A IVST AND TEMPERATE DEFENCE OF THE FIVE BOOKS OF ECCLESIASTICAL POLICIE WRITTEN BY M. RICHARD HOOKER Against an vncharitable Letter of certain English Protestants as they tearme themselues crauing resolution in some matters of doctrine which seeme to ouerthrow the foundation of religion and the Church amongst vs. Written by WILLIAM COVEL Doctor in Diuinitie and published by authority The contents whereof are in the page following Psalm 112.6 The righteous shall be had in an euerlasting remembrance At LONDON Printed by P. SHORT for CLEMENT KNIGHT dwelling at the signe of the holy Lambe in Paules church-yard 1603. The Articles handled in this Booke 1 Of the Deity of the Sonne of God 2 Of the coeternitie of the Sonne and the proceeding of the holy Ghost 3 Whether the holy Scriptures containe all things necessary to saluation 4 Whether the Scriptures be aboue the Church 5 Of the nature and freedome of mans will 6 Of the vse of faith and good works 7 Whether God allow more then he commandeth 8 Of the vertue of good works 9 None free from euery sinne how from all 10 Of Predestination 11 Whether the Church of Rome be any part of the visible Church 12 Of Preaching and Sermons 13 Of the Ministers office 14 Of the nature of the Sacraments 15 Of Christs institution of the Sacraments 16 Of the necessitie of Baptisme 17 Of Transubstantiation 18 Of speculatiue doctrine or sentences mistaken 19 Of Caluin and the reformed Churches 20 Of Schoolemen Philosophie Reason c. 21 Of the stile and maner of M. Hookers writing TO THE MOST REVEREND Father in God my verie good Lord the Lord Archbishop of Canterburie his Grace Primate and Metropolitan of all England THree principall causes Right Reuerend haue moued me to offer this small Labour to your Graces view First the iust respect of my particular dutie which challengeth al parts of my labor as a most thankefull acknowledgement of that seruice which I owe vnto you Secondly the forme of our Church gouernment which imposeth a submitting of our labours to the censure and allowance of those to whom by right that charge belongeth wherein seeing your authoritie and care next vnto our dread Soueraigne is and is to bee esteemed greatest I desire you to vouchsafe to giue that allowance which your Grace in your wisdome shall thinke fit The last reason is the person of him who whilest he liued was aduanced honoured and esteemed by you and now being dead his learning and sinceritie against the false accusations of others challengeth a defence at your Graces hand For doubtlesse it is more right to vertue to defend the deceased then to aduance those that are liuing This as reason euer expecteth at the hands of vertue so especially then when men of worth of desert of learning are mistaken and accused by those that doe want all I craue to the rest of all your Graces fauours that this last may be added That whatsoeuer my imperfections are in this iust and temperate Defence they may no way diminish the honourable remembrance of him whom I doe defend all allowance is his due the faults are mine for which in all humilitie I craue pardon Your Graces to bee commaunded W. COVEL TO THE READER SEeing we are all bound in the dutifull respect of a common iust cause euen to defend those who are strangers to vs it cannot seeme vnfit to any if we affoord theÌ„ so much fauour whose persons and deserts are verie well knowne There is no better contentment for our labour past then in the assurance from our conscience that it is well imployed for doubtlesse the spurning at vertue giueth a greater stroke to the doer then to him that suffereth yet euen that religion that coÌ„mandeth patience forbiddeth not the iust defence of our selues in a good cause especially then when by wronging a particular man there may be some hazard of the truth it selfe Our Church hath had some enemies more openly discontent in the case of Discipline then they now appeare whom to satisfie with reason Maister Hooker indeuoured with much paines that which might haue contented all was in diuers a spurre to a more violent choler for medicines how profitable soeuer worke not equally in all humours From hence proceeded a desire in some to make question of things whereof there was no doubt and a request for resolution of some points where in there was no danger to this end a Letter which heere is answered was published by certaine Protestants as they tearme themselues which I heare how true I know not is translated into other tongues this they presume hath giuen that wound to that reuerend and learned man that it was not the least cause to procure his death But it is farre otherwise for he contemned it in his wisdome as it was fit and yet in his humilitie would haue answered it if he had liued Surely for mine owne part I neuer thought it conuenient that the grauity of this present businesse and the reuerend worthinesse of him that is accused should not be answered with grauitie both of person and speech and my witnesses are both in heauen and earth how iustly I can excuse my selfe as Elihu did Behold I did wait vpon the word of the ancient and harkened for their knowledge I stayed the time and a long time vntill some elder and of viper iudgement might haue acquited me from all opinion of presumption in this cause which being not done by theÌ„ whom many reasons might haue induced to this Defence I could not for that part which I beare in that Church whose gouernment was defended by Maister Hooker with patience endure so weake a Letter anie longer to remaine vnanswered And herein I haue dealt as with men although to me vnknown of some learning and grauitie to whom peraduenture in manie respects I am farre inferiour and yet for anie thing that I know or appeareth in this Letter they may bee clothed with the same infirmities that I am But if this had beene by himselfe performed which I heare he hath done and I desire thee to expect it thy satisfaction gentle Reader would haue beene much more yet vouchsafe in thy kindnesse to accept this The Authours Preface LIttle hath labour done to make any man excellent if vertue haue not as much power to make it continue neither were it anie honour to deserue well if our memories might die with our names â—or our names be buried as often â—s malice or enuie doth seeke to hide them Fewe things are eminently good which are indured amongst distempered iudgements without bitter reprehension for where weakenesse hath not strength enough to imitate and reuerence that vertue which it feareth it hath violence and malice sufficient to detract from that vertue which it hateth Amongst euill persons as there be fewe things that are good in themselues so there be not manie things which they are willing should appeare good in others for vertue where it is not followed
is what kind of necessity there is of baptisme a thing already fully haÌ„dled by M. Hooker therfore we wil be more sparing in this point All things which either are known causes or fit meanes wherby any great good is vsually procured or men deliuered froÌ„ greeuous euil the same we must needs confesse necessarie now we know there is a necessity absolute there is a necessity conditionall euen that conditional for the end in ordinary estimation is absolutely necessarie Thus to a man in the sea to escape drowning we account a ship a necessary meanes euen of absolute necessity in respect of our iudgement howsoeuer some few haue escaped by other meanes so our Sauiour saith of Baptisme vnlesse a man be bornâ—â—gaine of water and of the Holy-ghost he cannot enter into the kingdome of heauen Which place we vnderstand howsoeuer some deny it of Baptisme by materiall water according to the generall consent of the auncient Fathers For it is a rule in expounding the Scriptures that where a literall construction will stand as in this place the farthest from the letter is commonly the worst And therefore water the spirit both concurring in that sacrament why should there not be though not an equall yet a necessity of both For as the spirit is necessary to regeneratioÌ„ so regeneratioÌ„ is necessary to eternal life which so far dependeth vpoÌ„ the outward sacrameÌ„t that God wil haue it imbraced not only as a signe or token what we receiue as you affirme but also as an instrument or meane whereby we receiue it and this without any inthralling as you seeme to feare of Gods mercifull grace Neither as Hugo saith doe these giue speaking of the Sacraments that which is giuen by these and yet ordinarily as necessary to receiue these as those graces are necessary which we receiue by these For though Baptisme bee not a cause of grace yet the grace which is giuen by baptisme doth so far depend vpon the very outward sacrament as God will haue it imbraced as a necessary meanes whereby we receiue the same and howsoeuer we dare not iudge those that in some cases do want it yet we may boldly gather that he whose mercy now vouchsafeth to bestowe the meanes hath also long since intended vs that wherunto they leade For to imagine nothing necessary but saith is to come neere the error of the old Valentinian hereticks who ascribed all to knowledge only So saith Tertullian Some account the Sacraments as vnprofitable without faith so needeles where faith is but no faith can bee profitable saith Saint Bernard to him who when he may yet refuseth to receiue the Sacraments Therefore if Christ himselfe which giueth saluation require Baptisme it is not for vs to dispute or examine whether those that are vnbaptized may be saued but seriously to doe that which is required and religiously to feare the danger which may grow by the want thereof For doubtles the sacrament of Baptisme in respect of God the author of the institution may admit dispensation but in respect of vs who are tyed to obeie there is an absolute necessity For it is in the power of God without these to saue but it is not in the power of man without these to come to saluation And yet the Church holdeth constantly as well touching other beleeuers as Martyrs that Baptisme taken away by necessity taketh not away the necessity of Baptisme but is supplied by the desire therof For what is there in vs saith Saint Ambrose more then to will and to seeke for our owne good Thy seruant Valentinian who died before he was baptized Oh Lord did both For as the visible signe may be without true holinesse so the inuisible sanctification saith Saint Austin may sometimes be without the visible signe And yet these are no iust reasons either to make vs presume or to take away the necessity of this holy sacrameÌ„t For euen those haue it in their wishe as the Schoolemen say who indeed do want y e same And howsoeuer as they of Rhemes confesse such may be the grace of God towards men that they may haue remissioÌ„ iustification sanctificatioÌ„ before the external sacrament of Baptisme as in Peters preaching they all receiued the Holy-ghost before the sacrament yet this is no ordinary thing now in infants and