If we define what is necessary;- Necessary to salvation' may mean, (1) The conditions universally, which in any way whatever conduce and help to it-which he rejects, as meaning too much, and being too vague; and (2) The immediate and special conditions of God's ordinary appointed way. But in this sense one of the first of these conditions is not in Scripture, viz. the proof of the authority of Scripture, or what books we are to esteem Scripture. His answer to this, which was one of the common topics of the controversy on the Rule of Faith, is the broad assertion that no subject whatever of human knowledge stands alone or isolated, but all presuppose an antecedent knowledge as their basis, and a knowledge of surrounding conditions for their place and limits.

Delivered simply whatsoever is needful;— Simply,' i. e. without reference to other knowledge, presupposed and accompanying-opposed to necessary in some certain kind or form,' assuming certain given conditions.

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XV. Of the mutability of laws:-Distinction between Natural and Positive laws; applying to all law, (1) Private, (2) Civil, (3) International, (4) Divine.—Supernatural law, (1) Of individual duties; (2) Of service and worship, to the Church.-What makes supernatural laws immutable; where their reason and subject-matter are constant.-Supernatural laws mutable, where they have a temporary 2.-Importance of rightly using the supernatural law, i. e.

cause.

Scripture.

[1] Impossible it is, &c.;-Hooker's distinction is of course as old as the Greeks, and his nomenclature is the regular one of the Schools. But he notices two confusions: the identification of all positive law, first with human law, next with mutable law. He objects that there is positive law which is not human; and further that there is divine law which is mutable. All natural law is immutable to man, and 'binds always' whether physical or rational; because it grows out of the unchangeable conditions originally imposed on the world. Whatever other laws there be, do not grow out of these conditions, and therefore are positive. But all positive laws of God, growing out of unchangeable conditions, revealed or established by him, are as immutable as natural laws. Supernatural or divine laws must be positive by the nature of the case: for they 'do not depend on any natural ground out of which they may be deduced.' Whether they are mutable or not, depends on the subject-matter to which they are applicable, and on the express nature of the command. Mr. Hallam is mistaken in ascribing to Hooker the unqualified doctrine of the mutability of all positive law (Lit. Pt. 2. c. 4. 3, note). All laws relating to men in their supernatural relations, or to that supernatural society the Church, must be positive, because they could not have been known by nature. All laws, natural or supernatural (and therefore positive), relating to matters in man's condition, which are constant and not admitting variable accidents, are unchangeable; because there is no cause of change, when that which gave them their first institution

K

remaineth for ever the same.' All others, even if divine, are mutable; as, e. g. the Jewish law of rites and ceremonies.

Law of Heraldry;-i. e. of heralds or ambassadors: jus fetiale. (Hallam, Lit. Pt. 2. c. 4. 86.) The subject was one much discussed at the time. There is a chapter on it in Bodin de R. P. (v. 6), a book which Mr. Hallam thinks had great effect in England. (Lit. 2. 51.) It was the subject of lectures by Albericus Gentilis, an Italian protestant, appointed through Leicester's influence Professor of Civil Law at Oxford 1582 (Hallam, Pt. 2. c. 4. 90); later, it came into Grotius's work, De Jure Belli et Pacis. (Hallam, Pt. 3. c. 4. 116.)

Judicials;

"

praecepta judicialia,' the phrase in Aquinas for the civil part of the Old Law. [4] Their wits . were with profoundness bere over-matched;-Referring to the various sayings about the difficulty of speaking about God: e. g. Heraclitus, ἓν τὸ σοφὸν μοῦνον λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει, Ζηνὸς οὔνομα : Plat. Tim. 28 e, τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς παντὰς ἀδύνατον λέγειν.

Philo;-An Alexandrian Jew, lived under Tiberius, Caius and Claudius; the first writer whose works we have, who applied the language of Greek philosophy to systematic theology. His works had been in part published in Greek by Turnebus and Hoeschel, 1552-72, and Hooker quotes them several times.

