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hooker_book2.txt
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I. An answer to their first proof brought out of Scripture, Prov. ii. 9.
As that which in the title hath been proposed for the matter whereof we treat,
is only the ecclesiastical law whereby we are governed; so neither is it my
purpose to maintain any other thing than than that which therein truth and
reason shall approve. For concerning the dealing of men who administer
government, and unto whom the execution of that law belongeth; they have their
Judge who sitteth in heaven, and before whose tribunal-seat they are accountable
for whatever abuse or corruption, which (being worthily misliked in this church)
the want either of care or of conscience hath bred. We are of no patrons of
those things therefore, the defence whereof is speedy redress and amendament.
That which is of God we defend, to the uttermost of that ability which he hath
given; that which is otherwise, let it wither even in the root from whence it
hath sprung. Wherefore all these abuses being severed and set apart, which rise
from the corruption of men and not from the laws themselves; come we to those
things which in the very whole entire form of our church polity have been (as we
persuade ourselves) injuriously blamed by them, who endeavour to overthrow the
same, and instead thereof to install a much worse; only through a strong
misconceit they have, that the same is grounded on divine authority.
Now whether it be through an earnest longing desire to see things brought to a
peaceable end, I do but imagine the matters whereof we contend to be fewer than
indeed they are; or else for that in truth they are fewer when they come to be
discussed by reason, then otherwise they seem when by heat of contention they
are divided into many slips, and of every branch a heap is made: surely, as now
we have drawn them together, choosing out those things which are requisite to be
severally all discussed, and omitting such mean specialities as are likely
(without any great labour) to fall afterwards of themselves; I know no cause why
either the number or the length of these controversies should diminish our hope
of seeing them end with concord and love on all sides; which of his infinite
love and goodness the Father of all peace and unity grant.
[2.] Unto which scope that our endeavour may the more directly tend, it seemeth
fittest that first those things be examined, which are as seeds from whence the
rest that ensue have grown. And of such the most general is that wherewith we
are here to make our entrance: a question not moved (I think) any where in other
churches, and therefore in ours the more likely to be soon (I trust) determined.
The rather, for that it hath grown from no other root, than only a desire to
enlarge the necessary use of the Word of God; which desire hath begotten an
error enlarging it further than (as we are persuaded) soundness of truth will
bear. For whereas God hath left sundry kinds of laws unto men, and by all those
laws the actions of men are in some sort directed; they hold that one only law,
the Scripture, must be the rule to direct all things, even so far as to the
"taking up of a rush or straw." About which point there should not need any
question to grow, and that which is grown might presently end, if they did yield
but to these two restraints: the first is, not to extend the actions whereof
they speak so low as that instance doth import of taking up a straw, but rather
keep themselves at the least within the compass of moral actions, actions which
have in them vice or virtue: the second, not to exact at our hands for every
action the knowledge of some place of Scripture out of which we stand bound to
deduce it, as by diverse testimonies they seek to enforce; but rather as the
truth is, so to acknowledge, that it sufficeth if such actions be framed
according to the law of Reason; the general axioms, rules, and principles of
which law being so frequent in Holy Scripture, there is no let but in that
regard even out of Scripture such duties may be deduced by some kind of
consequence, (as by long circuit of deduction it may be that even all truth
out of any truth may be concluded,) howbeit no man bound in such sort to
deduce all his actions out of Scripture, as if either the place be to him
unknown whereon they may be concluded, or the reference unto that place not
presently considered of, that action shall in that respect be condemned as
unlawful. In this we dissent, and this we are presently to examine.
[3.] In all parts of knowledge rightly so termed thing most general are most
strong. Thus it must be, inasmuch as the certainty of our persuasion touching
particulars dependeth altogether upon the credit of those generalities out of
which they grow. Albeit therefore every cause admit not such infallible
evidence of proof, as leaveth no possibility of doubt or scruple behind it; yet
they who claim the general assent of the whole world unto that which they teach,
and do not fear to give very hard and heavy sentence upon as many as refuse to
embrace the same, must have special regard that their first foundations and
grounds be more than slender probabilities. This whole question which hath been
moved about the kind of church regiment, we could not for our own resolution's
sake endeavour to unrip and sift; following therein as near as we might the
conduct of that judicial method which serveth best for invention of truth. By
means whereof, having found this the head theorem of all their discourses, who
plead for the change of eccelesiastical government in England, namely, "That the
Scripture of God is in such sort the rule of human actions, that simply
whatsoever we do and are not by it directed thereunto, the same is sin;" we hold
it necessary that the proofs hereof be weighed. Be they of force sufficient or
otherwise, it is not ours to judge and determine; only what difficulties there
are which as yet withhold our assent, till we be further and better satisfied, I
hope no indifferent amongst them will scorn or refuse to hear.
[4.] First therefore whereas they allege, "That wisdom" doth teach men "every
good way"; and have thereupon inferred that no way is good in any kind of action
unless wisdom do by Scripture lead unto it; see they not plainly how they
restrain the manifold ways which wisdom hath to teach men by, unto one only way
of teaching, which is by Scripture? The bounds of wisdom are large, and within
them much is contained. Wisdom was Adam's instructor in Paradise; wisdom endued
the fathers who lived before the law with the knowledge of holy things; by the
wisdom of the law of God David attained to excel others in understanding; and
Salomon likewise to excel David by the selfsame wisdom of God teaching him many
things besides the law. The ways of well-doing are in number even as many as are
the kinds of voluntary actions; so that whatsoever we do in this world and may
do it ill, we shew ourselves therein by well-doing to be wise. Now if wisdom did
teach men by Scripture not only all the ways that are right and good in some
certain kind, according to that of St. Paul concerning the use of the Scripture,
but did simply without any manner of exception, restraint, or distinction, teach
every way of doing well; there is no art, but Scripture should teach it, because
every art doth teach the way of how to do something or other well. To teach men
therefore wisdom professeth, and to teach them every good way; but not every
good way by one way of teaching. Whatsoever either men on earth or angels of
heaven do know, it is as a drop of that unemptiable fountain of wisdom; which
wisdom hath diversely imparted her treasures unto the world. As her ways are of
sundry kinds, so her manner of teaching is not merely one and the same. Some
things she openeth by the sacred books of Scripture; some things by the glorious
works of Nature: with some things she inspireth them from above by spiritual
influence; in some things she leadeth and traineth them only by worldly
experience and practice. We may not so in any one special kind admire her, that
we disgrace her in any other; but let all her ways be according to their place
and degree adored.
II.II. To their second, 1 Cor. x. 31.
That "all things be done to the glory of God," the blessed Apostle (it is true)
exhorteth. The glory of God is the admirable excellency of that virtue divine,
which being made manifest, causeth man and Angels to extol his greatness, and in
regard thereof to fear him.