whosoeuer therefore shal contemne them cannot be saued Yet God who hath not bound his grace in respect of his owne freedome to any Sacrament may and doth accept them as baptized which either are martyred before they could be baptized or else depart this life with wiâ—he and desire to haue that Sacrament which by some remediles necessity they could not obtaine For the iust by what death soeuer he be preuented his soule shall be in rest And whereas you demaund whether our sacraments be not the same in nature vertue and substance that the sacraments of the Iewes were vnder the law and therefore baptisme to be of no more necessity then circumcision we answeare with Saint Austin The Sacraments deliuered by Christ are for number fewer taking as Maister Zanchy noteth sacraments largly for al those ceremonies as he did for performance easier for vnderstanding more excellent for obseruation more chast And therefore though all sacraments for their substance be one that is Christ and that more particularly baptisme succeedeth circumcision yet their difference is great both in their rites which were diuers in the maner of the obiect the one Christ to come the other already come the one a corporall benefit to be of that Church which should haue her certaine seate vntill the comming of the Messias in the land of Canaan the other expecting a spiritual kingdom The one bounde to an obseruation of the whole lawe Ceremoniall Iudiciall Morall the other only to the moral law and for want of true fulfilling of it to faith and repentance The one to Israel only the other to the whole Church The one to continue till the comming of the Messias in humility the other vntill his comming in glory The one belonged vnto the males only the other to all So that as the differences were many and not small euen so we doubte not to affirme that the benefits are far more and the necessity is much greater And therfore as Maister Hooker saith we haue for baptisme no day set as the Iewes had for circumcision neither haue we by the law of God but only by the Churches discretion a place therunto appointed Baptisme therefore euen in the meaning of the law of Christ beloÌ„geth vnto infants capable therof froÌ„ the very instant of their birth which if they haue not howsoeuer rather then lose it by being put off because some circumstances of solemnity do not concur the Church as much as in her lieth marke the words for she cannot disappoint Gods eternall election but as far as is in her power by denying the meanes casteth
that the Sacraments by the worke done actiuely doe not affoord grace though rightly vnderstood passiuely they may by the worke done for in that iustification and meanes of righteousnesse whereof man is made partaker by the Sacraments manie things concurre First in Gods behalfe a will that we should vse those sensible elements in Christs behalfe his passion from which the sacraments haue their vertue in the Ministers behalfe his power his will in the receiuers behalfe will faith repentance in respect of the Sacrament it selfe the externall action which ariseth out of the fit application of the matter the form of the Sacraments Now that which in all this actiuely and instrumentally bringeth grace is the externall action which is commonly called the Sacrament This hauing his vertue from his institution and not from anie merit either in the Minister or in him that receiueth For the wil of God which vseth the Sacramēts as that meanes of grace which it hath ordained concurreth actiuely but as a principall cause the passion of Christ concurreth as a cause meritorious the power and the will of the Minister necessarily concurre but as causes further remoued hauing their vse only in effecting the sacramentall action in whose due circumstances of administring he is vnwilling to faile Will faith and repentance are necessarily required in the receiuer that is of yeares not as actiue causes but as fit dispositions for the subiect for faith and repentance make not the sacramentall grace nor giue power to the Sacrament but onely remoue those lets which are hindrances that the Sacraments exercise not that vertue that is annexed to them So that in infants in whom no such disposition is required the sacrament of Baptisme is auaileable without these And therefore to satisfie your demaunds in this Article wee conclude that a man dying without faith and receiuing the sacramentall signes for sacraments he cannot receiue shall not be saued and not receiuing them if his want bee not either negligence or contempt may be saued Yet the latter to vs is fearefull and ordinarily impossible whereas the former is an euidence of our hope and giueth most iust reason charitably to iudge So that we say with Saint Austin he that eateth and drinketh vnworthily eateth and drinketh his owne damnation but he that contemneth to eate hath not life and therefore shall not come to eternall life And yet those things that hurt the vnworthy receiuer do much profit him who receiueth them as he ought ARTICLE XV. Of Christs Institution IT is not an apprehension equally incident vnto the iudgments of all wise men rightly to conceiue the true dependance of things for those who allow and confesse actions to haue much vertue oftentimes do mistake from whence that vertue commeth this as it happeneth in causes of more vsuall and knowne nature so it is sometimes euen in those things where the authour is but one and he incomparably the best Because he vouchsafeth to admit instruments of a lower conditiō to be agents in the performance of things of so great an vse This maketh men in the sacraments those holy institutions of God left vnto the Church often to faile in a due estimation of them And when they do graunt their vse to be singular yet euen then to doubt whereupon this dependeth because the same things performed by diuers are not the same and those which admit no difference in respect of substance yet are subiect in regard of some circumstance to an alteration either more or lesse From hence hath proceeded the difference in this article which ouer violently you vrge to be betwixt Maister Hooker and our Church of whom as vsually you do you carie too iealous a suspition of too great agreement with the Church of Rome That sacraments haue a vertue euen more then to be onely signes is already proued but whether this vertue be lesse where the Minister hath moe faults or none at all where his intention is not to administer a sacrament that commeth now to be discussed in this place To make the Sacraments depend for their grace vpon the integritie of men were to denie the benefit to a great number without cause and to punish men for a fault that were none of theirs The first of these is denied by fewe nay some are so farre from opinion that sin in the Minister is anie let to the sacrament that they are not affraid to affirme that Sacraments are effectuall though administred by Satan himselfe Doubtlesse few sauing onelie some Anabaptists denie the efficacie of the Sacraments for the defects of life in the lawfull dispensers of them They are inestimable fauours vnto Gods Church not to be measured by the hand from whom immediately wee receiue them but by that Almightie power the fountaine of all goodnesse from whence they do first come For as amongst men it were want either of iudgement or ciuilitie or both lesse to esteeme of the benefit for the meannesse of the messenger where we are vndoubtedly assured that it is the princes seale so in the Sacraments we must esteem them as the seales fauours of God himselfe whatsoeuer the imperfections are in those Ministers from whom we haue them For the defects of men being in the Church and lawfully called to those functions no way touch the efficacie of the Sacraments whose vertue dependeth vpon a higher power And therefore we denie all reiteration of Baptisme whatsoeuer the defects for manners are in those that do first giue it For we are equally baptized into the name of the Father the Sonne and the Holy-ghost what vnworthines or inequality soeuer remaine in the persons that do baptize For the holinesse of the Sacraments is no way polluted by the vncleannesse of the handes that giue them For those Sacraments which vnreuerently being handled as Saint Austin saith doe hurt the giuer yet euen by their hands profit those that receiue them worthily It was both in Asia and Africk an error longe since that the Sacraments were not firme which were administred by Heretickes or Schismatickes separated from the vnity of the Church The first author of this was Agrippinus Bishop of Carthage whom Saint Cyprian succeeded as Saint Austine writeth and was a little infected with the same errour After these were the Donatists but we wil not labour for confirmation of this point because you obiect nothing against Master Hooker in it And it is no controuersie at all betwixt vs and the Church of Rome and therfore we say with the auncient Fathers Stephanus Siricius Innocentius the first Leo Anastasius the second in his epistle to Anastasius the Emperour with the councels first the generall councell of Nice often alledged by Saint Austin to this ende the first councell of Carthage the last assembly at Trent with the testimonies of Fathers and Doctors and according to the articles of our Church by you alledged That by the malice of wicked men which are ouer the administration
