myself, that I have not laid these matters, either so openly, or largely to any as yourself: so much (if I much fail not) do I see in you, which makes me both love and trust you."

"Never may he be old," answered Palladius, "that doeth not reverence that age, whose heaviness, if it weigh down the frail and fleshly balance, it as much lifts up the noble and spiritual part: and well might you have alleged another reason, that their wisdom makes them willing to profit others. And that have I received of you, never to be forgotten, but with ungratefulness. But among many strange conceits you told me, which have showed effects in your prince, truly even the last, that he should conceive such pleasure in shepherds' discourses, would not seem the least unto me, saving that you told me at the first, that this country is notable in those wits, and that indeed my self having been brought not only to this place, but to my life, by Strephon and Claius, in their conference found wits as might better become such shepherds as Homer speaks of, that be governors of peoples, than such senators who hold their council in a sheepcote." "For them two (said Kalander) especially Claius, they are beyond the rest by so much, as learning commonly doth add to nature: for, having neglected their wealth in respect of their knowledge, they have not so much impaired the meaner, as they bettered the better. Which all notwithstanding, it is a sport to hear how they impute to love, which hath indued their thoughts (say they) with such strength.

a

"But certainly, all the people of this country from high to low, is given to those sports of the wit, so as you would wonder to hear how soon even children will begin to versify. Once,1 ordinary it is among the meanest sort, to make songs and dialogues in meter, either love whetting their brain, or long peace having begun it, example and emulation amending it. Not so much, but the clown Dametas will stumble sometimes upon some songs that might become a better brain: but no sort of people so excellent in that kind as the pastors; for their living standing but upon the looking to their beasts, they have ease, the nurse of poetry. Neither are our shepherds such, as (I hear) they be in other countries; but they are the very owners of the sheep, to which either themselves look, or their children give daily attendance. And

1 in short 2 depending

then truly, it would delight you under some tree, or by some river's side (when two or three of them meet together) to hear their rural muse, how prettily it will deliver out, sometimes joys, sometimes lamentations, sometimes challengings one of the other, sometimes under hidden forms uttering such matters, as otherwise they durst not deal with. Then they have most commonly one, who judgeth the prize to the best doer, of which they are no less glad, than great princes are of triumphs: and his part is to set down in writing all that is said, save that it may be, his pen with more leisure doth polish the rudeness of an unthought-on song. Now the choice of all (as you may well think) either for goodness of voice, or pleasantness of wit, the prince hath: among whom also there are two or three strangers, whom inward melancholies having made weary of the world's eyes, have come to spend their lives among the country people of Arcadia; and their conversation being well approved, the prince vouchsafeth them his presence, and not only by looking on, but by great courtesy and liberality, animates the shepherds the more exquisitely to labour for his good liking. So that there is no cause to blame the prince for sometimes hearing them; the blameworthiness is, that to hear them, he rather goes to solitariness than makes them come to company. Neither do I accuse my master for advancing a countryman, as Dametas is, since God forbid, but where worthiness is (as, truly, it is among divers of that fellowship) any outward lowness should hinder the highest raising; but that he would needs make election of one, the baseness of whose mind is such, that it sinks a thousand degrees lower than the basest body could carry the most base fortune: which although it might be answered for the prince, that it is rather a trust he hath in his simple plainness, than any great advancement, being but chief herdman; yet all honest hearts feel, that the trust of their lord goes beyond all advancement. But I am ever too long upon him, when he crosseth the way of my speech, and by the shadow of yonder tower, I see it is a fitter time, with our supper to pay the duties we owe to our stomachs, than to break the air with my idle discourses: and more wit I might have learned of Homer (whom even now you mentioned) who never entertained either guests or hosts with long speeches, till the mouth of hunger be thoroughly stopped." So withal he rose, leading Palladius through the garden again to the parlour, where they used to sup; Palladius assuring him, that he had already been more fed to his liking, than he could be by the skilfullest trencher-men of

Media.

