hereof sufficeth; his word he knoweth which way to accomplish; why should any cogitation possess the mind of a faithful communicant but this, "O my God, thou art true! O my soul, thou art happy!"* To dehort, then, from violence of disputing, and curiosity of seeking in a matter needless to know, being (as Master Calvin saith) incomprehensible, what fault can you find, in Master Hooker? Doth he not dissuade from this, in zeal, only to draw to a better contemplation? Can this in reason be termed any "gentle construction of Popish opinions, or privily to rob the truth of our English Creed of her due estimation?" Think not so uncharitably of one whose principal care was, in the midst of all his knowledge, only to follow that Truth, soundly and uncorruptly, which was available and sufficient to save himself. Many itch with curiosity; they are not few, that do blow contentions, to make them kindle; some desire to know, only that they may know; some others, that they may be known; he doubtless, with humble sobriety both in this and in all other points, to comprehend that which was most available for the true direction of others, and the salvation of his own soul. And therefore, to your objections in this article, which are neither great nor many, I have framed my answer, most out of his mouth who fulliest understood this cause, and ought to be esteemed the best interpreter of his own meaning. ARTICLE XVIII. OF SPECULATIVE DOCTRINE. As wise Physicians, in the curing of some diseases, neglect not that habit of the body which, when the disease is cured, may threaten a relapse; because evils past leave a disposition for the like to come; and, by returning, are so much the more dangerous, by how much the strength of the sick is less able to make resistance ;-so fareth it with us, in the labour employed about these articles that follow: wherein if you had well considered, the serious superscription of your Letter, that it was for "resolution in matters of doctrine," and those of no small moment, but such as "seem" (it is well you said seem) "to overthrow the foundation of Christian religion, and of the Church amongst us," these articles that follow, might very fitly have been omitted by you. For, though all that you object be far from that mature judgment, which ought to be in such as you desire to seem; yet these, concerning Speculative Doctrine, the naming of Master Calvin, Schoolmen, or Master Hooker's style, how can they be called matters of Doctrine, or in any construction be thought to weaken "the foundation of the Church amongst us?" But seeing, in the former, we have done somewhat to cure that distemper (the effect of too much * [Vol. II. p. 296.] † [Ibid. p. 290.] choler) which, being suffered to increase, might grow dangerous; it is not amiss, gently to apply something, even to these, which wanting the malice of any dangerous disease, yet are infallible tokens of a distempered habit. Neither need we in this, to make any other defence for the right use of those sentences which you reprehend, saving only to set down to the reader's eye, the sentence at large, which you have maimed by severing; and challenging him, in those things which are incomparably excellent, you have manifestly discovered your weakness of understanding. But, as in any curious workmanship where the parts are not disjointed, there appeareth the admirable effects of a skilful hand, which rudely being severed, and rashly pulled in pieces, blemish the beauty of the former work, and make many things seem, in the eye of ignorance, to be idle and of no use; so fareth it with those speeches which, in this Article, so unseasonably are distasted by you, which if any indifferent reader will but compare with the places from whence you took them, he must needs be amazed, that things set down with so much eloquence and judgment, should be called in question by so great a weakness of understanding. The sentences by you alleged, "Of Speculative Doctrine" (as you call them*) are only eight, which if you had set down at large, with that coherence that he did, doubtless you could not have devised to have done Master Hooker a greater honour; but being pretermitted, by what reason I know not, you have hazarded the suspicion of intolerable ignorance. And, undoubtedly, this Article alone, giveth full assurance that this Letter could not possibly be the act of many, nor of any one, that had either charity, leisure, or learning in any great abundance. The first "Theorem" (so you term them in derision) not familiar to you common Christians, is this, "Ten the number of Nature's perfection:"† In which place Master Hooker, speaking of paying of tithes, saith, "as Abraham gave voluntarily, as Jacob vowed to give God Tithes, so the Law of Moses did require at the hands of all men the self-same kind of tribute, the tenth of their corn, wine, oil, fruit, cattle, and whatsoever increase his heavenly providence should send insomuch that Painims being herein followers of their steps, paid Tithes also.