must either be dispraised or our negligence shall want excuse And whatsoeuer hath the power to conuince must suffer reproofe where the heart of man wanteth humilitie to giue obedience The worlds greatest errour is in esteeming when our corruptions making vs ambitious to seeme whilest we are carelesse to be winneth allowance from a fond opinion which the streame of violent fancies denieth to rest vpon those that are truly vertuous Because for anie man to oppose himselfe against that euill which is growne heady either by custome or patience is to hazard much of himselfe if he be strong and in the opinion of many vndoubtedly to perish if he be weake And therefore as vice hath euer had mo that did dislike it then durst dispraise it so vertue wil euer haue mo that are willing to allow it in their iudgements then dare aduenture to interpose themselues for the defence of that which they do allow Iealousie making those to depraue euen the very defence of that which their owne iudgements did thinke worthy and their wishes desired might be defended For to do that which euerie man accounteth his own duty as it argueth oftentimes more strength then courage so amongst many it reapeth little else but an opinion of singularitie From this corrupt fountaine a fountaine poisoned by malicious ignorance haue flowed these bitter but small streames which the importunitie of some mens commendations arising out of a blind loue haue made for power and greatnesse like the red sea to drown as they say Pharaoh and all his host Let them perish in it without helpe beaten downe with that hand that striketh from aboue who seeke to hold Israel a seruant in Egypt or captiue in the house of bondage but let them passe through without harme who couragiously haue freed the posterity of Iacob and led Israel to the land of promise I doubt not but without a miracle a man of small stature may goe through these waters and not bee drowned yet sometimes the most righteous may say with Dauid the ouerflowing of vngodlinesse made me afraid Deceit vsually couereth with a mask better then the face that euill which it desireth should kill vnseene and vnpreuented but errour cannot more easily fall then when it is built vpon such a foundation nor weaker opinions sooner vanish then when they are bred nourished supported onely with the strength of fancie It is of small vse in the church though a thing practised in al ages for men ouer-curiously to labour to remoue those staines which like an impure breath darken the glasse of steele whilest it is warme but slide off through their owne weakenesse hauing no power to make any deeper impression then onely aire Any cloth in a hand of no skill or strength is able to wipe off with ease those blots or marks that are stained with no greater force or vertue but a hote breath But seeing the reputation that vertue challengeth and industrious labour seasoned with discretion doth merit seeketh rather to gaine an approbation from the iudgement of the wise then recompence or reward from the mightie hand of the rich men of vertuous desert in all ages euen from the lowest step of humilitie obedience haue with confidence and truth taught the world a far better iudgment by their wise apologies and haue gained as much honour in remouing euill as they haue gotten vertue vnto their names in doing wel The malice of enuie out of impatient ignorance doing vertue this benefit that that which was cleare before by a few light trifling spots gaineth a wiping to make it clearer desert and goodnesse being effects of a first motion perfection and excellencie the worke of a second maker It must needs seeme strange to many and be vnpleasing to all that are of any sober indifferent or vertuous disposition that the iust defence of a present religious Ecclesiasticall policie vndertaken without bitternesse of spirit in a graue moderation to reforme presumption and informe ignorance should so farre taste of the eagernesse of some vnlearned pennes that iudgement should be thought too weake to answer idle wordes or vertue not strong enough to withstand malice or lastly that he could want a defence whose endeuour as himselfe professeth was not so much to ouerthrow them with whom he contended as to yeeld them iust and reasonable causes of those things which for want of due consideration heretofore they haue misconceiued sometimes accusing lawes for mens ouersights sometimes imputing euils growne through personall defects to that which is not euill framing to some sores vnwholsome plaisters and applying remedies sometimes where no sores were It is much easier to answer those shadowes of reason wherein these Admonishers do please themselues then by their silence to make them confesse that they are fully answered For as they know not for the most part well how to speake sauing only tinkers musick like sounding brasse because they want charitie so do they lesse know how to hold their peace like clamorous Frogs because they want humilitie Holy pretences haue euer beene the strongest motiues that pride hath and Zeale how preposterous and ignorant so euer hath beene deemed reason sufficient to some men in the opinion of their followers to warrant defend whatsoeuer they haue done Vpon this ground was published some few Articles in manner of a letter in the yeare 1599. requiring resolution in matters of doctrine concerning some points which either they misconceiue or list not to vnderstand vttered by M. Hooker in those fiue learned and graue books of Ecclesiasticall policie wherin it must needs appeare that their ignorant malice hath done him great honour who in an argument so distasted by them and comming with a proud confidence to reprehend haue only carped sillily at some few things neither of moment nor importance whereof humilitie and charitie would haue craued no answer But these being willing and desirous to find somewhat to oppose haue onely discouered his great mature and graue iudgement and their owne small vndigested and shallow learning For there is nothing that can better both excuse and commend a workman thē to see enuie desirous to reprehend and reprehension to vanish in his owne smoke For saith the Wiseman all such as regarded not wisedome had not onely this hurt that they knew not the things that were good but also left behind them vnto men a memoriall of their foolishnesse so that in the things wherein they sinned they could not lie hid yet the people see and vnderstand it not and consider no such things in their hearts how that grace and mercie is vpon his Saints and his prouidence ouer the elect For as he himselfe well noted as to the best and wisest while they liue the world is continually a froward opposite a curious obseruer of their defects and imperfections so their vertues it afterwards as much admireth Those whom we must make aduersaries in this cause are men not knowne either by name religion or learning
yet such as would seem in zeale to the present state to desire a resolution in some points that might otherwise giue offence It may be peraduenture the worke of some one who desirous to gaine an opinion amongst his followers vndertaketh to speake as from the minds of many hoping those demaunds how idle soeuer will gaine answer being to satisfie a multitude which no doubt M. Hooker in his wisdome patience and grauity would easily haue contemned if they had but beene the priuate cauils and obiections of some one For there is no man but thinketh manie how light so euer in themselues being vnited may haue that weight to chalenge euen by a ciuill right a direct answer from one euerie way farre better then had beene fitting for their modestie weaknesse to prouoke Well whosoeuer they are as I cannot easily coniecture so I am not curious to knowe this age hath affoorded an infinite number whom superstitious feare for want of true vnderstanding and an ignorant zeale not directed with discretion haue made violent in matters of Religion vsing the razor in steed of a knife and for hatred of tares oftentimes pulling vp good corne But with these we will deale with that temperate moderation as may serue to giue true worthinesse a iust defence and impatient and furious spirits vnlesse desperately violent no iust cause to find themselues to be grieued with vs. This which wee are to answer is tearmed by them A Christian letter of certaine English Protestants vnfained fauorers of the present state of religion authorised and professed in England vnto that reuerend and learned man M. Richard Hooker Thus the humilitie and mild temper of their superscription may peraduenture gaine the reading at some mens hands through an opinion that Protestants and manie and in a Christian letter would hardly be caried with violence so far to make demaunds seasoned with so little modestie learning or vnderstanding These men they may be as we take the word largely Protestants for anie thing that I know that is men outwardly of the Christian religion who liue and professe a doctrine for the most part opposite to the Church of Rome but I can hardly be perswaded that the Letter being wholy an vnciuill Ironie is either Christian or that themselues are vnfained fauourers of the present state of religion or that they thinke M. Hooker to be either reuerend or learned in their opinions For whatsoeuer they may pretend in vrging the reuerend Bishops of our Church against his assertions as though they ascribed much vnto them yet their desire is to make an opposition appeare and in that shewe of contradiction to make themselues sport in the end proudly and maliciously to contemne both But Saint Iames telleth these that if anie man seeme religious and refraine not his tongue but deceiueth his owne heart this mans religion is vain And in this I appeale to the censure of the most modest and discreet amongst themselues by what shew of reason they could tearme that Letter to bee Christian wherein were contained so many vnseasoned and intemperate speeches or that man to be either reuerend or learned whom they haue vsed with so little respect and accused of so manie defects But doubtlesse as they neuer thought him to be either reuerend or learned whom all that knew him whilest he liued knew to be both so they little desired that their Letter should be such a one as might worthily be accounted Christian. Else what meane these accusations to account his goodly promises meere formall and great offers to serue only to hoodwink such as mean wel as though by excellency of words and intising speeches of mans wisedome he ment as they say to beguile and bewitch the Church of God A little after they call him a goodly Champion and by the sweet sound of your melodious stile almost cast into a dreaming sleepe which stile notwithstanding afterwards they account not vsual but long and tedious far differing from the simplicity of holy scripture and a hard and harsh stile for the manner of the stile we shall make our defence when we answere that Article But in that you scoffingly account him a goodly Champion giue me leaue to tell you that if our Church were throughly furnished with such men the holy function of our calling had not growne in contempt by ignorant and vnlearned ministers our peace had not bin troubled with furious and violent spirits worldly men had not seazed vpon the Church with such eagernes through an opinion of the vnworthines of the clergie they of the Church of Rome had not thus long remained obstinate through the violent proceedings of vndiscreet men whose remedies were worse then the disease it selfe nor last of all the generall amendment of life the fruite of our preaching had not bin so small if these turbulent heads had not more desired to make Hypocrits then truely religious It is much safer to praise the dead then the liuing hauing seene the period of their dayes expired when neither he that is praised can be puffed vp nor he that doth praise can be thought to flatter hee was as Saint Austine sayd of Saint Cyprian of such desert of such a courage of such a grace of such a vertue that as Theodosius sayd of S. Ambrose I haue known Ambrose who alone is worthy to be called a Bishop of whom I dare giue that iudgement though he were in true estimation great already which Antigoras gaue of Pirrhus that he would haue bin a very great man if he had bin old Great in his own vertues of great vse in the Church in al appâ—rance though these times be vnthankefull of great authoritie I let passe those other tearmes which shew your letter to bee vnchristian vntill we come to their particular answers and thus much for the title It hath bin no new thing in all ages that reprehension hath waited vpon those books which zeale from a vertuous minde hath written to support the truth for the nature of man is much apter to reproue others then reforme it selfe seeing to see faults in others is an act of the vnderstanding if they bee and of a frowardnes of the will if they be not but to rectifie them in ourselues must be the worke of a cleare vnderstanding and a reformed will therfore vsually men practise themselues what they punish in others so that no man can directly conclude that all men hate what they do accuse Therefore Saint Hierom of whome saith S. Austin no man knew that whereof S. Hierom was ignorant oftentimes complaineth of the detractions slaunders and vntrue accusations of euill men These for the most part are vnstaid violently caried with the current of the present time sometimes bitterly either vpon discontentments or to please others inueighing against those whom themselues before out of flattery not iudgement haue highly praised Thus Libanius the sophister who was eloquent against