Strabo;-The Geographer, an Asiatic Greek, of the age of Augustus and Tiberius. His work was several times published during the sixteenth century, and Casaubon had just edited it when Hooker was writing (1587).

XVI. Summary of the Introduction on Law:-(A) The law of God to himself; (B) The law appointed to the creation, (1) Physical law, (2) Law of angels, (3) Law of reason in individuals, (4) Law of reason in societies, (i.) Municipal, (ii.) International;-(C) Supernatural Law.-Purpose of the enquiry, to show the connection of all law with the highest law; and to point out a method for judging of ecclesiastical laws by reference to the first principles of all law.In all laws these first principles concur in influence, though in different degrees.-Caution in judging of laws; all good laws are results of the eternal law of God; hence, even doubtful ones to be examined seriously and respectfully.-Examples of the connection of different principles of law; natural with spiritual; angelic with human. Examples of confusion, in applying laws to actions.-Two things to be kept in mind: (1) That various laws may in different degrees affect the same matter; (2) That the bearing of each kind of law on action must be carefully distinguished.-Instances, how food falls under Law Natural, whether physical or moral; under Divine law repeating natural; under Positive, either divine for spiritual purposes, or human, for civil purposes, or for ecclesiastical, of discipline, or communion. Conclusion;-To measure by any

one kind of law all the actions of men were to confound the ad

mirable order wherein God hath disposed all laws, each as in nature, so in degree, distinct from other.'

[2] Laws apparently good;- Apparently,' i.e. manifestly;' opposed to laws, in the next sentence, of which we perceive not the goodness,' and which are open to question.

[3] Receive impression ;-Scholastic phrase, especially for the influence of the heavens on lower things. The notion was that the law or force impressed itself on matter, as the seal on the wax. It is frequent in Dante, especially in the Parad. (1. 103; 2. 139; 10. 29; 17. 76).

Concerning the law of Christ towards his Church;-Mr. Keble suggests with probability that the true reading is love: but all the early editions read law, and I have followed him in keeping their reading. The first and second editions read lawe, which might easily come from loue written carelessly: v being at this time, at least in Hooker, only initial, and u medial, for both the sounds which we distinguish by v and u.

[7] Certain laws concerning food ;-Mr. Keble quotes various statutes of Elizabeth, about fish diet. Thus 5 Eliz. c. 5, 'An Act touching Politick Constitutions for the Maintenance of the Navy,' &c., made every Wednesday a fish day, under penalties, for the encouragement of shipping and fisheries, and for the sparing and increase of flesh victual.' The act was partly altered, 27 Eliz. c. II, and 35 Eliz. c. 7. But Hooker was probably referring more generally to the regulation, in whatever way, of trade, and other points relating to food, which was an important subject of legislation in the last reigns as well as in this.

Zonaras ;-Secretary and Minister to the Emperor Alexius Comnenus (1030-1118), afterwards a monk on Mount Athos. He wrote a chronicle coming down to his own time; and commentaries on the Apostolical Canons and those of the general councils.

[8] With this celebrated sentence' Mr. Hallam (Pt. 3. c. 4. 20) compares the definition of Suarez, that 'eternal law is the free determination of the will of God, ordaining a rule to be observed, either, first, generally, by all parts of the universe as a means of a common good, whether immediately belonging to it in respect of the entire universe, or at least in respect of the singular parts thereof; or, secondly, to be specially observed by intellectual creatures in respect of their free operations.' (Legem aeternam esse decretum liberum voluntatis Dei statuentis ordinem servandum, aut generaliter ab omnibus partibus universi in ordine ad commune bonum, vel immediate illi conveniens ratione totius universi, vel saltem ratione singularum specierum ejus, aut specialiter servandum a creaturis intellectualibus quoad liberas operationes earum.') 'This crabbed piece of scholasticism,' adds Mr. Hallam, is nothing else in substance than the celebrated sentence on law which concludes the First Book of Hooker. Whoever takes the pains to understand Suarez will perceive that he asserts exactly that which is unrolled in the majestic eloquence of our countryman.' The same idea had been expressed in Dante, Parad. I. 104-121. It is also worth while to compare Hooker's first sketch of his treatment of this thought, which has called forth so many examples of eloquence, Serm. iii. p. 616: Justice, that which flourishing up

