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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44334	The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...; Ecclesiastical polity	Hooker, Richard, 1553 or 4-1600.; Gauden, John, 1605-1662.; Walton, Izaak, 1593-1683.; Travers, Walter, 1547 or 8-1635. Supplication made to the councel.	1666 (1666)	Wing H2631; ESTC R11910	1,163,865	672

higher Callings are ripped up with marvellous exceeding severity and sharpness of Reproof which being oftentimes dont begetteth a great good opinion of Integrity zeal and Holiness to such constant reprovers of sin as by likelihood would never be so much offended at that which is evil unless themselves were singularly good The next thing hereunto is to impute all Faults and Corruptions wherewith the World aboundeth unto the kinde of Ecclesiastical Government established Wherein as before by reproving Faults they purchased unto themselves with the multitude a name to be vertuous so by finding out this kinde of Cause they obtain to be judged wise above others whereas in truth unto the Form even of Iewish Government which the Lord himself they all confess did establish with like shew of Reason they might impute those Faults which the Prophets condemn in the Governors of that Commonwealth as to the English kinde of Regiment Ecclesiastical whereof also God himself though in another sort is Author the stains and blemishes found in our State which springing from the Root of Humane Frailty and Corruption not onely are but have been always more or less yea and for any thing we know to the contrary will be till the Worlds end complained of what Form of Government soever take place Having gotten thus much sway in the hearts of men a third step is to propose their own Form of Church Government as the onely soveraign remedy of all Evils and to adorn it with all the glorious Titles that may be And the Nature as of men that have sick bodies so likewise of the people in the crazedness of their Mindes possest with dislike and discontentment at things present is to imagine that any thing the vertue whereof they hear commended would help them but that most which they least have tryed The fourth degree of Inducements is by fashioning the very notions and conceits of mens mindes in such sort that when they read the Scripture they may think that every thing soundeth towards the advancement of that Discipline and to the utter disgrace of the contrary Pythagoras by bringing up his Schollars in speculative knowledge of numbers made their conceipts therein so strong that when they came to the contemplation of things natural they imagined that in every particular thing they even beheld as it were with their eyes how the Elements of Number gave Essence and Being to the Works of Nature A thing in reason impossible which notwithstanding through their misfashioned preconceit appeared unto them no less certain then if Nature had written it in the very Foreheads of all the Creatures of God When they of the Family of Love have it once in their heads that Christ doth not signifie any one Person but a Quality whereof many are partakers that to be raised is nothing else but to be regenerated or endued with the said quality and that when Separation of them which have if from them which have it not is here made this is judgment How plainly do they imagine that the Scripture every where speaketh in the favor of that Sect And assuredly the very cause which maketh the simple and ignorant to think they even see how the Word of God runneth currantly on your side is That their mindes are forestalled and their conceits perverted beforehand by being taught that an Elder doth signifie a Lay-man admitted onely to the Office of Rule or Government in the Church a Doctor one which may onely Teach and neither Preach nor Administer the Sacraments a Deacon one which hath charge of the Alms-box and of nothing else That the Scepter the Rod the Throne and Kingdom of Christ art a Form of Regiment onely by Pastors Elders Doctors and Deacons that by Mystical Resemblance Mount Sion and Jerusalem are the Churches which admit Samaria and Babylon the Churches which oppugne the said Form of Regiment And in like sort they are taught to apply all things spoken of repairing the Walls and decayed parts of the City and Temple of God by Esdras Nehemias and the rest As if purposely the Holy Ghost had therein meant to fore-signifie what the Authors of Admonitions to the Parliament of Supplications to the Council of Petitions to Her Majesty and of such other-like Writs should either do or suffer in behalf of this their Cause From hence they proceed to an higher point which is the perswading of men credulous and over-capable of such pleasing Errors That it is the special illumination of the Holy Ghost whereby they discern those things in the Word which others reading yet discern them not Dearly Beloved saith St. John Give not credit unto every spirit There are but two ways whereby the Spirit leadeth men into all Truth the one extraordinary the other common the one belonging but unto some few the other extending it self unto all that are of God the one that which we call by a special divine excellency Revelation the other Reason If the Spirit by such Revelation have discovered unto them the secrets of that Discipline out of Scripture they must profess themselves