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.

11. \ 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."

1. 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."

that they

III. To the third: "The elect of God cannot so err, 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

they may receive the sign of the beast in the same degree, but not so that they should directly deny the foundation."

IV. To the fourth: "Albeit the Galatians fell into error, yet not so that they lost salvation. If they had died before they had known the doctrine of Paul, being before deceived by those that they thought did teach the truth: what? do you think, should they have been damned? This we are taught, that such errors as are damning shall not take hold but on those that love not the truth. The Galatians had embraced the truth; and for it had suffered many things, &c. There came among them seducers, that required circumcision. They being moved with a religious fear, thought it to be the word of God, that they should be circumcised. The best of them might be brought into that opinion; and dying before they could be otherwise instructed, they may not for that be excluded from salvation, Circumcision being joined with Christ, doth only by consequence overthrow the foundation. To hold the foundation with an additament is not to deny the foundation; unless the additament be a privative. He is a just man, therefore a man but this followeth not; he is a dead man, therefore he is a man. In the 15th chapter of the Acts they are called credentes [i. e. such as believed], that taught the necessity of circumcision. That name could not have been given unto them, if directly they had denied the foundation. That which the apostle doth urge against the Galatians, in respect of circumcision, may be urged against the Lutherans, in respect of their consubstantiation. But they do not directly deny the foundation. So neither did the Galatians directly deny it."

V. Lastly: "Whether doth the church of Rome directly deny the foundation, by joining Christ and works. There is a difference between the papists and the Galatians: for circumcision, which the Galatians joined with Christ, was forbidden, and taken away by Christ. But works are commanded, which the church of Rome doth join with Christ. So that thereis greater repugnancy to join circumcision with Christ, than to join works with him. But let them be equal. As the Galatians only by consequent denied the foundation, so do the papists, Zanchy, Calvin, Mornay; I need not go so far as some of these. But this I think, if the pope, or any of the cardinals, should forsake all other their corruptions, and yield up their souls, holding the foundation again but by a slender thread, and did but as it were touch the hem of Christ's garment, being that which the church of Rome doth in this point of doctrine, they may obtain mercy. For they have to deal with God, who is no captious sophister, and will not examine them in quiddities, but accept them, if they plainly hold the foundation.

"This error is my only comfort, as touching the salvation of our

The Archbishop's judgment of those controversies.

:

fathers I follow Mr. Martyr. I know ignorantia non excusat in toto, but, in tanto. It maketh not a fault to be no fault, but that which is a fault to be a less one."

At length, thus did the Archbishop of Canterbury discreetly and warily correct and moderate these articles between them both. I. Papists, living and dying papists, may notwithstanding be saved. The reason; ignorance excused them. As the apostle allegeth, 1 Tim. i. 13. "I obtained mercy, because I did it ignorantly."

The Archbishop's judgment.

Not papists, but our fathers. Nor they all, but many of them. Nor living and dying papists, but living in popish superstitions. Nor simply might, but might by the mercy of God be saved. Ignorance did not excuse the fault, to make it no fault: but the less their fault was, in respect of ignorance, the more hope we have, that God was merciful to them.

II. Papists hold the foundation of faith: so that they may be saved, notwithstanding their opinion of merit.

Archbishop. And papists overthrow the foundation of faith, both by their doctrine of merit, and otherwise many ways. So that if they have, as their errors deserve, I do not see how they should be saved.

III. General repentance may serve to their salvation, though they confess not their error of merit.

Archbishop. General repentance will not serve any but the faithful man. Nor him, for any sin, but for such things only as he doth not mark, nor know to be sin.

IV. The church of Rome is within the new covenant.

Archbishop. The church of Rome is not as the assemblies of Turks, Jews, and Painims.

V. The Galatians joining the law with Christ might have been saved, before they received the Epistle.

Archbishop. Of the Galatians, before they were told of their error, what letteth us to think, as of our fathers, before the church of Rome was admonished of her defection from the truth?

And this also may be worthy of noting, that these exceptions of Mr. Travers, against Mr. Hooker, were the cause of his transcribing several of his sermons, which we now see printed with his books; of his Answer to Mr. Travers's Supplication: and of his most learned and useful Discourse of Justification of Faith and Works; and by their transcription, they fell into the hands of others, that have preserved them from being lost, as too many of his other matchless writings have been; and from these I have gathered many observations in this discourse of his life.

After the publication of his Answer to the Petition of Mr. Tra