Chapter III: Introduction: Sidenote: Introduction (3)

At his entrance into this place, his friendship was much sought for by Dr. Hadrian Saravia,[28] then, or about that time, made one of the Prebends of Canterbury; a German by birth, and sometime a pastor both in Flanders and Holland, where he had studied, and well considered the controverted points concerning Episcopacy and sacrilege; and in England had a just occasion to declare his judgment concerning both, unto his brethren ministers of the Low Countries; which was excepted against by Theodore Beza and others; against whose exceptions he rejoined, and thereby became the happy author of many learned tracts writ in Latin, especially of three; one, of the "Degrees of Ministers," and of the "Bishops' superiority above the Presbytery;" a second, "against Sacrilege;" and a third of "Christian Obedience to Princes;" the last being occasioned by Gretzerus the Jesuit.[29] And it is observable, that when, in a time of Church tumults, Beza gave his reasons to the Chancellor of Scotland for the abrogation of Episcopacy in that nation, partly by letters, and more fully in a Treatise of a threefold Episcopacy,--which he calls divine, human, and satanical,--this Dr. Saravia had, by the help of Bishop Whitgift, made such an early discovery of their intentions, that he had almost as soon answered that Treatise as it became public; and he therein discovered how Beza's opinion did contradict that of Calvin's and his adherents; leaving them to interfere with themselves in point of Episcopacy. But of these tracts it will not concern me to say more, than that they were most of them dedicated to his, and the Church of England's watchful patron, John Whitgift, the Archbishop; and printed about the time in which Mr. Hooker also appeared first to the world, in the publication of his first four books of "Ecclesiastical Polity."

This friendship being sought for by this learned Doctor, you may believe was not denied by Mr. Hooker, who was by fortune so like him, as to be engaged against Mr. Travers, Mr. Cartwright, and others of their judgment, in a controversy too like Dr. Saravia's; so that in this year of 1595, and in this place of Bourne, these two excellent persons began a holy friendship, increasing daily to so high and mutual affections, that their two wills seemed to be but one and the same; and their designs both for the glory of God, and peace of the Church, still assisting and improving each other's virtues, and the desired comforts of a peaceable piety; which I have willingly mentioned, because it gives a foundation to some things that follow.

[Sidenote: "What went they out to see?"]

[Sidenote: His bashfulnes]

This Parsonage of Bourne is from Canterbury three miles, and near to the common road that leads from that City to Dover; in which Parsonage Mr. Hooker had not been twelve months, but his books, and the innocency and sanctity of his life became so remarkable, that many turned out of the road, and others--scholars especially--went purposely to see the man, whose life and learning were so much admired: and alas! as our Saviour said of St. John Baptist, "What went they out to see? a man clothed in purple and fine linen?" No, indeed: but an obscure, harmless man; a man in poor clothes, his loins usually girt in a coarse gown, or canonical coat; of a mean stature, and stooping, and yet more lowly in the thoughts of his soul; his body worn out, not with age, but study and holy mortifications; his face full of heat-pimples, begot by his unactivity and sedentary life. And to this true character of his person, let me add this of his disposition and behaviour: God and Nature blessed him with so blessed a bashfulness, that as in his younger days his pupils might easily look him out of countenance; so neither then, nor in his age, did he ever willingly look any man in the face: and was of so mild and humble a nature, that his poor Parish-Clerk and he did never talk but with both their hats on, or both off, at the same time: and to this may be added, that though he was not purblind, yet he was short or weaksighted; and where he fixed his eyes at the beginning of his sermon, there they continued till it was ended: and the Reader has a liberty to believe, that his modesty and dim sight were some of the reasons why he trusted Mrs. Churchman to choose his wife.