RICHARD HOOKER (1554?-1600)

OF THE LAWS OF ECCLESIASTICAL POLITY

FROM BOOK I

Thus far therefore we have endeavoured in part to open, of what nature and force laws are, according unto their several kinds; the law which God with himself hath eternally set down to follow in his own works; the law which he hath made for his creatures to keep; the law of natural and necessary agents; the law which Angels in heaven obey; the law whereunto by the light of reason men find themselves bound in that they are men; the law which they make by composition for multitudes and politic societies of men to be guided by; the law which belongeth unto each nation; the law that concerneth the fellowship of all; and lastly the law which God himself hath supernaturally revealed. It might peradventure have been more popular and more plausible to vulgar ears, if this first discourse had been spent in extolling the force of laws, in showing the great necessity of them when they are good, and in aggravating their offence by whom public laws are injuriously traduced. But forasmuch as with such kind of matter the passions of men are rather stirred one way or other, than their knowledge any way set forward unto the trial of that whereof there is doubt made; I have therefore turned aside from that beaten path, and chosen though a less easy yet a more profitable way in regard of the end we propose. Lest therefore any man should marvel whereunto all these things tend, the drift and purpose of all is this, even to show in what manner, as every good and perfect gift, so this very gift of good and perfect laws is derived from the Father of lights; to teach men a reason why just and reasonable laws are of so great force, of so great use in the world; and to inform their minds with some method of reducing the laws whereof there is present controversy unto their first original causes, that so it may be in every particular ordinance thereby the better discerned, whether the same be reasonable, just, and righteous, or no. Is there anything which can either be

thoroughly understood or soundly judged of, till the very first causes and principles from which originally it springeth be made manifest? If all parts of knowledge have been thought by wise men to be then most orderly delivered and proceeded in, when they are drawn to their first original; seeing that our whole question concerneth the quality of ecclesiastical laws, let it not seem a labour superfluous that in the entrance thereunto all these several kinds of laws have been considered, inasmuch as they all concur as principles, they all have their forcible operations therein, although not all in like apparent and manifest manner. By means whereof it cometh to pass that the force which they have is not observed of many.

Easier a great deal it is for men by law to be taught what they ought to do, than instructed how to judge as they should do of law: the one being a thing which belongeth generally unto all, the other such as none but the wiser and more judicious sort can perform. Yea, the wisest are always, touching this point, the readiest to acknowledge that soundly to judge of a law is the weightiest thing which any man can take upon him. But if we will give judgment of the laws under which we live, first let that law eternal be always before our eyes, as being of principal force and moment to breed in religious minds a dutiful estimation of all laws, the use and benefit whereof we see; because there can be no doubt but that laws apparently good are (as it were) things copied out of the very tables of that high everlasting law; even as the book of that law hath said concerning itself, "By me Kings reign, and by me Princes decree justice." Not as if men did behold that book and accordingly frame their laws; but because it worketh in them, because it discovereth and (as it were) readeth itself to the world by them, when the laws which they make are righteous. Furthermore, although we perceive not the goodness of laws made, nevertheless sith things in themselves may have that which we peradventure discern not, should not this breed a fear in our hearts, how we speak or judge in the worse part concerning that, the unadvised disgrace whereof may be no mean dishonour to Him, towards whom we profess all submission and awe? Surely there must be very manifest iniquity in laws, against which we shall be able to justify our contumelious invectives. The chief

1 since

est root whereof, when we use them without cause, is ignorance how laws inferior are derived from that supreme or highest law.

The first that receive impression from thence are natural agents. The law of whose operations might be haply thought less pertinent, when the question is about laws for human actions, but that in those very actions which most spiritually and supernaturally concern men the rules and axioms of natural operations have their force. What can be more immediate to our salvation than our persuasion concerning the law of Christ towards his Church? What greater assurance of love towards his Church than the knowledge of that mystical union whereby the Church is become as near unto Christ as any one part of his flesh is unto other? That the Church being in such sort his he must needs protect it, what proof more strong than if a manifest law so require, which law it is not possible for Christ to violate? And what other law doth the Apostle for this allege, but such as is both common unto Christ with us, and unto us with other things natural? "No man hateth his own flesh, but doth love and cherish it." The axioms of that law therefore, whereby natural agents are guided, have their use in the moral, yea, even in the spiritual actions of men, and consequently in all laws belonging unto men howsoever.

Neither are the Angels themselves so far severed from us in their kind and manner of working, but that between the law of their heavenly operations and the actions of men in this our state of mortality such correspondence there is, as maketh it expedient to know in some sort the one for the other's more perfect direction. Would Angels acknowledge themselves fellow-servants with the sons of men, but that, both having one Lord, there must be some kind of law which is one and the same to both, whereunto their obedience being perfecter is to our weaker both a pattern and a spur? Or would the Apostles, speaking of that which belongeth unto saints as they are linked together in the bond of spiritual society, so often make mention how Angels therewith are delighted, if in things publicly done by the Church we are not somewhat to respect what the Angels of heaven do? Yea, so far hath the Apostle Saint Paul proceeded, as to signify that even about the outward orders of the Church which serve but for comeliness, some regard is to be had of Angels; who best like us when we are most like unto them in all parts of decent demeanour. So that the law

of Angels we cannot judge altogether impertinent unto the affairs of the Church of God.

