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Human laws, in Mr Hooker’s judgment, must teach what is good, and be made for the benefit of men. Demosthenes describeth a law to be such a thing cui convenit omnibus parere which it is convenient for every one to obey. Yes, we find, 1 Sam. ii, one of whom it is said, Thus it must be, for Hophni will not have it so, but thus his reason is, For he will not.
They are yet more superstitious, for that they are not only used in God’s worship unnecessary and unprofitably, but likewise they hinder other necessary duties. They who, though they serve the true God, “yet with needless offices, and defraud him of duties necessary,” are superstitious in Hooker’s judgment. I wish he had said as well to him as from him.
For in the fathers and councils which we have cited to this purpose, there is no other reason mentioned why it behoved Christians to abstain from those forbidden customs, but only because the pagans and infidels used so. 3. And what if Hooker’s divination shall have place? Doth it not agree to us, so as it should make us mislike the Papists? Yes, sure, and more properly.
And of Mr Hooker’s jest we may make good earnest; for, in very deed, as the reformation of Geneva did pass the reformation of Germany, so the reformation of Scotland did pass that of Geneva. Sect. 34.
The following sentence from Hooker’s Ecclesiastical Polity is an instance of a false analogy from physical bodies to what are called bodies politic. “As there could be in natural bodies no motion of any thing unless there were some which moveth all things, and continueth immovable; even so in politic societies there must be some unpunishable, or else no man shall suffer punishment.” There is a double fallacy here, for not only the analogy, but the premise from which it is drawn, is untenable.
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