[Sidenote: His Parish Clerk]

This Parish-Clerk lived till the third or fourth year of the late Long Parliament; betwixt which time and Mr. Hooker's death there had come many to see the place of his burial, and the Monument dedicated to his memory by Sir William Cowper, who still lives; and the poor Clerk had many rewards for shewing Mr. Hooker's grave place, and his said Monument, and did always hear Mr. Hooker mentioned with commendations and reverence; to all which he added his own knowledge and observations of his humility and holiness; and in all which discourses the poor man was still more confirmed in his opinion of Mr. Hooker's virtues and learning. But it so fell out, that about the said third or fourth year of the Long Parliament, the then present Parson of Bourne was sequestered,--you may guess why,--and a Genevan Minister put into his good living. This, and other like sequestrations, made the Clerk express himself in a wonder, and say, "They had sequestered so many good men, that he doubted, if his good master Mr. Hooker had lived till now, they would have sequestered him too!"

It was not long before this intruding Minister had made a party in and about the said Parish, that were desirous to receive the Sacrament as in Geneva; to which end, the day was appointed for a select company, and forms and stools set about the altar, or communion-table, for them to sit and eat and drink: but when they went about this work, there was a want of some joint-stools, which the Minister sent the Clerk to fetch, and then to fetch cushions,--but not to kneel upon.--When the Clerk saw them begin to sit down, he began to wonder; but the Minister bade him "cease wondering, and lock the Church-door:" to whom he replied, "Pray take you the keys, and lock me out: I will never come more into this Church; for all men will say, my master Hooker was a good man, and a good scholar; and I am sure it was not used to be thus in his days:" and report says the old man went presently home and died; I do not say died immediately, but within a few Christian days after.[30]

[Sidenote: His Christian behavior]

But let us leave this grateful Clerk in his quiet grave, and return to Mr. Hooker himself, continuing our observations of his Christian behaviour in this place, where he gave a holy valediction to all the pleasures and allurements of earth; possessing his soul in a virtuous quietness, which he maintained by constant study, prayers, and meditations. His use was to preach once every Sunday, and he, or his Curate, to catechise after the second Lesson in the Evening Prayer. His Sermons were neither long nor earnest, but uttered with a grave zeal and an humble voice: his eyes always fixed on one place, to prevent imagination from wandering; insomuch that he seemed to study as he spake. The design of his Sermons--as indeed of all his discourses--was to shew reasons for what he spake; and with these reasons such a kind of rhetoric, as did rather convince and persuade, than frighten men into piety; studying not so much for matter,--which he never wanted,--as for apt illustrations, to inform and teach his unlearned hearers by familiar examples, and then make them better by convincing applications; never labouring by hard words, and then by heedless distinctions and sub-distinctions, to amuse his hearers, and get glory to himself; but glory only to God. Which intention, he would often say, was as discernible in a Preacher, "as a natural from an artificial beauty."

[Sidenote: Fasting and prayer]

He never failed the Sunday before every Ember-week to give notice of it to his parishioners, persuading them both to fast, and then to double their devotions for a learned and a pious Clergy, but especially the last; saying often, "That the life of a pious Clergyman was visible rhetoric; and so convincing, that the most godless men--though they would not deny themselves the enjoyment of their present lusts--did yet secretly wish themselves like those of the strictest lives." And to what he persuaded others, he added his own example of fasting and prayer; and did usually every Ember-week take from the Parish-Clerk the key of the Church-door, into which place he retired every day, and locked himself up for many hours; and did the like most Fridays and other days of fasting.

He would by no means omit the customary time of Procession, persuading all, both rich and poor, if they desired the preservation of love, and their Parish-rights and liberties, to accompany him in his perambulation; and most did so: in which perambulation he would usually express more pleasant discourse than at other times, and would then always drop some loving and facetious observations to be remembered against the next year, especially by the boys and young people; still inclining them, and all his present parishioners, to meekness, and mutual kindness and love; because "Love thinks not evil, but covers a multitude of infirmities."

[Sidenote: Parish work]

He was diligent to enquire who of his Parish were sick, or any ways distressed, and would often visit them, unsent for; supposing that the fittest time to discover to them those errors, to which health and prosperity had blinded them. And having by pious reasons and prayers moulded them into holy resolutions for the time to come, he would incline them to confession and bewailing their sins, with purpose to forsake them, and then to receive the Communion, both as a strengthening of those holy resolutions, and as a seal betwixt God and them of his mercies to their souls, in case that present sickness did put a period to their lives.