the Christians to please Iulian was noted with this marke of leuity for writing Panegyricks or orations of praise to commend Constantius while he liued against whome afterward he wrote most bitter inuectiues when he was dead Thus some small discontentment serued to turne the heart and open the mouth of Porphyry against the Christians what cause of griefe these zealous professours haue I know not but in my opinion the whole tenor of that vncharitable and vnchristian letter argueth some inward discontent either enuious that other men should be excellent or that themselues being excellent are not more regarded Wherein though they dislike the dim eie of gouernment that loketh not cleerely into mens vertues and the niggardly hand that doth not bountifully reward such as deserue well yet they mighte out of patience and charity worthily haue forborne to haue inueied against his honour which consisted in no other wealth but in his religious contentment and in that true commendation which was the due merit of his own vertues For the world had not much to take from him because hee had not taken much from the world for he neuer affected flatteringly to please her nor she neuer cared fauninglie to please him For as all that Scipio brought from Africa after his danger and trauell to be called his was only a Surname so the greatest recompense that his labours had was the iust commendation that he was a very reuerend learned and graue man For his iudgement taught him out of a Christian patience the resolution of Cato if I haue anie thing to vse I vse it if not I know who I am And seeking to profit in knowledge and that this knowledge might profit the Church he shewed that hee was borne for the good of many and few to bee borne for the good of him For as S. Hierom speaketh of Nepotian despising gold he followed learning the greatest riches But peraduenture his learning had puft him vp and his pride had made his writings impatient and full of bitternes and this moued you to vndertake this vncharitable and vnchristian letter for you say if we beleeue them meaning the Bishops we must thinke that Master Hooker is verie arrogant and presumptuous to make himselfe the onely Rabbi That you had no cause to prouoke him in these tearmes all men know that do reade his writings for dealing in an argument of that kinde with aduersaries of that nature and in a time growne insolent by sufferance hee hath written with that temperat moderation rather like a graue father to reforme the vnstayed errors of hot young violent spirits then seuerelie correcting them with the vntemperat bitternes of their owne stile and sighing at the scurrilous and more then satyricall immodesty of Martinisme he feared with a true sorrow least that honourable calling of Priesthood which was ruinated by slaunder amongst ourselues could not long continue firme in the opinion of others Well for all this the gouernment of his passions was in his owne power as Saint Bernard speaketh of Malachie the Bishop And he was able to rule them for he was truly of a milde spirit and an humble hart and abounding in all other vertues yet he specially excelled in the grace of meekenes for the grauity of his lookes as Saint Bernard speaketh of Humbers was cleered by those that did sit or conuerse with him least he should be burdensome vnto them but a ful laughter few euer discerned in him Some such our Church hath had in all ages a few now aliue which are her ornament if shee can vse them well but moe that are dead whome she ought to praise For all those were honourable men in their generations and were well reported of in their times there are of them that haue left a name behind them so that their praise shall be spoken of for whose posterity a good inheritance is reserued and their seede is conteined in the couenant their bodise are buried in peace but their name liueth for euermore the people speake of their wisedome and the congregation talke of their praise In this number vertue hath placed him whom you accuse and are not afraid being now awaked out of a dreame to account a deceiuer As though in his labours he had meant by intising speech to deceiue the Church or as though by a colourable defēce of the Church discipline he purposed as you say to make questionable and to bring in contempt the doctrine and faith it selfe beating against the heart of all true Christian doctrine professed by her Maiestie and the whole state of this realme Therfore you haue made choice of the principall things conteined in his bookes wishing him to free himselfe from all suspicion of falshoode and trechery accounting your selues to rest contented if he will shew himselfe either all one in iudgement with the Church of England or else freely and ingenuously acknowledge his vnwilling ouersight or at the least shew plainely by good demonstratiō that al our reuerend Fathers haue hitherto bin deceiued To this you craue a charitable direct plaine sincere and speedy answeare this is the summe of the preface to your Christian letter It is too true that al ages haue had deceiuers and that the most dangerous deceiuers haue strongly preuailed vnder pretence of Religion and therefore whereas all bodies are subiect to dissolution there are vndoubtedly mo estates ouerthrown through diseases within themselues which familiarly do steale vpon them then through violence from abroade Because the maner is alwaies to cast a doubtfull and a more suspicious eie towards that ouer which men know they haue least power therfore the feare of apparant dangers causeth their forces to be more vnited it is to all sorts a kind of bridle it maketh vertuous minds watchful it holdeth contrary dispositions in suspence and imployeth the power of all wits and the wits of all men with a greater care Whereas deceits couered with good pretenses are so willingly interteyned so little feared so long suffered vntill their cruelty burst forth when it is too late to cure them vice hath not a better meanes to disperse it selfe nor to gaine intartainment and fauour then by borrowing the counterfeit name and habit of seeming vertue Thus that rebellious Sandracot vnder pretence of liberty mooued the Indians against the officers of Alexander the Great which when they had slaine he that was the author of their liberty turned that into a more cruell bondage oppressing the people whom he had freed from strangers vnder the cruell tyranny of his owne gouernment But of all deceits there is none more dangerous then when the name of God or religion is pretended to countenance out heinous crimes And howsoeuer euen in this kinde this age hath not wāted examples who beeing dangerous vnder holy pretenses the hand of Iustice hath cut off yet the imputation of this fault can in no reason cleaue to him who hath so
the end of all we doe This is confessed euen by our aduersaries themselues with whom seeing we doe agree there can be no suspition that we should dissent from that which our Church holdeth and this may serue rather to tell you what in these points is the iudgement of our Church then to defend him whose words you haue wrested to a far different sense ARTICLE VIII Works of supererogation THe neerenes oftentimes to euill is warrant enough for suspition to accuse of euill and because all errors are not equally distant from truth some men in their true assertions are supposed by weake iudgements not to differ at all from error From hence commeth it that those men who haue no other iudgement but zeale which is the best excuse I can make for your accusation in this article haue run so far with a desire of safety from those opinions that were thought dangerous that they haue come at length vnto those that were much more daungerous in truth Which practise though it argue a good care yet it proceedeth from a timorous nature wanting the ability to put a difference in the causes of true feare so that this circumspection is but cowardlinesse as he that were loth to be taken amongst his enimies trenches would get himselfe so far distant that he would outrun euen the vtmost limits of his owne armie Thus haue you dealt in this article fearing to approue any thing that might tend to supererogation you haue misliked euen the allowance of those works which are good and yet not commanded for say you to hold as Master Hooker doth that God approueth more then he commandeth what is it else but to scatter euen the graines of Popery and to lead men to those arrogant works of supererogation Herein your feare if it would haue giuen you leaue to haue looked behinde you it may be peraduenture you would not haue run away in such haste especially in cases of no great daunger And therfore giue me leaue to tell you that there is no treachery no danger no cause of flying from this opinion All the vnforced actions of men are voluntarie and all voluntarie actions tending to their end haue choice and all choice presupposeth the knowledge of some cause wherefore we make it and therfore it is no absurditie to thinke that all actions of men indued with the vse of reason are generally either good or euill And although whatsoeuer is good the same is also approued of God yet according to the sundry degrees of goodnes the kinds of diuine approbation are in like sort multiplied for some things are good yet in so meane a degree of goodnes that men are only not disproued nor disallowed of God for them as that no man hateth his owne flesh it is a matter of approbation and allowance but of no great or singular acceptation So saith our Sauiour if you do good vnto them that do so to you the verie Publicans themselues do as much Wherein to come short of them as it were a great vice so not to exceed thē is no great vertue Some things in such sort are allowable that they be also required as necessary to saluation by way of direct immediate and proper necessitie