Front Page Titles (by Subject) APPENDIX, No. II. A Discovery of the Causes of the Continuance of these Contentions concerning Church Government, out of the Fragments of Richard Hooker 2 . - The Works of Richard Hooker, vol. 3
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APPENDIX, No. II. A Discovery of the Causes of the Continuance of these Contentions concerning Church Government, out of the Fragments of Richard Hooker 2 . - Richard Hooker, The Works of Richard Hooker, vol. 3 
The Works of that Learned and Judicious Divine Mr. Richard Hooker with an Account of His Life and Death by Isaac Walton. Arranged by the Rev. John Keble MA. 7th edition revised by the Very Rev. R.W. Church and the Rev. F. Paget (Oxford: Clarendon Press, 1888). 3 vols. Vol. 3.
Part of: The Works of that Learned and Judicious Divine Mr. Richard Hooker with an Account of His Life and Death by Isaac Walton, 3 vols.
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APPENDIX, No. II.
Contention ariseth, either through error in men’s judgments, or else disorder in their affections.
When contention doth grow by error in judgment, it ceaseth not till men by instruction come to see wherein they err, and what it is that did deceive them. Without this, there is neither policy nor punishment that can establish peace in the Church.
The Moscovian emperor1 , being weary of the infinite strifes and contentions amongst preachers, and by their occasion amongst others, forbad preaching utterly throughout all his dominions; and instead thereof commanded certain sermons of the Greek and Latin Fathers to be translated, and them to be read in public assemblies, without adding a word of their own thereunto upon pain of death. He thought by this politic devise to bring them to agreement, or at least to cover their disagreement. But so bad a policy was no fit salve for so great a sore.
We may think perhaps, that punishment would have been more effectual to that purpose. For neither did Solomon speak without book in saying1 , that when “folly is bound up in the heart of a child, the rod of correction must drive it out;” and experience doth shew, that when error hath once disquieted the minds of men and made them restless, if they do not fear they will terrify. Neither hath it repented the Church at any time to have used the rod in moderate severity for the speedier reclaiming of men from error, and the reunitingu such as by schism have sundered themselves. But we find by trial, that as being taught and not terrified, they shut their ears against the word of truth, and soothe themselves in that wherewith custom or sinister persuasion hath inured them: so contrariwise, if they be terrified and not taught, their punishment doth not commonly work their amendment.
As Moses therefore, so likewise Aaron; as Zerubabel, so Jehoshua; as the prince which hath laboured by the sceptre of righteousness and sword of justice to end strife, so the prophets which with the book and doctrine of salvation have soundly and wisely endeavoured to instruct the ignorant in those litigious points wherewith the Church is now troubled: whether by preaching, as Apollos among the Jews; or by disputing, as Paul at Athens, or by writing, as the learned in their several times and ages heretofore, or by conferring in synods and councils, as Peter, James, and others at Jerusalem, or by any the like allowable and laudable means; their praise is worthily in the gospel2 , and their portion in that promise which God hath made by his prophet3 , “They that turn many unto “righteousness shall shine as the stars for ever and ever;” I say, whosoever have soundly and wisely endeavoured by those means to reclaim the ignorant from their error, and to make peace.
Want of sound proceeding in church controversies hath made many more stiff in error now than before.
Want of wise and discreet dealing, hath much hindered the peace of the Church. It may be thought, and is, that Arius had never raised those tempestuous storms which we read he did; if Alexander, the first that withstood the Arians’ heresy, had borne himself with greater moderation, and been less eager1 in so good a cause. Sulpitius Severus doth note as much in the dealings of Idacius2 against the favourers of Priscillian, when that heresy was but green and new sprung up. For by overmuch vehemency against Jactantiusy and his mates, a spark was made a flame: insomuch that thereby the seditious waxed rather more fierce than less troublesome. In matters of so great moment, whereupon the peace or disturbance of the Church is known to depend, if there were in us that reverend care which should be; it is not possible we should either speak at any time without fear, or ever write but with a trembling hand. Do they consider whereabout they go, or what it is they have in hand, who taking upon them the causes of God, deal only or chiefly against the persons of men?
We cannot altogether excuse ourselves in this respect, whose home controversies and debates at this day, although I trust they be as the strife of Paul with Barnabas and not with Elymas, yet because there is a truth, which on the one side being unknown hath caused contention, I do wish it had pleased Almighty God, that in sifting it out, those offences had not grown, which I had rather bewail with secret tears than public speech.