And as he was thus watchful and charitable to the sick, so he was as diligent to prevent lawsuits; still urging his parishioners and neighbours to bear with each other's infirmities, and live in love, because, as St. John says, "He that lives in love, lives in God: for God is love." And to maintain this holy fire of love constantly burning on the altar of a pure heart, his advice was to watch and pray, and always keep themselves fit to receive the Communion, and then to receive it often; for it was both a confirming and strengthening of their graces. This was his advice; and at his entrance or departure out of any house, he would usually speak to the whole family, and bless them by name; insomuch, that as he seemed his youth to be taught of God, so he seemed in this place to teach his precepts as Enoch did, by walking with him in all holiness and humility, making each day a step towards a blessed eternity. And though, in this weak and declining age of the world, such examples are become barren, and almost incredible; yet let his memory be blessed by this true recordation, because he that praises Richard Hooker, praises God who hath given such gifts to men; and let this humble and affectionate relation of him become such a pattern, as may invite posterity to imitate these his virtues.

[Sidenote: Slanderous tongues]

[Sidenote: False accusations]

[Sidenote: A prayer]

This was his constant behaviour both at Bourne, and in all the places in which he lived: thus did he walk with God, and tread the footsteps of primitive piety; and yet, as that great example of meekness and purity, even our blessed Jesus, was not free from false accusations, no more was this disciple of his, this most humble, most innocent, holy man. His was a slander parallel to that of chaste Susannah's by the wicked Elders; or that against St. Athanasius, as it is recorded in his life,--for this holy man had heretical enemies,--a slander which this age calls _trepanning_.[31] The particulars need not a repetition; and that it was false, needs no other testimony than the public punishment of his accusers, and their open confession of his innocency. It was said, that the accusation was contrived by a dissenting brother, one that endured not Church-ceremonies, hating him for his book's sake, which he was not able to answer; and his name hath been told me; but I have not so much confidence in the relation, as to make my pen fix a scandal on him to posterity; I shall rather leave it doubtful till the great day of revelation. But this is certain, that he lay under the great charge, and the anxiety of this accusation, and kept it secret to himself for many months; and, being a helpless man, had lain longer under this heavy burthen, but that the Protector of the innocent gave such an accidental occasion, as forced him to make it known to his two dearest friends, Edwin Sandys and George Cranmer, who were so sensible of their tutor's sufferings, that they gave themselves no rest, till by their disquisitions and diligence they had found out the fraud, and brought him the welcome news, that his accusers did confess they had wronged him, and begged his pardon. To which the good man's reply was to this purpose: "The Lord forgive them; and the Lord bless you for this comfortable news. Now have I a just occasion to say with Solomon, 'Friends are born for the days of adversity;' and such you have proved to me. And to my God I say, as did the Mother of St. John Baptist, 'Thus hath the Lord dealt with me, in the day wherein he looked upon me, to take away my reproach among men. 'And, O my God! neither my life, nor my reputation, are safe in my own keeping; but in thine, who didst take care of me when I yet hanged upon my mother's breast. Blessed are they that put their trust in thee, O Lord! for when false witnesses were risen up against me; when shame was ready to cover my face; when my flights were restless; when my soul thirsted for a deliverance, as the hart panteth after the rivers of water; then thou, Lord, didst hear my complaints, pity my condition, and art now become my deliverer; and as long as I live I will hold up my hands in this manner, and magnify thy mercies, who didst not give me over as a prey to mine enemies: the net is broken, and they are taken in it. Oh! blessed are they that put their trust in thee! and no prosperity shall make me forget those days of sorrow, or to perform those vows that I have made to thee in the days of my affliction; for with such sacrifices, thou, O God, art well pleased; and I will pay them."[32]

[Sidenote: His charity]