to be all even Men Women and Children Prophets Or if Reason be the hand which the Spirit hath led them by for as much as Perswasions grounded upon Reason are either weaker or stronger according to the force of those Reasons whereupon the same are grounded they must every of them from the greatest to the least be able for every several Article to shew some special Reason as strong as their Perswasion therein is earnest Otherwise how can it be but that some other sinews there are from which that everplus of strength in Perswasion doth arise Most sure it is That when Mens Affections do frame their Opinions they are in defence of Error more earnest a great deal then for the most part sound Believers in the maintenance of Truth apprehended according to the nature of that evidence which Scripture yieldeth Which being in some things plain as in the Principles of Christian Doctrine in some things as in these Matters of Discipline more dark and doubtful frameth correspondently that inward assent which Gods most gracious Spirit worketh by it as by his Effectual Instrument It is not therefore the servent earnestness of their perswasion but the soundness of those Reasons whereupon the same is built which must declare their Opinions in these things to have been wrought by the Holy Ghost and not by the Fraud of that evil spirit which is even in his illusions strong After that the fancy of the common sort hath once thorowly apprehended the Spirit to be Author of their Perswasions concerning Discipline then is instilled into their hearts that the same Spirit leading men into this opinion doth thereby seal them to be Gods Children and that as the state of the times now standeth the most special taken to know them that are Gods own from others is an earnest affection that way This hath bred high terms of Separation between such and the rest of the

These Seeds of Piety were so seasonably planted and so continually watered with the daily dew of Gods Blessed Spirit that his Infant-vertues grew into such holy Habits as did make him grow daily into more and more favor both with God and Man which with the great Learning that he did attain to hath made Richard Hooker honored in this and will continue him to be so to succeeding Generations This good School-master whose name I am not able to recover and am sorry for that I would have given him a better Memorial in this humble Monument dedicated to the memory of his Scholar was very sollicitous with Iohn Hooker then Chamberlain of Exeter and Uncle to our Richard to take his Nephew into his care and to maintain him for one year in the University and in the mean time to use his Endeavors to procure an Admission for him into some Colledge still urging and assuring him that his Charge would not continue long for the Lads Learning and Manners were both so remarkable that they must of necessity be taken notice of and that God would provide him some second Patron that would free him and his Parents from their future care and charge These Reasons with the affectionate Rhetorick of his good Master and Gods blessing upon both procured from his Uncle a faithful promise that he would take him into his care and charge before the expiration of the year following which was performed This Promise was made about the Fourth year of the Reign of Queen Mary and the Learned Iohn Iewel after Bishop of Salisbury having been in the first of this Queens Reign expelled out of Corpus-Christi Colledge in Oxford of which he was a Fellow for adhering to the truth of those Principles of Religion to which he had assented in the days of Her Brother and Predecessor Edward the Sixth and he having now a just cause to fear a more heavy punishment then expulsion was forced by forsaking this to seek safety in another Nation and with that safety the enjoyment of that Doctrine and Worship for which he suffered But the Cloud of that Persecution and Fear ending with the Life of Queen Mary the Affairs of the Church and State did then look more clear and comfortable so that he and many others of the same judgment made a happy return into England about the first of Queen Elizabeth in which year this Iohn Iewel was sent a Commissioner or Visitor of the Churches of the Western parts of this Kingdom and especially of those in Devonshire in which County he was born and then and there he contracted a friendship with Iohn Hooker the Uncle of our Richard In the Third year of Her Reign this Iohn Iewel was made Bishop of Salisbury and there being always observed in him a willingness to do good and oblige his Friends and now a power added to it Iohn Hooker gave him a visit in Salisbury and besought him for Charities sake to look favorably upon a poor Nephew of his whom Nature had fitted for a Scholar but the estate of his Parents was so narrow that they were unable to give him the advantage of Learning and that the Bishop would therefore become his Patron and prevent him from being a Tradesman for he was a Boy of remarkable hopes And though the Bishop knew Men do not usually look with an indifferent eye upon their own children and Relations yet he assented so far to Iohn Hooker that he appointed the Boy and his School-master should attend him about Easter next following at that place which was done accordingly And then after some Questions and Observations of the Boys Learning and Gravity and Behavior the