Nevertheless as some sort of people is reported to have bred a detestation of drunkenness in their children by presenting the deformity thereof in servants, so it may come to pass (I wish it might) that we beholding more foul deformityz in the face and countenance of a common adversary, shall be induced to correct some smaller blemishes in our own. Ye are not ignorant of the Demands3 , Motives1 , Censures2 , Apologies3 , Defences, and other writings, which our great enemies have published under colour of seeking peace; promising to bring nothing but reason and evident remonstrance of truth. But who seeth not how full gorged they are with virulent, slanderous, and immodest speeches, tending much to the disgrace, to the disproof nothing, of that cause which they endeavour to overthrow? “Will you speak wickedly for God’s defence4 ?” saith Job. Will you dip your tongues in gall and your pens in blood, when youa write and speak in his cause? Is the truth confirmed, are men convicted of their error when they are upbraided with the miseries of their condition and estate? When their understanding, wit, and knowledge is depressed? When suspicions and rumours, without respect how true or how false, are objected to diminish their credit and estimation in the world? Is it likely that Invectives, Epigrams, Dialogues, Epistles, Libels, laden with contumelies and criminations, should be the means to procure peace? Surely they which do take this course, “the way of peace they have not known5 .” If they did but once enter into a stayed consideration with themselves what they do, no doubt they would give over and resolve with Job6 , “Behold I am vile, what shall I answer? I will lay my hand upon my mouth. If I have spoken once amiss, I will speak no more; or if twice, I will proceed no further.”
II. But how sober and how sound soever our proceeding be in these causes; all is in vain which we do to abate the errors of men, except their unruly affections be bridled. Self-love, vainglory, impatience, pride, pertinacy, these are the bane of our peace. And these are not conquered or cast out, but by prayer. Pray for Jerusalem, and your prayer shall cause “the hills to bring forth peace7 :” peace shall distil and “come down like the rain upon the mown grass, and as the showers that water the earth.” We have used all other means, and behold we are frustrate, we have laboured in vain. In disputations, whether it be because men are ashamed to acknowledge their errors before many witnesses, or because extemporality doth exclude mature and ripe advice without which the truth cannot soundly and thoroughly be demonstrated, or because the fervour of contention doth so disturb men’s understanding, that they cannot sincerely and effectually judge:BOOK VIII. Appendix, No. 3. in books and sermons, whether it be because we do speak and write with too little advice, or because you do hear and read with too much prejudice: in all human means which have hitherto been used to procure peace; whether it be because our dealings have been too feeble, or the minds of men with whom we have dealt too too implacable, or whatsoever the cause or causes have been: forasmuch as we see that as yet we fail in our desires, yea the ways which we take to be most likely to make peace, do but move strife; O that we would now hold our tongues, leave contending with men, and have our talk and treaty of peace with God. We have spoken and written enough of peaceb : there is no wayc left but this one1 , “Pray for the peace of Jerusalem.”
APPENDIX, No. III.
[2 ][Prefixed to “A Summarie view of the government both of the Old and New Testament, whereby the episcopal government of Christ’s Church is vindicated: out of the rude draughts of Lancelot Andrews, late bishop of Winchester.” Oxford, printed by Leonard Lichfield, 1641. This is part of a collection entitled, “Certain brief Treatises, written by diverse learned men, concerning the ancient and modern Government of the Church: wherein both the primitive institution of Episcopacy is maintained, and the lawfulness of the Ordination of the Protestant Ministers beyond the seas likewise defended.” The other fragments are, “The original of Bishops and Metropolitans, briefly laid down by Martin Bucer, John Reinolds and James archbishop of Armagh;” “A Disquisition touching Proconsular Asia and its seven Churches,” by Ussher; “A Declaration of the Patriarchal Government of the ancient Church,” by Edward Brerewood; “A brief Declaration of the several forms of Government received in the Reformed Churches beyond the seas,” by John Durel; and “The Lawfulness of the Ordination of the Ministers of those Churches, maintained against the Romanists,” by Francis Mason. If the fragment in question be Hooker’s, (a point on which the editor does not feel entitled to express any decided opinion; but is rather inclined to hold the negative,) it may have been sketched by way of hints for the conclusion of the whole work: and for that reason it is inserted here. Compare the latter part of Cranmer’s letter to Hooker, subjoined to the fifth book in this edition.