Thus did the joy and gratitude of this good man's heart break forth; and it is observable, that as the invitation to this slander was his meek behaviour and dove-like simplicity, for which he was remarkable; so his Christian charity ought to be imitated. For though the spirit of revenge is so pleasing to mankind, that it is never conquered but by a supernatural grace, revenge being indeed so deeply rooted in human nature, that, to prevent the excesses of it,--for men would not know moderation,--Almighty God allows not any degree of it to any man, but says "vengeance is mine:" and though this be said positively by God himself, yet this revenge is so pleasing, that man is hardly persuaded to submit the manage of it to the time, and justice, and wisdom of his Creator, but would hasten to be his own executioner of it. And yet nevertheless, if any man ever did wholly decline, and leave this pleasing passion to the time and measure of God alone, it was this Richard Hooker, of whom I write: for when his slanderers were to suffer, he laboured to procure their pardon; and when that was denied him, his reply was, "That however he would fast and pray that God would give them repentance, and patience to undergo their punishment." And his prayers were so far returned into his own bosom, that the first was granted, if we may believe a penitent behaviour, and an open confession. And 'tis observable, that after this time he would often say to Dr. Saravia, "Oh! with what quietness did I enjoy my soul, after I was free from the fears of my slander! And how much more after a conflict and victory over my desires of revenge!"

[Sidenote: A long sickness]

About the year 1600, and of his age forty-six, he fell into a long and sharp sickness, occasioned by a cold taken in his passage by water betwixt London and Gravesend, from the malignity of which he was never recovered; for after that time, till his death, he was not free from thoughtful days and restless nights: but a submission to His will that makes the sick man's bed easy, by giving rest to his soul, made his very languishment comfortable: and yet all this time he was solicitous in his study, and said often to Dr. Saravia,--who saw him daily, and was the chief comfort of his life,--"That he did not beg a long life of God for any other reason, but to live to finish his three remaining books of Polity; and then, 'Lord, let thy servant depart in peace;'" which was his usual expression. And God heard his prayers, though he denied the Church the benefit of them, as completed by himself; and 'tis thought he hastened his own death, by hastening to give life to his books. But this is certain, that the nearer he was to his death, more he grew in humility, in holy thoughts, and resolutions.

[Sidenote: Approaching end]

About a month before his death, this good man, that never knew, or at least never considered, the pleasures of the palate, became first to lose his appetite, and then to have an averseness to all food, insomuch that he seemed to live some intermitted weeks by the smell of meat only, and yet still studied and writ. And now his guardian angel seemed to foretel him that the day of his dissolution drew near; for which his vigorous soul appeared to thirst.

In this time of his sickness and not many days before his death, his house was robbed; of which he having notice, his question was, "Are my books and written papers safe?" And being answered that they were; his reply was, "Then it matters not; for no other loss can trouble me."

[Sidenote: Closing hours]

[Sidenote: Last words]

