THE AUTHOR'S PREFACE. And what LITTLE hath labour done to make any man excellent, if virtue have not as much power to make it continue: neither were it any honour to deserve well, if our memories might die with our names; or our names be buried as often as malice or envy doth seek to hide them. Few things are eminently good which are endured, amongst distempered judgments, without bitter reprehension; for where weakness hath not strength enough to imitate and reverence that virtue which it feareth; it hath violence and malice sufficient to detract from that virtue which it hateth. Amongst evil persons, as there be few things that are good in themselves; so there be not many things which they are willing should appear good in others; for virtue, where it is not followed, must either be dispraised, or our negligence shall want excuse. soever hath the power to convince, must suffer reproof, where the heart of man wanteth humility to give obedience. The world's greatest error is, in esteeming; when our corruptions making us ambitious to seem, whilst we are careless to be, winneth allowance from a fond opinion, which the stream of violent fancies denieth to rest upon those that are truly virtuous. Because, for any man to oppose himself against that evil which is grown heady, either by custom, or patience, is to hazard much of himself, if he be strong; opinion of many, undoubtedly to perish, if he be weak. fore, as vice hath ever had mo [more] that did dislike it, dispraise it; so virtue will ever have mo that are willing to allow it in their judgments, than dare adventure to interpose themselves for the defence of that which they do allow. Jealousy, making those to deprave even the very defence of that which their own judgments did think worthy, and their wishes desired might be defended. For, to do that which every man accounteth his own duty, as it argueth, oftentimes, more strength than courage; so, amongst many, it reapeth little else but an opinion of singularity. From this corrupt fountain, (a fountain poisoned by malicious ignorance) have flowed these bitter, but small streams, which the importunity of some men's commendations (arising out of a blind love) have made for power and greatness, like the red sea, to drown (as they say) Pharaoh and all his host. Let them perish in it without help, beaten down with that hand that striketh from above, who seek to hold Israel a servant in Egypt, or captive in the house of bondage: but let them pass through without harm, who courageously have freed the posterity of Jacob, and led and, in the And there than durst Israel to the land of promise. I doubt not but without a miracle, a man of small stature may go through these waters and not be drowned; yet sometimes the most righteous may say, with David, "the overflowing of ungodliness made me afraid."* Deceit usually covereth with a mask (better than the face) that evil which it desireth should kill unseen and unprevented: but error cannot more easily fall, than when it is built upon such a foundation; nor weaker opinions sooner vanish, than when they are bred, nourished, and supported, only with the strength of fancy. It is of small use in the Church (though a thing practised in all ages) for men over-curiously to labour to remove those stains which, like an impure breath, darken the glass of steel, whilst it is warm, but slide off through their own weakness, having no power to make any deeper impression than only air. 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 virtue but a hot breath. But, seeing the reputation that virtue challengeth, and industrious labour, seasoned with discretion, doth merit; seeketh rather to gain an approbation from the judgment of the wise, than recompense or reward from the mighty hand of the rich; men of virtuous desert in all ages, (even from the lowest step of humility and obedience) have, with confidence and truth, taught the world a far better judgment, by their wise apologies; and have gained as much honour in removing evil, as they have gotten virtue unto their names in doing well. The malice of envy, out of impatient ignorance, doing virtue this benefit, That that which was clear before, by a few, light, trifling spots, gaineth a wiping, to make it clearer: desert and goodness, being effects of a first motion perfection and excellency the work of a second maker. It must needs seem strange to many, and be unpleasing to all that are of any sober, indifferent, or virtuous disposition, that the just Defence of a present, religious," Ecclesiastical Polity," undertaken without bitterness of spirit, in a grave moderation to reform presumption and inform ignorance, should so far taste of the eagerness of some unlearned pens; that judgment should be thought too weak to answer idle words; or virtue not strong enough to withstand malice; or lastly, that he could want a Defence, whose endeavour (as himself professeth) was not so much to overthrow them with whom he contended, as to yield them just and reasonable causes of those things which, for want of due consideration, heretofore they have misconceived; sometimes accusing Laws, for men's oversights; sometimes imputing evils grown through personal defects, to that which is not evil; framing to some sores unwholesome plasters; and applying remedies sometimes where *Psal. xviii. 4. 66 no sores were. It is much easier to answer those shadows of reason wherein these Admonishers do please themselves; than, by their silence, to make them confess that they are fully answered. For as they know not (for the most part) well how to speak, saving only tinkers' music, like sounding brass, because they want charity; so do they less know how to hold their peace, like clamorous frogs, because they want humility. Holy pretences have ever been the strongest motives that pride hath; and zeal, how preposterous and ignorant soever, hath been deemed reason sufficient to some men, in the opinion of their followers, to warrant and defend whatsoever they have done. Upon this ground, was published, some few Articles in manner of a Letter," in the year 1599, "requiring resolution in matters of doctrine," concerning some points, which either they misconceive or list not to understand, uttered by Mr. HOOKER, in those Five learned and grave books of "ECCLESIASTICAL POLITY;" wherein, it must needs appear, that their ignorant malice hath done him great honour; who, in an argument so distasted by them, and coming with a proud confidence to reprehend, have only carped sillily at some few things neither of moment nor importance, whereof humility and charity would have craved no answer. But these being willing and desirous to find somewhat to oppose, have only discovered his great, mature, and grave judgment, and their own small, undigested, and shallow learning. For there is nothing that can better both excuse and commend a workman, than to see envy desirous to reprehend, and reprehension to vanish in his [its] own smoke. For (saith the Wiseman) "all such as regarded not wisdom, had not only this hurt, that they knew not the things that were good; but also left behind them unto men a memorial of their foolishness; so that in the things wherein they sinned, they could not lie hid ;"*"yet the people see and understand it not, and consider no such things in their hearts, how that grace and mercy is upon his Saints, and his providence over the elect."