cipline as of doctrine, it cannot be but that both So that as we are to

of them have a common cause. believe for ever the articles of evangelical doctrine,

* *

so the precepts of discipline we are in like sort bound for ever to observe, Touching points of doctrine, they have been, since the first hour that there was a church in the world, and till the last they must be believed; but as for matters of regiment, they are for the most part of another nature. Yea, it is not denied, I am sure,

*

*

by themselves, that certain things in discipline are of that nature, as they may be varied by times, places, persons, and other the like circumstances. Whereupon I demand, are those changeable points of discipline commanded in the word of God, or no? If they be not commanded, and yet may be received in the church, how can their former position stand, condemning all things in the church, which in the word are not commanded? If they be commanded, and yet may suffer change, how can this latter stand, affirming all things immutable which are commanded of God? * As for those marvellous discourses, whereby they adventure to argue, that God must needs have done the thing, which they imagine was to be done, I must confess, I have often wondered at their exceeding boldness herein. When the question is, whether God have delivered in Scripture, as they affirm he hath, a complete, particular,

*

immutable form of church polity; why take they that other, both presumptuous and superfluous la bour, to prove he should have done it; there being no way in this case to prove the deed of God, saving only by producing that evidence wherein he hath done it? But if there be no such thing apparent upon record, they do as if one should demand a legacy by force and virtue of some written testament, wherein there being no such thing specified, he pleadeth, that there it must needs be, and bringeth arguments from the love or good will which always the testator bore him, imagining that these or the like proofs will convict a testament to have that in it, which other men can no where by reading find.

The Ecclesiastical Polity contains the most profound, and the ablest defence of ecclesiastical establishments, which has ever appeared, and displays powers of reasoning of the first order, joined with an extent of learning rarely attained. With his own party, it gained the author an unbounded reputation, both at home and abroad; and even with his antago nists, the Puritans, his profound learning, his talents, and unexampled candour, were objects of respect and admiration. Though it woul♣

be going too far to say that Hooker settled the controversy between the Puritans and the Church of England, it may be affirmed with truth, that no champion of equal ability was found to enter the lists in defence of the opposite cause. The style of this work, too, possesses some of the highest characteristics. It is perspicuous, forcible, and manly; and evidently flows from the pure source of an ingenuous and upright mind.

I consider the Ecclesiastical Polity as by far the most important work which had appeared prior to Lord Bacon. For extent and variety of learning, it is without a rival. There is no single book, which resulted from the reformation, to which the following assertion of M. Villers* is so strictly applicable. After taking a view of the progress of knowledge consequent upon the reformation, he remarks, "Whoever wishes to be instructed in history, in classical literature, and philosophy, can chuse nothing better than a course of protestant theology."

Accordingly, the work of Hooker is not to be regarded simply as a theological treatise,

* Essay on the Spirit and Influence of the Reformation, by Luther, &c,

on

a subject about which men's minds are pretty well settled in modern times. The author, in his zeal to establish his main point, and from his anxiety to distinguish what is human from what is divine, is led to examine into the principles of moral duty, and the laws of social union; and hence we find him frequently referred to, by subsequent writers, as authority for moral and political principles. No wonder, therefore, that Pope Clement VIII. after the first book only had been read to him, should exclaim-"There is no learning that this man has not searched into." As a composition too, it presents the first example in the language, of strict methodical arrangement, and of clear logical reasoning.