About one day before his death, Dr. Saravia, who knew the very secrets of his soul,--for they were supposed to be confessors to each other,--came to him, and, after a conference of the benefit, the necessity, and safety of the Church's absolution, it was resolved the Doctor should give him both that and the Sacrament the following day. To which end the Doctor came, and, after a short retirement and privacy, they two returned to the company; and then the Doctor gave him and some of those friends which were with him, the blessed Sacrament of the body and blood of our Jesus. Which being performed, the Doctor thought he saw a reverend gaiety and joy in his face; but it lasted not long; for his bodily infirmities did return suddenly, and became more visible, insomuch that the Doctor apprehended death ready to seize him; yet, after some amendment, left him at night, with a promise to return early the day following; which he did, and then found him better in appearance, deep in contemplation, and not inclinable to discourse; which gave the Doctor occasion to require his present thoughts. To which he replied, "That he was meditating the number and nature of Angels, and their blessed obedience and order, without which, peace could not be in Heaven: and Oh! that it might be so on Earth!" After which words, he said, "I have lived to see this world is made up of perturbations; and I have been long preparing to leave it, and gathering comfort for the dreadful hour of making my account with God, which I now apprehend to be near: and though I have by his grace loved him in my youth, and feared him in mine age, and laboured to have a conscience void of offence to him, and to all men; yet if thou, O Lord! be extreme to mark what I have done amiss, who can abide it? And therefore, where I have failed, Lord, shew mercy to me; for I plead not my righteousness, but the forgiveness of my unrighteousness, for His merits, who died to purchase pardon for penitent sinners. And since I owe thee a death, Lord, let it not be terrible, and then take thine own time: I submit to it: let not mine, O Lord! but let thy will be done." With which expression he fell into a dangerous slumber; dangerous as to his recovery, yet recover he did, but it was to speak only these few words: "Good Doctor, God hath heard my daily petitions, for I am at peace with all men, and he is at peace with me; and from that blessed assurance I feel that inward joy, which this world can neither give nor take from me: my conscience beareth me this witness, and this witness makes the thoughts of death joyful. I could wish to live to do the Church more service; but cannot hope it, for my days are past as a shadow that returns not." More he would have spoken, but his spirits failed him; and, after a short conflict betwixt Nature and Death, a quiet sigh put a period to his last breath, and so he fell asleep. And now he seems to rest like Lazarus in Abraham's bosom. Let me here draw his curtain, till with the most glorious company of the Patriarchs and Apostles, the most Noble Army of Martyrs and Confessors, this most learned, most humble, holy man shall also awake to receive an eternal tranquillity, and with it a greater degree of glory than common Christians shall be made partakers of.

[Sidenote: A prayer]

In the mean time, Bless, O Lord! Lord, bless his brethren, the Clergy of this nation, with effectual endeavours to attain, if not to his great learning, yet to his remarkable meekness, his godly simplicity, and his Christian moderation; for these will bring peace at the last. And, Lord, let his most excellent writings be blest with what he designed, when he undertook them: which was, glory to thee, O God! on high, peace in thy Church, and goodwill to mankind. Amen, Amen.

IZAAK WALTON.

[Footnote 1: Dr. John Jewel was born in the Parish of Berry Narber, in Devon, May 24th, 1522. He was educated at Merton, and Corpus Christi Colleges, Oxford, and in the reign of Edward VI, he publickly professed the Reformed Religion. During the reign of Mary he remained abroad; but on the accession of Elizabeth, he returned, and was made Bishop of Salisbury, in 1559. In his controversy with the Roman Catholics, he published his famous "Apology for the Church of England," which was translated into several languages, although it was greatly opposed by the Papists. His fatigues abroad, and his incessant study, so much impaired his constitution, that he died, Sept. 21st, 1571.]

[Footnote 2: Dr. William Cole, 1599, exchanged with Dr. Reynolds the Presidentship of Corpus Christi College for the Deanery of Lincoln, which he did not long enjoy. He fled into Germany in the time of Queen Mary, and Anthony Wood names him as one of the exiles of Geneva engaged with Miles Coverdale in a new translation of the Bible.]

[Footnote 3: He was professor of Divinity in Oxford, and died May 21st, 1607. It has been said that he was brought up in the Romish faith, and that he was afterwards a strong supporter of the Puritans; but Fuller supposes that it was only for the sake of giving satisfaction to some of the more tender consciences of the Non-conformists, since the virtue of Reynolds was almost proverbial.]