Our largeness of speech how men do find out what things reason bindeth them of necessity to observe, and what it guideth them to choose in things which are left as arbitrary; the care we have had to declare the different nature of laws which severally concern all men, from such as belong unto men either civilly or spiritually associated, such as pertain to the fellowship which nations, or which Christian nations have amongst themselves, and in the last place such as concerning every or any of these God himself hath revealed by his holy word: all serveth but to make manifest, that as the actions of men are of sundry distinct kinds, so the laws thereof must accordingly be distinguished. There are in men operations, some natural, some rational, some supernatural, some politic, some finally ecclesiastical: which if we measure not each by his own proper law, whereas the things themselves are so different, there will be in our understanding and judgment of them confusion.

As that first error showeth, whereon our opposites in this cause have grounded themselves. For as they rightly maintain that God must be glorified in all things, and that the actions of men cannot tend unto his glory unless they be framed after his law; so it is their error to think that the only law which God hath appointed unto men in that behalf is the sacred scripture. By that which we work naturally, as when we breathe, sleep, move, we set forth the glory of God as natural agents do, albeit we have no express purpose to make that our end, nor any advised determination therein to follow a law, but do that we do (for the most part) not as much as thinking thereon. In reasonable and moral actions another law taketh place; law by the observation whereof we glorify God in such sort, as no creature else under man is able to do; because other creatures have not judgment to examine the quality of that which is done by them, and therefore in that they do they neither can accuse nor approve themselves. Men do both, as the Apostle teacheth; yea, those men which have no written law of God to show what is good or evil, carry written in their hearts the universal law of mankind, the law of reason, whereby they judge as by a rule which God hath given unto all men for that purpose. The law of reason doth somewhat direct men how to honour God as their creator; but how to glorify God in such sort as is required, to the end he may be an everlasting saviour, this we are taught by divine law, which law both ascertaineth the truth and supplieth unto us the want of that other law. So that in moral actions, divine law helpeth exceedingly the law of reason to guide man's life; but in supernatural it alone guideth.

Proceed we further; let us place man in some public society with others, whether civil or spiritual; and in this case there is no remedy but we must add yet a further law. For although even here likewise the laws of nature and reason be of necessary use, yet somewhat over and besides them is necessary, namely, human and positive law, together with that law which is of commerce between grand societies, the law of nations, and of nations Christian. For which cause the law of God hath likewise said, "Let every soul be subject to the higher powers." The public power of all societies is above every soul contained in the same societies. And the principal use of that power is to give laws unto all that are under it; which laws in such case we must obey, unless there be reason showed which may necessarily enforce that the law of reason or of God doth enjoin the contrary. Because except our own private and but probable resolutions be by the law of public determinations overruled, we take away all possibility of sociable life in the world. A plainer example whereof than ourselves we cannot have. How cometh it to pass that we are at this present day so rent with mutual contentions, and that the Church is so much troubled about the polity of the Church? No doubt if men had been willing to learn how many laws their actions in this life are subject unto, and what the true force of each law is, all these controversies might have died the very day they were first brought forth.

It is both commonly said, and truly, that the best men otherwise are not always the best in regard of society. The reason whereof is, for that the law of men's actions is one, if they be respected only as men; and another, when they are considered as parts of a politic body. Many men there are, than whom nothing is more commendable when they are singled; and yet in society with others none less fit to answer the duties which are looked for at their hands. Yea, I am persuaded, that of them with whom in this cause we strive, there are whose betters amongst men would be hardly found, if they did not live amongst men, but in some wilderness by themselves. The cause of which their disposition, so unframable unto

societies wherein they live, is, for that they discern not aright what place and force these several kinds of laws ought to have in all their actions. Is their question either concerning the regiment1 of the Church in general, or about conformity between one church and another, or of ceremonies, offices, powers, jurisdictions in our own church? Of all these things they judge by that rule which they frame to themselves with some show of probability, and what seemeth in that sort convenient, the same they think themselves bound to practise; the same by all means they labour mightily to uphold; whatsoever any law of man to the contrary hath determined they weigh it not. Thus by following the law of private reason, where the law of public should take place, they breed disturbance.

For the better inuring therefore of men's minds with the true distinction of laws, and of their several force according to the different kind and quality of our actions, it shall not peradventure be amiss to show in some one example how they all take place. To seek no further, let but that be considered, than which there is not anything more familiar unto us, our food.