finall so that without performance of such wee cannot by ordinarie course be saued nor yet by any meanes be excluded from life if we obserue those As nature gaue light vnto the former so the Scripture is a guide to teach these wherein because all faile it is the obedience and merit onely of one that must make all righteous that must be saued Some things there are although not so required of necessitie that to leaue them vndone excludeth from saluation yet notwithstanding are of so great dignitie and acceptation with God that most ample reward in heauen is laid vp for them Of these we haue no commandement in nature or Scripture that doth exact them in particular at our hands yet those motiues there are in both which may serue to draw our minds most effectually to the performance of them In this kind there is not the least action but it doth somwhat make to the accessorie augmentation of our blisse which men haue as much reason to desire as to desire that they may be blessed no measure of blessednesse hauing power to content sauing onely where the blessed wanteth capacitie to receiue greater Vpon this dependeth whatsoeuer difference there is betweene the states of Saints in glorie Hereunto we referre whatsoeuer belongeth vnto the highest perfection for all perfection in this life is not equall of man by way of seruice toward God hereunto that feruor and first loue of Christians did bend it selfe causing them to sell their possessions and lay down the price at the blessed Apostles feete hereunto Saint Paul vndoubtedly did aime in so far abridging his owne libertie and exceeding that which the bond of necessarie and enioyned dutie tied him vnto to ease those Churches to whom he preached with his handie labour knowing that although it were not a duty which hee was commaunded yet it was an aduantage to his preaching and acceptable to God who doubtlesse approueth much more then he doth commaund Thus when a man may liue in the state of matrimonie seeking that good thereby which nature principally desireth to make rather choice of a contrarie life in regard of Saint Paules iudgmēt he doth that which is manifestly allowed and yet not commanded in Gods word because without anie breach he might doe otherwise Thus when a man who might lawfully possesse his riches yet willingly doth bestow them to religious vses vertuously imbracing that pouertie which he esteemeth as an aduantage to eternall riches doth that which argueth a greater perfection and for which he hath warrant though no precept at all because that which is a great vertue in him is not a fault simply in those that do not the like Precepts and counsels hauing this difference that the one is of absolute necessitie the other left vnto our free election where both tending to the same end yet in this differ that both tend not after the same maner both looking at the meanes but the one after a more exquisite and excelling perfection For euery man being placed in this life betwixt the things of this world and spirituall good things the more hee cleaueth to these the more perfect and excellent he is and yet to cast them away wholy is no precept of necessitie but an aduise of greater perfection He that obeyeth not a precept is guiltie of deserued punishment but he that faileth of these counsels onely wanteth without sinne that measure of perfection For it is not a fault not to vow but to vow and to performe it is a praise Hee that performeth the one shall haue greater glorie but he that faileth in the other without repentance shall haue certaine punishment Neither is it said saith Saint Austine as thou shalt not commit adulterie
profession they be Christians then are they of the visible Church of Christ and Christians by externall profession they are all whose marke of recognisance hath in it those things which we haue mentioned Yea although they be impious Idolaters wicked hereticks persons excommunicable such as we deny not to be euen the lims of Satan as long as they continue such Is it then possible say you that the selfesame men should belong both to the Synagogue of Satan and to the Church of Christ Vnto that Church which is his mystical bodie not possible because that bodie consisteth of none but only true Israelits true sonnes of Abraham true seruants and Saints of God Howbeit of the visible body and Church of Christ those may be and oftentimes are in respect of the maine parts of their outward profession who in regard of their inward disposition of minde yea of externall conuersation yea euen of some parts of their very profession are most worthily both hatefull in the sight of God himselfe and in the eies of the sounder parts of the visible Church most execrable From hence haue proceeded those bitter speeches wherewith many of our reuerend Fathers haue censured the Church of Rome as also those violent courses and vnseemely which they haue hitherto vsed against vs. Therefore our Sauiour compareth the kingdome of heauen to a net whereunto al that commeth neither is nor seemeth fishe his Church he compareth to afield where tares manifestly knowne and seene by all men doe grow intermingled with good corne and so shall continue til the final consummation of the world God hath had euer and euer shall haue some Church visible vpon earth But for lack of diligent obseruing the difference first betwixt the church of God mystical and visible then betweene the visible sound and corrupted sometimes more sometimes lesse the ouersights are neither few nor light that haue bin committed This deceiueth them and nothing else who thinke that in the time of the first world the family of Noah did containe al that were of the visible church of God From hence it grew and from no other cause in the world that the Affrican Bishops in the councel of Carthage knowing how the administration of Baptisme belongeth only to the church of Christ and supposing that hereticks which were apparantly seuered from the sound beleeuing church could not possiblie be of the church of Iesus Christ thought it vtterly against reason that baptisme administred by men of corrupt beleefe should be accounted as a Sacrament Some of the Fathers were earnest especially Saint Cyprian in this point but I hope you haue not yet proceeded so farre This opinion was afterwards both coÌ„demned by a better aduised councel and also reuoked by the chiefest of the Authors therof themselues And therfore as it is straÌ„ge for any man to denie them of Rome to be of the church so I cannot but wonder that they will aske where our church was before the birth of Martin Luther as if any were of opinion that Luther did erect a new church of Christ. No the church of Christ which was from the beginning is and continueth in substance the same vnto the end of which al parts haue not bin alwaies equally sincere and sound In the daies of Abiha it plainly appeareth that Iuda was by many degrees more free from pollution then Israel In Saint Paules time the integrity of Rome was famous Corinth many waies reproued they of Galathia much more out of square in Iohns time Ephesus and Sâ—yrna in better state then Thiatyra and Pergamus were and yet all of them no doubt parts of the visible church so standeth the cause betwixt Rome and vs so farre as lawfully we may we haue held and do hold fellowship with them we acknowledge theÌ„ to be of the family of Iesus Christ and our heartie prayer vnto God Almightie is that being conioyned so farre forth with them they may at length if it be his will so yeeld to frame and reforme themselues that no distraction remaine in anie thing but that we all may with one heart and one mouth glorifie God the Father of our Lord and Sauiour whose church we are As there are which make the church of Rome no church at all vtterly so we haue them amongst vs who vnder pretence of imagined corruptions in our discipline do giue euen as hard a iudgement of the church of England it selfe But whatsoeuer either the one sort or the other teach we must acknowledge euen heretikes themselues to bee though a maimed part yet a part of the visible church For as to baptize is a proper action belonging vnto none but the church of Christ which is true in the church of Rome howsoeuer some Anabaptists account it but a mockerie so if an infidell should pursue to death an heretike professing christianitie onely for christian profession sake could the church denie him the honour of Martyrdome Yet this honour all men know to be proper vnto the church and therefore where the Fathers make opposition betwixt the visible church and hereticall companies as often times they doe they are to bee construed as separating heretikes not altogether from the companie of beleeuers but from the fellowship of sound beleeuers for where profest vnbeleefe is there can be no visible church of Christ there may be where sound beleefe wanteth Infidels being cleane without the church denie directly and vtterly reiect the very principles of Christianity which heretikes imbrace and erre onely in misconstruction And therefore it is strange that you dare affirme the Turke to hold any part of the christian faith or to bee in that respect comparable to the church of Rome For that which separateth vtterly that which cutteth off cleane from the visible church of Christ is as Maister Hooker saith plaine Apostasie direct deniall vtter reiection of the whole christian faith as farre as the same is professedly different from infidelitie Heretikes as touching those points of doctrine wherein they faile Schismatikes as touching the quarrels for which or the duties wherein they diuide themselues from their brethren loose licentious and wicked persons as touching their seuerall offences or crimes haue all forsaken the true church of God the church which is sound and sincere in the doctrine that they corrupt The church that keepeth the bond of vnitie which they violate the church that walketh in the lawes of righteousnesse which they transgresse This verie true church of Christ they haue left howbeit not altogether left nor forsaken simply the Church vpon the maine foundations whereof they continue built notwithstanding these breaches whereby they are rent at the top asunder But peraduenture you will say why then doe wee refuse to communicate with the church of Rome more then Zacharie Elizabeth Anna and others did with the high priests corruptions being in both and both remaining parts of the church of God I answer that in the time of our Sauiour Christ the synagogue