[Footnote 4: One of Translators of the Bible of 1565, born at Hawkshead in Lancashire in 1519, and educated at St. John's College, Cambridge, where he embraced the Protestant faith. He was committed to the Tower and Marshalsea for having preached in favour of Lady Jane Grey; and on his release he left the kingdom, till the accession of Elizabeth, by whom he was made Bishop of Worcester. In 1570, he was translated to London, in 1576 to York, and in 1588, he died: his sermons are still admired, and a most virtuous character is given him by Fuller. His son, Sir Edward Sandys, Prebendary of York, was born about 1561, and is well known as the author of the tract entitled, "Europae Speculum," a view of the State of Religion in the Western parts of the World. He thus describes the various contrarieties of the state and church of Rome. "What pomp, what riot, to that of their Cardinals? What severity of life comparable to that of their Heremits and Capuchins? Who wealthier than their Prelates? who poorer by vow and profession than their Mendicants? On the one side of the street, a cloister of Virgins: on the other a stye of courtezans, with public toleration. This day all in masks, with all looseness and foolery: to morrow all in processions, whipping themselves till the blood follow. On one door an excommunication throwing to Hell all transgressours: on another a Jubilee, or full discharge from all transgressions. Who learneder in all kinds of sciences than their Jesuits? what thing more ignorant than their ordinary mass-priests? What prince so able to prefer his servants and followers as the Pope, and in so great multitude? Who able to take deeper or readier revenge on his enemies? What pride equal unto his, making Kings kiss his pantofle? What humility greater than his, shriving himself daily on his knees to an ordinary priest?"]

[Footnote 5: The name of this well-known English Cardinal is omitted in the later editions.]

[Footnote 6: Dr. Jackson was born at Wilton on the Wear, in Durham, in 1579, and was educated at Queen's and Corpus Christi Colleges, Oxford. He was made Prebendary of Winchester in 1635, and Dean of Peterborough in 1638; he died in 1640, and his principal work is a "Commentary on the Creed."]

[Footnote 7: Dr. Thomas Harding, educated at Winchester school, became Fellow of New College, Oxford, in 1536. He was the first King's Hebrew Professor in that University, and in the reign of King Edward VI. he displayed great zeal for the Reformed Religion. Under Queen Mary he abandoned his principles, and obtained considerable preferment; a Prebend in the Church of Winchester, and the Treasurership of Salisbury. On the accession of Queen Elizabeth he adhered to the religion to which he had recently conformed, and fled beyond sea to Louvain, where he distinguished himself by writing against Bishop Jewel's "Challenge." He had been Chaplain to the Duke of Suffolk, father of Lady Jane Grey.]

[Footnote 8: John Hart, a Jesuit, was educated in the University of Oxford. In 1571 he was admitted to the English College at Douay, and in 1578 was ordained priest. Returning in 1580 to England, he was apprehended, tried, and condemned to death; but on the day of his execution he was reprieved, and sent back to the Tower, where he remained three years. It was during his confinement in the Tower that he held a disputation with Dr. Reynolds. In 1584, being banished from England, Hart proceeded to Verdun and joined the Society of Jesus. He died at Jarislau, in Poland, on 19 July, 1594.]

[Footnote 9: A man of great piety of life, and such gravity, that he was scarcely ever seen to laugh. He was a native of Westphalia, in Germany: was Canon of Christ Church, Vice-Chancellor of the University, and in 1585-86, was consecrated Bishop of Hereford.]

[Footnote 10: Sir H. Savile was born at Over Bradley, near Halifax in Yorkshire, Nov. 30th, 1549, and was entered of Merton College, Oxford. He was Greek and Mathematical Preceptor to Queen Elizabeth, and was one of the Translators of the Bible, under James I., who knighted him in 1604. He died Feb. 19th, 1621-22.]

[Footnote 11: Mr. Morrison, Secretary to Lord Mountjoy, and author of "An Itinerary, containing his ten Years Travels through the twelve Dominions of Germany, Bohmerland, Switzerland, Denmark, Poland, England, Scotland, and Ireland; divided into three Parts. London, 1617." Fol. Published after his death, and originally written in Latin.]

[Footnote 12: The later editions of the Life of Hooker omit the account of this expulsion.]

[Footnote 13: A pulpit cross formed of timber, covered with lead, and mounted upon stone steps, which stood in the midst of the Church-yard of the Cathedral; in which Sermons were preached by eminent Divines every Sunday in the forenoon, when the Court, the Magistrates of the City, and a vast concourse of people usually attended. There is notice of its use so early as 1259, but it was not finished in its final form until 1449, by Kemp, Bishop of London, and it was finally destroyed by order of Parliament, in 1643. The Corporation of London ordained that all Ministers who came from a distance to preach at this Cross, were to have lodgings and provision for five days; and the Bishop of London gave them notice of their place of residence.]