What things are food and what are not we judge naturally by sense; neither need we any other law to be our director in that behalf than the selfsame which is common unto us with beasts.

But when we come to consider of food, as of a benefit which God of his bounteous goodness hath provided for all things living; the law of reason doth here require the duty of thankfulness at our hands, towards him at whose hands we have it. And lest appetite in the use of food should lead us beyond that which is meet, we owe in this case obedience to that law of reason, which teacheth mediocrity in meats and drinks. The same things divine law teacheth also, as at large we have showed it doth all parts of moral duty, whereunto we all of necessity stand bound, in regard of the life to come.

But of certain kinds of food the Jews sometime had, and we ourselves likewise have, a mystical, religious, and supernatural use, they of their Paschal lamb and oblations, we of our bread and wine in the Eucharist; which use none but divine law could institute.

Now as we live in civil society, the state of the commonwealth wherein we live both may and doth require certain laws concerning food; which laws, saving only that we are members of the commonwealth where they are of force,

1 organization and government

we should not need to respect as rules of action, whereas now in their place and kind they must be respected and obeyed.

Yea, the selfsame matter is also a subject wherein sometime ecclesiastical laws have place; so that unless we will be authors of confusion in the Church, our private discretion, which otherwise might guide us a contrary way, must here submit itself to be that way guided, which the public judgment of the Church hath thought better. In which case that of Zonaras concerning fasts may be remembered, "Fastings are good, but let good things be done in good and convenient manner. He that transgresseth in his fasting the orders of the holy fathers, the positive laws of the Church of Christ, must be plainly told, that good things do lose the grace of their goodness, when in good sort they are not performed."

And as here men's private fancies must give place to the higher judgment of that church which is in authority a mother over them; so the very actions of whole churches have, in regard of commerce and fellowship with other churches, been subject to laws concerning food, the contrary unto which laws had else been thought more convenient for them to observe; as by that order of abstinence from strangled and blood may appear; an order grounded upon that fellowship which the churches of the Gentiles had with the Jews.

Thus we see how even one and the selfsame thing is under divers considerations conveyed through many laws; and that to measure by any one kind of law all the actions of men were to confound the admirable order wherein God hath disposed all laws, each as in nature, so in degree, distinct from other.

Wherefore that here we may briefly end: of Law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world; all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power; both Angels and men and creatures of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy.

JOHN LYLY (1554-1606)

FROM EUPHUES AND HIS ENGLAND

"I perceive, Camilla, that be your cloth never so bad it will take some colour, and your

cause never so false, it will bear some show of probability, wherein you manifest the right nature of a woman, who having no way to win, thinketh to overcome with words. This I gather by your answer, that beauty may have fair leaves, and foul fruit, that all that are amiable are not honest, that love proceedeth of the woman's perfection, and the man's follies, that the trial looked for, is to perform whatsoever they promise, that in mind he be virtuous, in body comely, such a husband in my opinion is to be wished for, but not looked for. Take heed, Camilla, that seeking all the wood for a straight stick you choose not at the last a crooked staff, or prescribing a good counsel to others, thou thyself follow the worst: much like to Chius, who selling the best wine to others, drank himself of the lees."

"Truly," quoth Camilla, "my wool was black, and therefore it could take no other colour, and my cause good, and therefore admitteth no cavil: as for the rules I set down of love, they were not coined of me, but learned, and, being so true, believed. If my fortune be so ill that, searching for a wand, I gather a cammock,1 or, selling wine to other, I drink vinegar myself, I must be content, that of the worst, poor help, patience, which by so much the more is to be borne, by how much the more it is perforce."

As Surius was speaking, the Lady Flavia prevented him, saying, "It is time that you break off your speech, lest we have nothing to speak, for should you wade any farther, you would both waste the night and leave us no time, and take our reasons, and leave us no matter; that every one therefore may say somewhat, we command you to cease; that you have both said so well, we give you thanks." Thus letting Surius and Camilla to whisper by themselves (whose talk we will not hear) the lady began in this manner to greet Martius.

"We see, Martius, that where young folks are, they treat of love, when soldiers meet, they confer of war, painters of their colours, musicians of their crochets, and every one talketh of that most he liketh best. Which seeing it is so, it behooveth us that have more years, to have more wisdom, not to measure our talk by the affections we have had, but by those we should have.

"In this therefore I would know thy mind whether it be convenient for women to haunt such places where gentlemen are, or for men

1 crooked stick 2 with the only contentment possible at the worst, the poor help patience