attention gained without wit nor their affections perswaded without eloquence where to come vnfurnisht and leaue the workings without meanes to him who giueth a power and a blessing to the meanes we vse is all one to appoint him what meanes are fittest or to inioyne him to worke without meanes at all which though that Almightie power can do yet then to refuse theÌ„ when they are prouided or not to furnish vs with as much as we can of the best that he hath prouided it argueth our vnthankfulnesse and our want of choise This made when Celsus Iulian and Porphyry had written against vs the holy Fathers to confute them with all varietie of humane learning that thus the enemies of that truth which we teach may say with Iulian We are strooke through with our owne weapons This was the happines of Epiphanius whiâ—â— I wish were common to all preachers that his writings were read of the learned for the matter of the simple for the words Thus we should not doubt but to win an attention from all nay euen for the true discharging of this businesse there is a necessarie vse of Grammar to teach the originall proprietie of words of Logicke to discerne ambiguities of Rhetoricke for ornament a good tale being much better when it is well told of Philosophie for the vnfolding the true nature of causes the ignorance whereof hath brought much error in expounding the holy Scriptures of Historie for the computation of times in one word of all humane learning which like the spoiles of Egypt we haue recouered from the vniust owners accounting it no more disgrace to be accused of eloquence wit or humane learning then S. Austin did by Petilian to be termed Tertullus the Orator There be that account Inciuilitie of maners and Rusticitie of speech as Saint Hierome speaketh true holinesse But it is not fit that those that are toothlesse should enuie the teeth of others or those that are Moules repine that others see as the same Father admonisheth Calphurnius It hath beene a trouble of some of our best and most excellent preachers that they haue beene inforced after their wearisome â—oiling and vnregarded paines to giue a reason and make a defence as though they had committed a fault for the vse of that for which in true estimation they ought to haue reaped much praise And therfore saith one whom I dare oppose for eloquence and iudgement against the best in that great city of the contrarie faction I am not of opinion with those men who thinke that all secular and prophane learning should be abandoned from the lips of the preacher and that whether hee teach or exhort he is of necessitie to tie himselfe to the sentence and phrase of only Scripture Good is good wheresoever I find it vpon a withered and fruitlesse stalke saith S. Austin a grape sometimes may hang shall I refuse the grape because the stalk is fruitlesse and withered There is not any knowledg of learning to be despised seeing that all science whatsoeuer is in the nature kind of good things rather those that despise it we must repute rude vnprofitable altogether who would bee glad that all men were ignorant that their owne ignorance lying in the common heape might not be espied And S. Austin in in another place saith Eloquence is not euill but a sophisticall malignant profession proposing to it selfe not as it meaneth but either of contention or for commodity sake to speake for all things against all things What were more profitable then the eloquence of Donatus Parmenian others of your sect if it ran with as free a streame for the peace vnity truth and loue of Christ as it floweth against it for els it is a venimous eloquence as Saint Cyprian wrote of the eloquence of Nouatus I know there is much amisse both in matter and in the vse of prophane learning but this we are sure if we bring it to the Scripture if it bee faultie it is condemned if wholsome it is there confirmed And I see no reason that any man should be bold to offer his owne inuentions and conceits to the world when hee findeth such in the Fathers and others as cannot be amended I am sorie that the learned of any sort as my Author saith that hath but born a book should dispraise learning she hath enemies enough abroad though she bee iustified by her children It is fitter that wisedome bee beaten by fooles then by those who ought to be esteemed wise aboue all other places a blow giuen in the pulpit against learning a fault too common leaueth a scarre in the face of knowledge which cannot easily be cured It calleth in question the reaching of others as if they fed the people with acorns husks not bread or because they gather the truth out of humane Authours they contemned the authority of the holy Scriptures Doubtlesse it is somtime vanity in those that preach itching in those that heare a thing not tolerable or allowable in either but where it is otherwise let not a rasâ— conclusion without proofe as though it were young mens faults bee admitted against good learning If Asclepiodorus will draw with a cole or chauke alone I iudge him not if others wil paint with colours neither let them be iudged for those that are wise and humble in the Church know how with discretion to make vse of all and yet not all of the like authoritie For doctrines deriued exhortations deducted interpretations agreeable are not the verie word of God but that onely which is in the originall text or truly translated and yet we call those sermons though improperly the word of God To conclude this point as our Church hath manie excellent Preachers which we wish by good incouragement may increase so it is too presumptuous a labour for any to prescribe one forme necessarie to all But I could wish that all were like him whom you accuse or like one Marianus Genazanensis whom Angelus Politianus doth excellently describe in my opinion an excellent patterne of a reuerend Diuine ARTICLE XIII Of the Ministers office IN the actions of this life whether spirituall or temporal God and man giue their approbation in a diuers maner the one looketh onely at the thing done the other at the mind disposition of the doer And therefore the same things from diuers parties are not of the same nor of like value nay that which is from sinceritie a worship is from hypocrisie a sin and the defects which outwardly the maner of doing disproueth the sinceritie oftentimes in the mind of the doer acquiteth In the eye of man it is sometimes a fault which is no sin in the eye of God a sin which in the eye of man was no fault So that according to lawes which principally respect the heart of man works of religion being not religiously performed caÌ„not morally be perfect Baptisme as an
meanes those blessings which are incomprehensible Seeing therfore that grace is a consequent of Sacraments a thing which accompanieth them as their end a benefit which he y t hath receiueth from God himselfe the author of Sacraments not from any other natural or supernatural quality in them it may be heereby both vnderstood that Sacraments are necessary and that the manner of their necessity to life supernaturall is not in al respects as foode vnto naturall life Because they containe in themselues no vitall force or efficacie but they are duties of seruice and worship which vnlesse we performe as the author of grace requireth they are vnprofitable For all receiue not the grace of God which receiue the Sacraments of his grace Neither is it ordinarily his will to bestowe the grace of Sacraments vpon any but by the Sacraments Which grace also they that receiue by Sacraments or with Sacraments receiue it from him and not from them That sauing grace which Christ originally is or hath for the general good of his whole Church by Sacramēts he seuerally deriueth into euery mēber therof They serue as instruments the vse is in our hands the effect is his And this made the Schoolemen and the rest which you are affraide to graunt to say that the Sacraments were not only signes but causes of our iustification Now agent causes we know are of two sorts principall which worketh by the vertue and power of his forme as fire maketh hotte and thus nothing can cause grace but God himselfe Grace being a participation of the diuine nature Instrumentall which worketh not as the other by vertue of his owne proper forme but only by that motion which it hath from the principall and first agent Thus doe Sacraments worke and therfore saith Saint Austin the Sacraments are finished performed and passe away but the vertue of God that worketh by them or with them remaineth Thus for the vse of them the Church hath Gods expresse commandement for the effect his conditionall promise so that without our obedience to the one there is of the other no apparant assurance as contrariwise where the signes and Sacraments of his grace are not either through contempt vnreceiued or receiued with contempt we are not to doubte but that they really giue what they promise and are what they signifie For we take not the Sacraments as it seemeth you doe for bare resemblances or memorials of things absent neither for naked signes and testimonies assuring vs of grace receiued before but as they are indeede and in truth for meanes effectual whereby God when we take the Sacraments deliuereth into our hands that grace auaileable vnto eternall life which grace the Sacraments represent or signifie And yet we acknowledge as Hugo saith that the Sacraments being as he calleth them vessels of grace they cure not of them selues no more then glasses doe the sick but the potions contained in them Neither doth any man say no not the Church of Rome although they be so accused by some of vs that the Sacraments worke of themselues by a vertue resigned vnto them without God meerely of the worked on actiuely but that God worketh by them as by instruments powerfull and thought in his wisdome fittest For doubtles the Church hath authority to vse the word and the Sacraments as powerfull meanes of regeneration both hauing by a diuine ordination a force and vertue to beget faith and therefore iustly amongst all the treasures that God hath left vnto his Church we honor and admire most the holy Sacraments not respecting so much the seruice which we do vnto God in receiuing them as the dignity of that sacred and secret guift which we thereby receiue from God And therfore when our Church saith that Sacraments are not only markes of Christian profession but rather certaine testimonies and effectuall signes of Grace and of the goodwill of God towards vs by which God worketh inuisiblie in vs we thereby conceiue how grace is indeed the very end for which these heauenly mysteries were instituted and besides sundry other properties obserued in them the matter whereof they consist is such as signifieth figureth and representeth their end For surely sacraments are the powerfull instruments of God vnto eternall life For as the naturall life consisteth in the vnion of the body with the soule so the spiritual life in the vnion of the soule with God And for asmuch as there is no vnion of God with man without that meane betweene both which is both nor this participated to vs without the sacraments the vertue must needs bee great that God by these imparteth vnto his Church For they are signes not only signifying but as M. Zanchie saith exhibiting also inuisible grace For God directly affirmeth that he giueth that with the signe which by the signe he representeth In the Sacraments wee acknowledge three things The