Bishop gave his School-master a Reward and took order for an Annual Pension for the Boys Parents promising also to take him into his care for a future preferment which was performed For about the Fourteenth year of his age which was Anno 1567. he was by the Bishop appointed to remove to Oxford and there to attend Dr. Cole then President of Corpus-Christi Colledge Which he did and Dr. Cole had according to a promise made to the Bishop provided for him both a Tutor which was said to be the Learned Dr. Iohn Reynolds and a Clerks place in that Colledge Which place though it were not a full maintenance yet with the contribution of his Uncle and the continued Pension of his Patron the good Bishop gave him a comfortable subsistence And in this condition he continued unto the Eighteenth year of his age still increasing in Learning and Prudence and so much in Humility and Piety that he seemed to be filled with the Holy Ghost and even like St. Iohn Baptist to be sanctified from his Mothers Womb who did often bless the day in which she bare him About this time of his age he fell into a dangerous Sickness which lasted two Moneths All which time his Mother having notice of it did in her hourly Prayers as earnestly beg his life of God as the Mother of St. Augustine did that he might become a true Christian And their Prayers were both so heard as to be granted Which Mr. Hooker would often mention with much joy and pray that he might never live to occasion any sorrow to so good Mother whom he would often say he loved so dearly that he would endeavor to be good even as much for her sake as for his own As soon as he was perfectly recovered from this Sickness he took a journey from Oxford to Exeter to satisfie and see his good Mother being accompanied with a Countreyman and Companion of his own Colledge and both on foot which was then either more in fashion or want of Money or their Humility made it so But on foot they went and took Salisbury in their way purposely to see the good Bishop who made Mr. Hooker and his Companion dine with him at his own Table which Mr. Hooker boasted of with much joy and gratitude when he saw his Mother and Friends And at the Bishops parting with him the Bishop gave him good Counsel and his Benediction but forgot to give him Money which when the Bishop had considered he sent a Servant in all hasle to call Richard back to him And at Richards return the Bishop said to him Richard I sent for you back to lend you a Horse which hath carried me many mile and I thank God with much ease And presently delivered into his hand a Walking-staff with which he professed he had travelled through many parts of Germany And he said Richard I do not give but lend you my Horse be sure you be honest and bring my Horse back to me at your return this way to Oxford And I do now give you Ten Groats to bear your charges to Exeter and here is Ten Groats more which I charge you to deliver to your Mother and tell her I send her a Bishops Benediction with it and beg the continuance of her Prayers for me And if you bring

behold saith the Apostle I Paul say unto you that if ye be circumcised Christ shall profit you nothing Christ in the work of mans salvation is alone the Galathians were cast away by joyning Circumcision and the other Rites of the Law with Christ the Church of Rome doth teach her children to joyn other things likewise with him therefore their saith their belief doth not profit them any thing at all It is true that they do indeed joyn other things with Christ but how Not in the work of Redemption it self which they grant that Christ alone hath performed sufficiently for the salvation of the whole world but in the application of this inestimable treasure that it may be effectual to their salvation how demurely soever they confess that they seek remission of sins no otherwise then by the blood of Christ using humbly the means appointed by him to apply the benefit of his holy Blood they teach indeed so many things pernicious in Christian Faith in setting down the means whereof they speak that the very foundation of Faith which they hold is thereby plainly overthrown and the force of the blood of Jesus Christ extinguished We may therefore disputing with them urge them even with as dangerous sequels as the Apostle doth the Galatians But I demand If some of those Galatians heartily embracing the Gospel of Christ sincere and sound in Faith this one only error excepted had ended their lives before they were ever taught how perillous an opinion they held shall we think that the danger of this error did so over-weigh the benefit of their faith that the mercy of God might not save them I grant they overthrew the foundation of Faith by consequent doth not that so likewise which the Lutheran Churches do at this day so stifly and so firmly maintain For mine own part I dare not here deny the possibility of their salvation which have been the chiefest instruments of ours albeit they carried to their grave a perswasion so greatly repugnant to the truth Forasmuch therefore as it may be said of the Church of Rome she hath yet a little strength she doth not directly deny the foundation of Christianity I may I trust without offence perswade my self that thousands of our Fathers in former times living and dying within her walls have found mercy at the hands of God 18. What although they repented not of