holdeth, and not prevailing disturbeth, shaketh, threateneth with utter desolation and ruin the whole world: justice, that whereby the poor have their succour, the rich their ease, the potent their honour, the living their peace, the souls of the righteous departed their endless rest and quietness: justice, the chiefest matter contended for at this day in the Christian world: in a word, justice, that whereon not only all our present happiness, but in the kingdom of God, our future joy dependeth. So that whether we be in love with the one or with the other, with things present or things to come, with earth or with heaven; in that which is so greatly available to both, none can but wish to be instructed.' Hooker, in the Ecclesiastical Polity, has gone beyond this. Compare Wordsworth, Ode to Duty:'

་

'Stern Law-giver! yet thou dost wear
The Godhead's most benignant grace;
Nor know we anything so fair
As is the smile upon thy face:
Flowers laugh before thee on their beds,

And fragrance in thy footing treads;

Thou dost preserve the stars from wrong;

And the most ancient heavens, through Thee are fresh and strong.'

GLOSSARY.

A

6

6

Ability, ii. 3 (in the early editions spelt 'habilitie' and ability,' sometimes in the same passage; e. g. vi. 3), in the general sense of 'being able to do;' often joined with 'power;' Serm. iii. 615. Absolute, ii. 6; iii. 4; v. 2, in the Latin sense, perfectly finished, perfect. So II. vi. 1; viii. 5; V. lxxii. 2, lxxvi. 9. Cp. Hamlet, v. 2. 105, ' absolute gentleman;' Henry V, iii. 7. 24, A most absolute and excellent horse; 2 Tim. iii. 17, Genevan vers. (1560), That the man of God may be absolute, being made perfect unto all good workes.' Accident, viii. 5, in a neutral sense, anything befalling or happening to: Notwithstanding the bitter accidents wherewith virtuous actions are compassed.' Cp. Tempest, v. I. 250, happened accidents ;' 305, The story of my life, And the particular accidents gone by.' Perhaps in the logical sense (xv. 3), Any such variable accident as the state of man, &c., is subject to.' Account (sb. and vb.; spelt both accompt'-Fr. compter, Lat. computo —and account'), value: xiv. 1, 'No part of true philosophy, no art of account, no kind of science.' Vide x. 1, 2; xv. 4.

6

Adjoin (vb. act.), x. 15. Serm. iii. p. 638, in the active sense; common in Hooker instead of 'join' or 'add.'

Affect, v. 2; vii. 5, in the Latin sense, aim at. X. 4; xv. 4, feel love

for.

Agree to, vi. 1, belong to: That which agreeth to (convenit) the one now, the other shall attain to in the end.' So V. lxix. 2, 'Is not verified of time itself, but agreeth unto those things which are in time.' VII. xvi. 1; VIII. iv. 5, 6. Fr. agréer, à gré; Ital. a grado, gradire; Lat. gratum, gratiae. Vide Diez, Etym. Wörterb. Grado. Aim, v. 2; xi. i. Old Fr. esmer, Lat. aestimare. See Diez, Esmar. Albeit, i. 2; ii. 5, &c.

Alienation, ix. 1, ' of mind.'

All, emphatic, with 'so:' ii. 3. p. 8, The effects notwithstanding are all so limited as we see they are.'

Am to (cp. Being to), viii. 6: Where many things are to concur to one effect, the best is to guide,' &c.; xiii. 2, 'The question whether we be now to seek for any revealed law.'