‡ Imagine we, that this was for no cause done, or that there was not some special inducement to judge the tenth of our worldly profits the most convenient for God's portion? Are not all things by him created in such sort, that the forms which give their distinction are number, their operations measure, and their matter weight? Three' being the mystical number of God's unsearchable perfection within himself; Seven the number whereby our perfections, through grace, Plin. Hist. Natur. lib. xii. cap. 14. [In the margin.] † Vol. II. p. 401. are most ordered; and Ten the number of Nature's perfections (for the beauty of Nature is order; and the foundation of order is number; and of number, Ten the highest we can rise unto without iteration of numbers under it) could Nature better acknowledge the power of the God of Nature, than by assigning unto him that quantity which is the continent of all that she possesseth?"* Now, let the Reader judge, what reason you had to mislike that he called "Ten, the number of Nature's perfections." But in this the injury you do to Master Hooker, is not all; for through his sides you wound one, upon whom, as Sixtus Senensis saith, all the commendations of the Christian Fathers are poured out; for he taketh this speech out of Philo Judæus,† in whom there are many excellent things to this purpose, and who was, in all kind of learning, incomparably the most excellent in his time; in honour of whom the ancient Romans placed his Works, as everlasting monuments in their public Library. The second is this; "Angel's perpetuity; the hand that draweth out celestial motion:" where, Mr. Hooker speaking of the revolution of time, which bringeth with it, a reiteration of Saints' memories, saith; "As the substance of God alone is infinite and hath no kind of limitation; so likewise his continuance is from everlasting to everlasting, and knoweth neither beginning nor end. Which demonstrable conclusion being presupposed, it followeth necessarily, that besides him, all things be finite: it cannot be but that there are bounds without the compass whereof their substance doth not extend; if in continuance also limited, they all have, it cannot be denied, their set and their certain terms, before which they had no being at all. This is the reason why, first, we do most admire those things which are greatest; and, secondly, those things which are ancientest; because the one, are less distant from the infinite substance; the other, from the infinite continuance, of God. Out of this we gather, that only God hath true immortality or eternity, that is to say, continuance wherein there groweth no difference by addition of hereafter unto now, whereas the noblest and perfectest things besides have continually, through continuance, the time of former continuance lengthened; so that they could not heretofore be said to have continued so long as now, neither now so long as hereafter. God's own eternity is the hand which leadeth Angels in the course of their perpetuity; the hand, that draweth out celestial motion; the line of which motion, and the thread of time, are spun together."§ What could have been more excellently spoken, to have set down the frame, and dependence of things, even lineally derived from the first Motor? The third thing is this; "Church attire" (meaning Surplices) "with + Philo Jud. lib. iv. Biblio. § [Ibid. p. 311.] *[Vol. II. p. 400.] 66 us, lively resembleth, the glory of Saints in heaven;" "for it suiteth fitly," saith Mr. Hooker, "with that lightsome affection of joy, wherein God delighteth when his Saints praise him; and so lively resembleth the glory of the Saints in heaven, together with the beauty wherein Angels have appeared unto men, that they which are to appear for men in the presence of God as Angels, if they were left to their own choice, and would choose any, could not easily devise a garment of more decency for such a service."* Now, whosoever considereth that the Angels are said to come out of the Temple, clothed in pure and bright linen,"† and, that the Angel at Christ's sepulchre sat" clothed in a long white garment ;" and, those Angels that appeared at Christ's ascension, "in white apparel ;"§ and, that white is the colour of brightness, and brightness an adjunct of “the glory of Saints," will neither deride nor mislike this speech, "that Church attire with us," "lively resembleth the glory of Saints in heaven.” The fourth thing is this: "Daily bruises, Spiritual Promotions use to take, by often falling."