their errors God forbid that I should open my mouth to gain-say that which Christ himself hath spoken Except ye repent ye shall all perish And if they did not repent they perished But withall note that we have the benefit of a double Repentance the least sin which we commit in Deed Thought or Word is death without Repentance Yet how many things do escape us in every of these which we do not know How many which we do not observe to be sins And without the knowledge without the observation of sin there is no actual Repentance It cannot then be chosen but that for as many as hold the foundation and have holden all Sins and Errors in hatred the blessing of Repentance for unknown Sins and Errors is obtained at the hands of God through the gracious mediation of Jesus Christ for such suiters as cry with the Prophet David Purge me O Lord from my secret sins 19. But we wash a wall of lome we labour in vain all this is nothing it doth not prove it cannot justifie that which we go about to maintain Infidels and Heathen men are not so godless but that they may no doubt cry God mercy and desire in general to have their sins forgiven them To such as deny the foundation of Faith there can be no Salvation according to the ordinary course which God doth use in saving men without a particular repentance of that Error The Galathians thinking that unless they were circumcised they could not be saved overthrew the foundation of Faith directly therefore if any of them did die so perswaded whether before or after they were told of their Errors their end is dreadful there is no way with them but one death and condemnation For the Apostle speaketh nothing of men departed but saith generally of all If ye be circumcised Christ shall profit you nothing Ye are abolished from Christ whosoever are justified by the Law ye are fallen from grace Gal. 5. Of them in the Church of Rome the reason is the same For whom Antichrist hath seduced concerning them did not S. Paul speak long before they received not the word of truth that they might not be saved therefore God would send them strong delusions to beleeve lies that all they might be damned which believe not the truth but had pleasure in unrighteousness And S. Iohn All that dwell upon the earth shall worship him whose names are not written in the book of life Apoc. 13. Indeed many in former times as their Books and Writings do yet shew held the foundation to wit salvation by Christ alone and therefore might be saved God hath always had a Church amongst them which firmly kept his saving truth As for such as hold with the Church of Rome that we cannot be saved by Christ alone without works they do not only by a circle of consequence but directly deny the foundation of Faith they hold it not no not so much as by a thred 20. This to my remembrance being all that hath been opposed with any countenance or shew of reason I hope if this be answered the cause in question is at an end Concerning general Repentance therefore what a Murtherer a Blasphemer an unclean person a Turk a Iew any sinner to escape the wrath of God by a general Repentance God forgive me Truly it never came within my heart that a general Repentance doth serve for all sins it serveth only for the common over-sights of our sinful life and for the faults which either we do not mark or do not know that they are faults Our Fathers were actually penitent for sins wherein they knew they displeased God or else they fall not within the compass of my first speech Again that otherwise they could not be saved than holding the foundation of Christian Faith we have not only affirmed but proved Why is it not then confessed that thousands of our Fathers which lived in Popish Superstitions might yet by the mercy of God be saved First if they had directly denied the very foundations of Christianity without repenting them particularly of that sin he which saith There could be no salvation for them according to the ordinary course which God doth use in saving men granteth plainly or at the least closely insinuateth that an extraordinary priviledge of mercy might deliver their souls from Hell which is more then I required Secondly if the foundation be denied it is denied for fear of some Heresie which the Church of Rome maintaineth But how many were there amongst our Fathers who being seduced by the common Error of

Divine Powers and to our Parents and universally those things which be vertuous and honourable In the second place those things that be convenient and profitable for it is fit that matters of the less weight should come after the greater Acts 15. 7,13 23. Acts 15. 4. Mat. 16 Mat. ult 2 Cor. 3. Cap. delicta de excess Praelator L. per fundum Rusticor praed sect Religiosum de rerum divis Gless dict 96. c. ●●inam Boer Fyod hercoic quast l. 1. sect 24. Verum ac proprium civis à peregrino discrimen est quò d alter imperio ac potestate vili obliganur alter justs Principis alient resputre potest illum Princips ab hostium aeque ac Civium injuria tueri re●ttur hune non leem nisi rogatus humaniraus officiis impulsus saith Bodinde Repub. l 1. c. 6. non mulrum à fine p. 61. E●ir Lug. l. E. in fol. 1586. Hom. 11. 1. 2. A Scepter swaying King to whom even Iupiter himself hath given honor and commandment 1 Tim. 1. 13. Mark 3. 17. 