neither by force of reason, nor by authority of persons, is maintained? But in the parties themselves these two causes I conceive of Atheism: 1. More abundance of wit than judgment, and of witty than judicious learning; whereby they are more inclined to contradict any thing, than willing to be informed of the truth. They are not therefore men of sound learning for the most part, but smatterers; neither is their kind of dispute so much by force of argument, as by scoffing; which humour of scoffing, and turning matters most serious into merriment, is now become so common, as we are not to marvel what the Prophet means by the seat of scorners, nor what the Apostles, by foretelling of scorners to come; for our own age hath verified their speech unto us: which also may be an argument against these scoffers and Atheists themselves, seeing it hath been so many ages ago foretold, that such men the latter days of the world should afford: which could not be done by any other spirit, save that whereunto things future and present are alike. And even for the main question of the resurrection, whereat they stick so mightily, was it not plainly foretold, that men should in the latter times say, "Where is the promise of his coming?"

Against the creation, the ark, and divers other points, exceptions are said to be taken, the ground whereof is superfluity of wit, without ground of learning and judgment. A second cause of Atheism is sensuality, which maketh men desirous to remove all stops and impediments of their wicked life; among which because Religion is the chiefest, so as neither in this life without shame they can persist therein, nor--if that be true--without torment in the life to come; they therefore whet their wits to annihilate the joys of Heaven, wherein they see--if any such be--they can have no part, and likewise the pains of h.e.l.l, wherein their portion must needs be very great.

They labour therefore, not that they may not deserve those pains, but that, deserving them, there may be no such pains to seize upon them.

But what conceit can be imagined more base, than that man should strive to persuade himself even against the secret instinct, no doubt, of his own mind, that his soul is as the soul of a beast, mortal, and corruptible with the body? Against which barbarous opinion their own Atheism is a very strong argument. For, were not the soul a nature separable from the body, how could it enter into discourse of things merely spiritual, and nothing at all pertaining to the body? Surely the soul were not able to conceive any thing of Heaven, no not so much as to dispute against Heaven, and against G.o.d, if there were not in it somewhat heavenly, and derived from G.o.d.