Word the Element the thing signified by the word and represented by the element and all these vnited yet not by any reall or physicall vnion that one cannot bee receiued without the other but in these the vnion is sacramentall and the order mysticall betwixt the signes and the things signified by an institution from God Whereby it commeth to passe that heauenly and spirituall things by signes bodily and earthly are signified offered and by the vertue of the holy Ghost really exhibited and performed vnto the elect Thus if either the signes or the thing signified be wanting it ceaseth truly to bee a sacrament Neither is grace necessarily tied euer to the externall sacrament for we giue the one and God giueth the other and when both are giuen then is the sacrament faithfully receiued Thus God iustifieth by the washing of the new birth and the renewing of the holy Ghost for this being the effect of his promise the sacraments apply it vnto vs by thus giuing it faith by thus receiuing both being as instruments For God doth iustifie by the sacraments man by faith but God one and the same maketh righteous by both he being the author from whence they both come Therefore it is a branch of beleefe howsoeuer you scoffe at it as omitted in our Creed that sacraments are in their place as Maister Hooker saith no lesse required then beleefe it self For when our Sauior promiseth eternall life it is with this condition as health to Naaman the Syrian Wash and be cleane But you are afraid to say that the Sacraments beget faith although you confesse that they do increase it Surely this is a feare like to the disposition of some melancholie humour where fancie growing strong forceth an auoidance of things oftentimes that are without daunger for to make Sacraments and the word to be ioyned with faith both in his generation and in our iustification is neither to rob faith of his proper office nor to ascribe more vnto the Sacraments then of right belongeth For we are not in anie doubt to affirme
interpreting which as to maintaine must needes be great simplicity so to dislike all vse of them is intolerable vnthankfulnesse But in this accusation it is not apparant what you meane wheÌ„ you alledge out of Luther that schoole diuinity hath banished from vs the true and sincere diuinity If this were the direct iudgement of Luther to condemne all schoole diuinity yet it is a strange oppositioÌ„ to alledge the sentence of one man against the practise and authorities of the best Fathers Neither doe we vnderstand which it is the olde or the new that so much offendes you by old we meane that Scholasticall kinde of expounding which the most eloquent Fathers lately comen from the schooles of Rhetoricians and Philosophers haue brought with them to the interpreting of holy Scriptures that thus they might be able to teach to delight to perswade a matter fitting al but not easie for any that is not excellently furnished with humane learning In this sense Beda calleth Prudentius the most noble Schooleman of the Spaniards whom it is like in the seueritie of your iudgment you would haue dispraised and Gennadius in the Catalogue of famous writers reckoneth vp Museus Iulianus Eucherius and diuers others amongst the Schoolmen that is amongst the chiefe professours of Schoole-eloquence Saint Hierome affirmeth of himselfe that manie things in Diuinitie he handled with Schoole oâ—nament and of Saint Paul he saith that when he preached at Athens vpon occasion of the inscription of the Altar to the vnknowne God he handled it with a scholasticall kind of elegancie Is this then that which so much offends you Was it an ornament in these Fathers and many others and is it a blemish in M. Hooker But peraduenture it is the new and later kind of Schoole interpreting that you mislike whose methode is Philosophicall disputing made of Aristotelian learning this sprang vp about some foure hundreth and odde yeares past in the time of Lotharius the second Emperour of Rome who recouering out of darkenesse the Roman lawes caused them publikely to bee read and to be expounded by diuers Writers by this meanes diuinitie began to waxe cold vntill by imitation of these men certaine deuout Monkes and others vndertooke the like in expounding the holy Scripture by which meanes euen vntill this day there remaineth in the Schooles tenne orders of their vsuall expounding by Concordance Historie Postill Question Lecture Compendium or Abridgement Sermon Meeter Meditation all which no doubt of it in your opinion are esteemed vnlawfull and vnprofitable Nowe many that were excellent in this kind the Church both knoweth how to vse with great profit and in recompence of their labour hath giuen them titles with much honour Thus Alexander Hales who made his Summe that excellent worke by commaundement of Innocentius the fourth was called the fountaine of life because of that liuely knowledge that flowed from him he was Maister to Bonauenture a scholer not inferiour to himselfe of whom he was wont to say that in Bonauenture he thought Adam sinned not meaning for that illumination which was in him doubtles there was much in him as though he had not beene darkened by the fall of Adam and therfore the Church called him the Seraphicall Doctor To these Aquinas was not inferiour who came so neere vnto Saint Austin that some thought hee had all his works by heart and by a common prouerbe it was spoken that the soule of Saint Austin dwelt in Aquinas in whom aboue all the rest foure contrarieties were said to excell abundance breuitie facilitie security In respect whereof hee gained the title to be called Angelicall Now for any man to follow the steps of these though treading sure as hauing more light can any man in reason account it to be a fault Is there no other matter of reproofe in Maister Hookers writings but that vertues must bee faults But hee seeketh to proue matters of diuinity with the strength of reason Indeed this is a great fault which if many had not beene afraid to commit the world had not beene filled with so many idle and vnreasonable discourses But so it is that through an ignorant zeale of honouring the scriptures the name of the light of nature is made hateful with men the starre of reason and learning all other such like helps beginneth no otherwise to be thought of then as if it were an vnlucky Comet or as if God had so accursed it that it should neuer shine or giue light in things concerning our duty any way toward him but be esteemed as that starre in the Reuelation called wormwood Which being fallen from heauen maketh riuers waters in which it falleth so bitter that men tasting them die thereof A number there are who thinke they cannot admire as the ought the power authority of the word of God if in things diuine they should attribute any force to mans reason for which cause they neuer vse reason so willingly as to disgrace reason Then vsuall and common discourses are to this effect The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned For answer where unto we say that concerning the abilitie of Reason to search out and to iudge of things diuine if they be such as those properties of God and those duties of men towards him which may be conceiued by attentiue consideration of heauen and earth wee know that of meere naturall men the Apostle testifieth how they know both God and the law of God other things of God there be which are neither so found nor though they bee shewed can euer be approued without the speciall approbation of Gods good grace spirit such is the suffring rising againe of our Sauiour Christ which Eestus a meere naturall man could not vnderstand therefore Paul seemed in his eyes to be learnedly mad This sheweth that nature hath need of grace to which Maister Hooker was neuer opposit in saying that grace may haue vse of nature But Paul chargeth the Colossians to beware of Philosophie that is to say such knowledge as men by naturall reason are able to attaine I confesse Philosophie wee are warned to take heed of not that Philosophy which is true and sound knowledge attained by a naturall discourse of reason but that Philosophie which to bolster heresie or errour which I am sure Maister Hooker doth not casteth a fraudulent shew of reason vpon things which are indeede vnreasonable and by that meanes as by a stratageme spoyleth the simple which are not able to withstand such cunning He that giueth warning to take heede of an enemies policie doth not giue counsell to auoid all policie but rather to vse all prouident foresight and circumspection least our simplicity bee ouerreacht by cunninâ— sleights The way not to be inueigled by them that arâ— so guilefull through skill is
a deepe point letting them vnderstand that yee are able not onely to aduise sobrietie to such rash presumers as in your opinions M. Hooker is but also to direct them in those points wherein in your iudgements they are much deceiued That there is no man how excellent soeuer but without humilitie may easily erre I can as willingly confesse it as I commend such whom I see carefull to giue aduise vnto those that haue gone astray The one being the punishment of pride to teach sobrietie the other the power of their learning to shew humility but that either he hath done the one or you the other in this Article it is more then as yet I see any iust inducements to beleeue And I am sorie that things of principall excellencie should bee thus bitten at by men whom it is like God hath indued with graces both of wit and learning to better vses For if all men had that indifferencie of mind that the greatest part of their forces were imployed for the inlarging of that kingdome whereof all of vs desire to bee subiects we should easily discerne that a curious searching into that will which is not reuealed serueth but to breed a contempt of that which is reuealed vnto vs. Man desireth rather to know then to doe nay to know euen those things which do not concerne him rather then to do that for the neglect whereof he must giue an account From hence commeth it to passe that what the Schooles haue curiously sought out concerning the nature of Gods wil the Pulpits nay the stalles of Artificers haue vndertaken to decide them all So that those things which once were but the deep amazemeÌ„t of some few are now become the vsuall doctrine and the vulgar consideration of many where that is not so much to be lameÌ„ted which we search cannot comprehend as that which we might comprehend but do not search Following euen that first euil exchange for eating of the tree of the knowledge of good and euill to depriue our selues of the tasting of the tree of life So that which nature once made a disease the continuance of that disease hath made it nature for euen that light which man whilest he wanteth liueth in perpetuall darkenesse is a light by our weakenesse not possible to bee attained vnto and those paths which in our blindnesse we grope after with so much desire they are