2 Sam. 7.2 3 4 5. Gal. 2.11.14 Ezek. 22.33 Ez. 33.6 A mere formality it had been to me in that place where as no man had ever used it before me so it could neither further me if I did use it nor hinder me if I did not a His word● be these The next Sabbath day after this Mr. Hisker kept the way he entred into before ●●● bestowed his whole hour and more onely upon the questions he had moved and maintained Wherein he so set the agreement of the Church of Rome with us and their disagreement from us as if we had consented in the greatest and weightiest Points and differed onely in certain smaller matters Which Agreement noted by him in two Chief Points is not such as he would have made men believe The one in that he said they acknowledge all men Siners even the Blessed Virgin though some of them freed her from Sinne For the Council of Trent holdeth that she was free from Sinne Another In that he said They reach Christ's Righteousnesse to be the onely meritorions Cause of taking away Sinne and differ from as onely in the applying of it For Thomas Aquinas their Chief Schoolman and Archbishop Catherinus teach The Christ took away onely Original sinae and that the rest are to be taken away by our selves yea the Council of Trent teacheth That the Righteousness whereby we are righteous in God's sight Is inherent righteousnesse which must needs be our own works and cannot be understood of the righteousnesse inherent onely in Christ's Person and accounted unto us * This doth much trouble Thomas holding her Conception stained with the natural blemish inherent in mortal seed And ●●e●e ●●●● he putieth it est with two Answers the one I h●t● her Church of Rome doth not allow but tolerate the Feast which answer now will not serve The other that being sort she was sanct fi●e● before birth but on sure how long a while ●her her Conception therefore under the names of her Conception-day they honor the ●it●● of her Sanctification So that besides this they have ne●●r no soder .3 make the certain allowance of their Feast and their uncertain sentence concerning her sin to cleare together H●● ●●orl● quast 87 on 8. ab 2. 3. Annot in Rom. 5. sect 9. Lib. 5. deleas fidei Orthod lib. 3● In Sent. dist 1. quaest 4. art 6. Bellarm. Judic de lib. Concor Mend● 11. Nemo Catholicorum unquam sic docuit sed credimus profitemur Christum in Cruce pro omnibus omnino peccatis satisfecisse tam originalibus quàm actualibus Cal● l●st l. ● c. 6. sect 9. * In the Advertisments published in the seventh year of her Majesties Reign If any Preacher or Parson Vicar or Cura●e so licensed shall fortune to preach any matter tending to dissention or to decoration of the Religion and Doctrine received that the Hearers denounce the same to the Ordinary or to the next Bishop of the same place but not openly to co●trary or to impugn the same speech so disorderly uttered whereby may grew Offence and Disquiet of the People but shall be convinced and reproved by the Ordinary after such agreeable order as shall be seen to him according to the gravity of the Offence And that it be presented within one month after the words spoken Lib. 4. Ann. Lib. 1. Hist. In vita Agricolae Lib. ● 1 Cor. 5. 13. 2 Cor. 6. 7. a Or whosoever it be that was the author of those Homilies that go under his name Knowing how the Schoolmen hold this question some Critical wits may perhaps half suspect that these two words Per se are Inmates But ●l the place which they have be their own their sense can be none other than that which I have given them by a paraphrastical interpretation They teach as we do that God doth justifie the Soul of man alone without any co-effective cause of Justice Deus si●e ●eido co-effectvo animam justificat Ca. sal de qundripart just l. 6. c. Idem lib. 3. c. 9. The difference between the Parish and on about Justification a Tho. Aq●a 1. 2. quaest 100. Gratia gratum facieus ●● est justificam est in animo quiddam gerle pusitiv● qualites quaedam art 2 concl supernaturali non eadem cum virtute insula ut Magister sed eliquid art 3. praeter virtates insuse● sidem spem charitatem hablurdo cuaedem art 3. ad 3. que presuppomitur in virturibos asba sicur earuin principium rador essentiam anima tanquam subjectum occupat non potentias sed ob ipsa art 4 ad 1. effluence vi● tutis in potentias animae per quas potentiae morentur ad actus phar vid. quasi 113. de Justificarione 2 Cor. 5.21 Rom. 4 6. Rom. 6. Rom. 7. 19. Acts 13. 41 44. Heb. 1. 2. By Sanctification I mean a separation from others not professio● as they do For true Holiness consisteth not in professing but in obeying the truth of Christ. Apoc. 18. 4. Matth. 24. 16. Gen. 19. 15. Verse John 3. 17. a They misinterpret not only by making false and corrupt glosses upon the Scripture but also by forcing the old vulgar Translation as the only Authentical Howbeit they refuse ●o Book which is Canonical though they admit sundry which are not b 1 Tim. 3. 16. c John 1. 49. d John 44. Gal. 5. 2. e Plainly in all mens sight whose eyes God hath inlightned on behold this truth For they which are in error are in darkness and see not that which in light is plain in that which they reach concerning the natures of Christ● they held the same with Nestorius fully the same with ●●●●he● about the proprieties of his nature f The opinion of the Lutherans though it be no direct denial of the foundation may notwithstanding be damnable unto some and I do not think but that in many respects it is less damnable as at this