[Footnote 14: The excellent Aylmer, was born at Aylmer-Hall, in Norfolk, in 1521, and was Tutor to Lady Jane Grey; he left England, during the reign of Mary, and went to Zurich. He returned on Elizabeth's accession, and was made Bishop of London in March, 1576--7, strictly governing the Puritans throughout his Prelacy. He died in 1594.]

[Footnote 15: Two wretched fanatics; the first died in prison, and the second was hanged in 1591. Hacket was called by his followers "the supreme Monarch of the world from whom all Princes of Europe hold their sceptres," and was held "to be a greater prophet than Moses or John Baptist, even Jesus Christ, who was come with his fan in his hand to judge the world." Fuller says that Hacket was of so "cruel and fierce a nature that he is reported to have bit off and eat down the nose of his schoolmaster."]

[Footnote 16: Edward Dering, a Puritan Divine, and a native of Kent, educated at Christ College, Cambridge. He was suspended from his Lectureships on account of his nonconformity, but he is commended as a truly religious man, whose pure and virtuous life was followed by a happy death, in 1576. He wrote some Sermons, and a Defence of Bishop Jewel's Apology for the Church.]

[Footnote 17: A mild and beneficent man burned by the Papists at Smithfield, July 1, 1555.]

[Footnote 18: Edmund Grindal, Archbishop of Canterbury, born in 1519, at Hinsingham, in Cumberland, and educated at Cambridge. In 1552 he became Prebendary of Westminster, but on the death of King Edward he retired to Strasburg. Here he continued to reside till the accession of Elizabeth, who nominated him in 1559 to the See of London, whence, in 1570, he was translated to York, and in 1575, on the death of Parker, to Canterbury. His indulgence to the Puritans procured him the Queen's displeasure, and for some time he was sequestered and confined to his house, but in 1582 he resigned his office, and died July 6th, 1583.]

[Footnote 19: Thomas Cartwright was born in Hertfordshire in 1535, and was educated at Cambridge. In 1567 he graduated B.D., and was appointed Lady Margaret Professor of Divinity. Having vigorously assailed the Church Establishment in his lectures, he was deprived of his professorship; whereupon he went to Geneva, and made the acquaintance of Beza. In 1572 he revisited England, and entered into a long controversy with Whitgift; in 1573 he went to Heidelberg, and afterwards served as minister to the English congregations at Antwerp and Middleburg. On returning to England, in 1585, he was imprisoned by order of Bishop Aylmer, but was soon released at the instance of Lord Burghley. In 1595 he accompanied Lord Zouch to Guernsey, remaining on the island till 1598. He died at Warwick on 27th December, 1603 (not, as Walton says, 1602). Among his works are a Latin Harmony of the Gospels, Commentaries on the Colossians, &c.]

[Footnote 20: Walter Travers, who had been Fellow of Trinity College, Cambridge, to which Cartwright removed, and he was also his intimate friend, and joint preacher with him in Antwerp. When Travers came to England, he was made Chaplain to Lord Burghley, whose interest procured him to be Lecturer at the Temple.]

[Footnote 21: Dr. RICHARD ROWLAND, Master of St. John's College in Cambridge, and the fourth Bishop of Peterborough, died in 1600. It does not appear that he was the preacher on this occasion, for Gunton, in his "History of the Church of Peterborough," states that it was Wickham, Bishop of Lincoln.]

[Footnote 22: In 1588, many satirical libels were published against the Bishops, written principally by a Society of men assuming the name of Martin Mar-Prelate; some of them were entitled, _Diotrephes, the Minerals, the Epistle to the Convocation-House, Have you any work for a Cooper?_ and _More work for a Cooper_, referring to the Defence of the Church and Bishops of England, written by Cowper, Bishop of Winchester. The real authors of these tracts, were John Penry, a Welchman, John Udall, and other ministers.]