|| Here you ask very sillily, “What be the bruises and falls that Spiritual Promotions, ordained by Christ do or can take?" Mr. Hooker weighing the manifold impediments which hinder the usual consultation of providing able preachers in every Parish, to instruct the people; allegeth "the multitude of parishes, the paucity of Schools, the manifold discouragements which are offered to men's inclinations that way, the penury of the Ecclesiastical estate, the irrecoverable loss of so many Livings of principal value clean taken away from the Church long since by being appropriated, the daily bruises that Spiritual Promotions use to take by often falling, the want of something in certain Statutes which concern the state of the Church, the too great facility of many Bishops, the stony hardness of too many patrons' hearts not touched with any feeling in this case;' ;"** who is there now, that considereth this discourse, but seeth easily the propriety of his speech, and, without an interpreter, the truth of it? That even some of the best of our spiritual preferments have received great "bruises" by often falling; where the fault hath been, that they have lighted so hard, some men know, though you and I do not. And I heartily wish, for the good of the Church, that you were able to prove, that he had spoken false in this; to the intent that our reverend Fathers, the Bishops, might be more beneficial to the inferior Clergy; more bountiful in hospitality; more honourable in their attendance; more able in their payments to their Prince; more forward in the memorable works of Devotion, building of hospitals, colleges, and such like; which, no doubt, some yet do, out of their poverty: and last of all, more conveniently * [Vol. II. p. 100.] [Vol. II. p. 109.] + Rev. xv. 6. Mark xvi. 5. § Acts i. 10. ** [Ibid. p. 109.] provided for the avoiding of such base means as are a hindrance of Religion, a wrong to the Church and a dishonour to their profession. The next thing is this; "Multiplied petitions of worldly things, a kind of heavenly fraud, to take the souls of men as with certain baits."* Where Mr. Hooker answering those, who dislike in our prayers the multiplied petitions, for earthly things saith; "It must be considered, that the greatest part of the world are they which be furthest off from perfection; such being better able by sense to discern the wants of this present life, than by spiritual capacity to apprehend things above sense which tend to their happiness in the world to come, are in that respect more apt to apply their minds, even with hearty affection and zeal at the least, unto those branches of public Prayer wherein their own particular is moved; and by this means, there stealeth upon them a double benefit. First, because that good affection, which things of smaller account have once set on work, is by so much the more easily raised higher: and, Secondly, in that the very custom of seeking so particular aid and relief at the hands of God, doth by a secret contradiction withdraw them from endeavouring to help themselves by those wicked shifts which they know can never have his allowance whose assistance their Prayer seeketh. These multiplied petitions of worldly things in prayer, have, therefore, besides their direct use, a service, whereby the Church underhand, through a kind of heavenly fraud, taketh therewith the souls of men as with certain baits." I know not, in this point, what could have been spoken, either more soundly, more plainly, or more agreeable to this purpose. And therefore it must needs be in you, either delicacy or ignorance to account this "a Theorem of speculative doctrine;" the very metaphor of "baits," being not unfitly applied, even by orators, to the best things. The next is these words: "In Baptism, God doth bestow presently remission of sins and the Holy Ghost, binding also himself to add, in process of time, what grace soever shall be further necessary for the attainment of everlasting life." Here you ask of Master Hooker, "What warrant he hath of present' grace' in the very work wrought of Baptism." Where, by the way, you cunningly (with a truth of his) mingle an error of your own; for, who ever doubted but that Baptism doth bestow the "remission of sins," and yet not this, as we have often told you, for the very work wrought of Baptism. The next in these words: "The Sign of the Cross, as we use it, is in some sort a mean to work our preservation, from reproach,"§ "and Christ's mark." || It seems, that this speech hath made you to forget that civil respect, which had been fit to one whom worthily [Ibid. p. 401.] * Vol. II. p. 116. † Ibid. p. 252. |