† For, as he himself well noted, as to the best and wisest (while they live) the world is continually a froward opposite, a curious observer of their defects, and imperfections; so their virtues, it afterwards as much admireth. Those, whom we must make adversaries in this cause, are men, not known either by name, religion or learning; yet such as would seem, in zeal to the present State, to desire a "resolution" in some points that might otherwise give offence. It may be, peradventure, the work of some one, who, desirous to gain an opinion amongst his followers, undertaketh to speak as from the minds of many, hoping those demands (how idle soever) will gain answer, being to satisfy a multitude, which no doubt Mr. HOOKER in + Ibid. iv. 15. * Wisd. x. 8. 66 his wisdom, patience, and gravity, would easily have contemned, if they had but been the private cavils and objections of some one. For there is no man but thinketh many, how light soever in themselves, being united, may have that weight to challenge even by a civil right, a direct answer, from one every way far better than had been fitting for their modesty and weakness to provoke. Well; whosoever they are, as I cannot easily conjecture, so I am not curious to know ;* this age hath afforded an infinite number whom superstitious fear for want of true understanding, and an ignorant zeal, not directed with discretion, have made violent in matters of Religion, using the razor instead of a knife, and for hatred of tares oftentimes pulling up good corn. But with these we will deal with that temperate moderation, as may serve to give true worthiness a just Defence; and, impatient and furious spirits (unless desperately violent) no just cause to find themselves to be grieved with us. This which we are to answer, is termed by them, "A Christian Letter of certain English Protestants, unfeigned favourers of the present state of Religion authorised, and professed in England; unto that Reverend and learned man, Mr. Richard Hooker." Thus the humility and mild temper of their superscription, may peradventure gain the reading at some men's hands, through an opinion that " Protestants," and many, and in a "Christian Letter," would hardly be carried with violence so far, to make demands seasoned with so little modesty, learning, or understanding. These men, they may be (as we take the word largely) "Protestants" for any thing that I know; that is, men outwardly of the Christian religion; who live and profess a doctrine, for the most part, opposite to the Church of Rome; but I can hardly be persuaded, that the "Letter" being wholly an uncivil Irony, is either "Christian," or that themselves are unfeigned favourers of the present state of religion;" or that they think Mr. HOOKER to be either "reverend," or "learned" in their opinions. For, whatsoever they may pretend, in urging the reverend Bishops of our Church against his assertions; as though they ascribed much unto them; yet their desire is, to make an opposition appear, and in that shew of contradiction, to make themselves sport, and in the end proudly and maliciously to contemn both. But St. James telleth these, that "if any man seem religious and refrain not his tongue, but deceiveth his own heart, this man's religion is vain." And in this I appeal to the censure of the most modest and discreet amongst themselves, by what shew of reason they could term that "Letter" to be "Christian" wherein were contained so many unseasoned and 66 66 66 intemperate speeches? or, that man to be either "reverend" or learned," whom they have used with so little respect, and accused of so many defects? But doubtless, as they never thought him to be either reverend" or 66 learned" (whom all that knew him whilst he lived, knew to be both), so they little desired that their "Letter" should be such a one as might worthily be accounted "Christian.” Else what mean these accusations, to account his " goodly promises mere formal,” and “ great offers" to serve only to hoodwink such as mean well;" as though "by excellency of words, and enticing speeches of man's wisdom," he meant, 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 style, almost cast into a dreaming sleep;" which style notwithstanding afterwards, they account "not usual," but "long and tedious;" "far differing from the simplicity of holy Scripture;" and a "hard and harsh style:" for the manner of the style, we shall make our defence when we answer that Article. But, in that you scoffingly account him a "goodly Champion," give me leave to tell you that if our Church were throughly furnished with such men, the holy function of our calling had not grown in contempt by ignorant and unlearned Ministers; our peace had not been troubled with furious and violent spirits worldly men had not seized upon the Church with such eagerness, through an opinion of the unworthiness of the Clergy: they of the Church of Rome had not thus long remained obstinate, through the violent proceedings of undiscreet men, whose remedies were worse than the disease itself: nor, last of all, the general amendment of life (the fruit of our preaching) had not been so small, if these turbulent heads had not more desired to make Hypocrites than truly religious. It is much safer to praise the dead than the living, having seen the period of their days expired; "when neither he that is praised can be puffed up, nor he that doth praise can be thought to flatter." He was, as St. Austin said of St. Cyprian, "of such desert, of such a courage, of such a grace, of such a virtue,"|| that as Theodosius said of St. Ambrose, "I have known Ambrose, who alone is worthy to be called a Bishop;" of whom I dare give that judgment (though he were in true estimation great already) which Antigonus gave of Pyrrhus, "that he would have been a very great man, if he had been old :" Great in his own virtues, of great use in the Church, and in all appearance, (though these times be unthankful) of great authority. I let pass those other terms which shew your *[See Vol. I. p. 11.] 66 [Vol. II. p. 445.] [Vol. I. p. 11.] § Quando nec laudantem movet adulatio, nec laudatum tentat elatio." "Tanti meriti, tanti pectoris, tanti oris, tantæ virtutis." |