wayes not possible by mans weaknesse to bee found out For there is a cloud and darkenesse which are round about him and thicke misâ—es to couer him for we are without proportion inferiour to that power that hath first made vs not equall not like This being the iust recompence of him that searcheth out that Maiestie in the end to be ouerwhelmed with the same glory Our greatest knowledge in this saith Saint Cyprian is to confesse our ignorance for those acts that are of this nature there is greater holinesse to beleeue them then to know them Truth lieth in the bottome as Democritus speaketh and as Pindarus saith about our minds there hang innumerable errours therefore the counsell of the son of Sirach is to be followed Seeke not out the things that are too hard for thee neither search the things rashly which are too mightie for thee but what God hath commanded thee thinke vpon that with reuerence and bee not curious in manie of his workes for it is not needfull for thee to see with thine eyes the things that are secret be not curious in superfluous things for many things are shewed vnto thee aboue the capacitie of men the medling with such hath beguiled maâ—ie and an euill opinion hath deceiued their iudgment thou canst not see without eyes Yet for all this to bee absolutely either ignorant or carelesse of those things that concerne vs are no warrants for humilitie but euidences of our slouth The world at this day hath two sorts of men whom though we need not to respect much yet we are willing euen to giue them a reason of what wee do which though peraduenture they challenge at our hands yet wee demaund not of them a reason of what they surmise The first sort are sensuall and carelesse neither respecting the will of God of vs or towards vs these for the most part vnderstand nothing but earthly things whom if you remoue to matters of a higher reach you onely arme them against yourselfe awake them to shew an vnsufferable contempt of all vertue For that which they thinke painefull to themselues being idolaters to the bellie that they suppose partly impossible to others and that which for their owne dulnesse they cannot easily learne that they imagine but falsly that others can as hardly teach The second sort wiser then these thinke that we ought to search what God will haue vs to do but what he will do with vs or what he hath decreed or determined of vs that they thinke ought wholy to be neglected by vs. In these two errours there is this difference that the dangers being equall the reasons are not equall that do moue both seeing man hath mo reasons to perswade him to know too little then to know too much Therefore the Church of England calleth Predestination vnto life the eternall purpose of God whereby before the foundations of the world were laid he constantly decreed by his counsel vnto vs vnknown to deliuer from the curse and destruction them whom he chose in Christ out of mankind and as vessels made vnto honour through Christ to bring them to eternall saluation whereupon they who are indowed with so excellent a benefit of God are called according to his purpose and that by his Spirit working in a fit time wherein if any thing in his generall wil be opposite to that which secretly he hath determined of vs it is neither a contrarietie in that essence which is but one neither anie warrant for vs to bee defectiue in our charitie which must imitate his general inclination to saue all And howsoeuer he graunt not those prayers which we make for those who are not predestinate because there is a more secret will that hath determined the contrarie yet notwithstanding euen these prayers conformable to his general inclination are in themselues without sin they are our duties acceptable to God For in God there is a wil reueiled which not to do is sin not reueiled which we may do yet sin And therfore it must needs seeme strange that it is made a question by any how God eternally predestinateth by a constant decree them whom hee calleth and saueth and yet hath a generall inclination to saue all A matter easily answered if we doe but remember a twofold will It is not then a foresight of any thing that occasioned his will otherwise It is not any generall election altered vpon a speciall cause It is nothing either in vs or in himselfe that maketh this decree either to be at all
or to be any other sauing only one We must know therfore that the will of God is secret which therfore in scripture is compared to a deepe or reueiled which must be the rule of those actions which we ought to doe we may indeuour to doe against the first and not sinne as Abraham in offring Isaac I say indeuour for no man can do against it as also fulfill the other and yet sin as Iudas This diuision of the will of God made by many others though in other tearmes serueth both to answer such doubts as vsually arise out of this darknes as also fully to satisfy those slender obiections which you haue framed in this point Damascene deuideth the will into antecedent and consequent Peter Lumbard into his good pleasure and the signe of it others into a will absolute or conditionall others into wil of vs or by vs to be done S. Austin into a most omnipotent and most powerfull wil and into a will not so powerfull that it euer commeth to pasâ—e all these diuisions concurring in one and the selfe same thing to teach vs that there be parts some reueiled some secret of that which in his owne nature can no more be diuers or many then it is possible for the essence of the Godhead to be more then one But how is it then say you that God willeth all men to be saued Is it a constant decree or only an inclination That he thus willeth there is no man doubteth and although some with the restraint of the word all vnderstand it of his eternall vnchangeable secret decree yet we affirmeâ— that with a conditionall will which euer implyeth faith and obedience with a will of the signe antecedent vneffectuall reueiled he willeth all men to be saued Who therfore that they are not it is not his decree but their own fault And although we say as Maister Hooker doth that God willeth many thinges conditionally yet if wee speake properly all things that God willeth hee willeth simply and therefore all things that God willeth must bee the condition being not in respect of the wil but the manifestation of it For it is no more possible that there should be a wil in God conditional then that his knowledge and his wisedome should not be eternall and yet in respect of vs who must be ruled by his law it is conditional God sometimes commandeth what hee will not haue done not that he is contrary in his wil but that his wil as yet is not wholy reueiled The matter of predestination was neuer fully handled before the time of Pelagius whose heresies gaue occasion to Saint Austin and others to confirme vs in this point wherein though I confesse I vnwillingly labour at this time yet I doubt not to affirme which may serue in steed of answere to content you that the predestination of God is eternall not conditional immutable not for works foreseen and that those which God hath determined though his predestination doe not take away second causes certainly must come to passe Neither is that any variablenes as you ouer boldly seeme to insinuate that he inclineth one way decreeth another for certainly saith S. Ambrose he willeth al men to be saued if they wil themselues for he that hath giuen a law to al doubtles hath excluded none Neither is here any acceptatioÌ„ of persons that he hath chosen some not others for that is acceptioÌ„ of persons saith S. Austin wheÌ„ things to equals equally due are not equally diuided but where those things are diuided y t are not due but only of meere liberality bestowed there this inequality is without iniustice or acceptation of persons It being in the power of a creditor that hath two debtors to exact his due of the one without iniustice and meerely of his bounty to forgiue the other If you goe further in this point to leade me into that depth that lamentably hath swallowed vp many thousands I say with S. Austin thou oh man dost thou expect an answer of me and I am a man also therfore let vs rather both heare him who saith oh man who art thou that doest answere God reason thou I wil maruaile dispute thou I wil beleeue and say oh how vnsearchable are his waies and his Iudgements past finding out ARTICLE XI The visible Church and the Church of Rome IN the vehement dissentions of factions that are opposite there is not a labour vsually that reapeth either lesse fruite or lesse thanks then a charitable perswasion to a reconcilement which peraduenure hath bin the principal cause why both parties looking with a iealous eie at the indifferent perswasions of a third haue continued both enimies in themselues and yet the third suspected as a friend to neither This whilest men haue done in kingdomes their conclusions of peace haue faintly languisht all sides earnestly wishing the thing but suspecting those who were agents to intreate a perswasion to it this in the Church some men haue done both in former times and of late with more charity then either learning or successe so that in the end both parties haue taken offence at the mentioÌ„ of a reconcilement That the Church is at variance in it selfe and so hath continued a long time I thinke there is no man doubteth and surely we are all perswaded that vnity and peace are not fitter for any society in the world then for that which is called by the name of Church how this might be effected it hath bin the care of very wisemen who though they haue found little apparance of successe by reason of those badde offices which vncharitable minds haue performed yet they haue not ceased to wishe in the behalfe of the Church as Dauid did for Ierusalem Oh that it were as a City built at vnity in it selfe Priuate contentions are then furthest from all hope of agreement when both parties equally standing vpon tearmes of superiority earnestly contend which is most excellent and that neither haue committed fault In what straits the Church is and hath bin in all times it may easily be gathered in that as yet men are not resolued to whom it belongs principally to procure her peace Some are of opinion that princes must and ought to prouide for the good and welfare of the common-wealth but as for religion they may lawfully permit to euery man what his fancy desireth so that the peace of their realmes be not thereby troubled This once was the error of the heathen who admitting all sects of Philosophers accounted it their honor that they refused none Wherupon saith Pope Leo this City speaking of Rome ignorant of the author of her aduancement whilest she hath ruled almost ouer al nations hath basely bin a seruant to the errors of them al and seemed to her selfe to haue intertained a great religion because she hath not refused the falshood of any This made Themistius the Philosopher as Socrates reporteth to