[Footnote 23: Thomas Nashe, an English Satirical writer, baptized in 1567 at Lowestoffe, in Suffolk, and educated at St. John's College, Cambridge. As a master of invective he has no superior; he died in or before 1601.--_An Almond for a Parrot_, was probably by Lyly the Euphuist. _A Fig for my Godson_, and _Come, Crack me this Nut_, are the after-titles of _Pappe with an Hatchet_, another tract of Lyly's (if we may believe the testimony of Gabriel Harvey).]

[Footnote 24: In some of the later editions of the Life of Hooker, this paragraph is thus altered--"And in this examination: I have not only satisfied myself, but have begun a treatise in which I intend the satisfaction of others, by a demonstration of the reasonableness of our Laws of Ecclesiastical Polity; and therein laid a hopeful foundation for the Church's peace; and so as not to provoke your adversary, Mr. Cartwright, nor Mr. Travers, whom I take to be mine--but not mine enemy--God knows this to be my meaning. To which end I have searched many books, and spent many thoughtful hours; and I hope not in vain, for I write to reasonable men. But, my Lord, I shall never be able to finish what I have begun, unless I be removed into some quiet country parsonage, where I may see God's blessings spring out of my mother earth, and eat mine own bread in peace and privacy. A place where I may, without disturbance, meditate my approaching mortality and that great account, which all flesh must at the last great day give to the God of all Spirits. This is my design; and as those are the designs of my heart, so they shall, by God's assistance, be the constant endeavours of the uncertain remainder of my life."]

[Footnote 25: He was for some time Fellow of Oriel College, and principal of St. Mary Hall. He was made a Cardinal by Pope Sixtus V. in 1587. In 1589, he was appointed Archbishop of Mechlin in Brabant, and died on 6th October, 1594.]

[Footnote 26: It is ascertained by Bishop King's letter to Walton, that it was Dr. Stapleton who introduced the works of Hooker to the Pope. Thomas Stapleton was a Romish Divine, born in 1536, at Henfield, in Sussex, and educated at Winchester, and New College, Oxford. In the reign of Mary he was made Prebendary of Chichester; but at the accession of Elizabeth he left England, and became Professor of Divinity at Douay. He died at Louvain, in 1598, and his works form four volumes in folio.]

[Footnote 27: Dr. John Earle, author of the "Microcosmography, or a piece of the World, discovered in Essays and characters," was born at York, in 1601; was educated at Oxford, and was Tutor to Prince Charles. In the Civil Wars, he lost both his property and preferments, and attended the King abroad as his Chaplain. At the Restoration he was made Dean of Westminster, in 1662 was consecrated Bishop of Worcester, and in 1663 was translated to Salisbury. He died at Oxford, 1665. His translation of Hooker's Polity was never printed.]

[Footnote 28: A Protestant Divine, and Professor of Divinity at Leyden, born at Artois in 1531, came to England in 1587. He was the bosom friend of Whitgift. For some time he was master of the Free Grammar School of Southampton. Dr. Saravia was one of the Translators of King James's Bible, and died in 1613. His tracts have been printed, both in Latin and English.]

[Footnote 29: A most learned Jesuit. He read theological lectures at Ingolstadt, where he died in 1625, aged 63 years. His works were published at Ratisbon, in 1734-1741, in 17 vols. fol.]

[Footnote 30: Our biographer has lamented that it was not in his power to recover the name of Mr. Hooker's worthy school-master. That of his grateful parish-clerk was Sampson Horton. It appears from the parish-register of Bishop's-Bourne, that "Sampson Horton was buried the 9th of May 1648, an aged man who had been clarke to this parish, by his own relation, threescore yeares."]

[Footnote 31: "Can there be any of friendship in snares, hooks and _trepans_?"

"Nothing but gins, and snares and _trapans_ for souls."--_Dr. South_.]

[Footnote 32: "A certain lewd woman came to his chamber, and solicited his charity under this cogent argument, 'that if he should deny her, she would lay base attempts to his charge;' and by this means, at several times, she had gotten money from him; until at last Providence was pleased to concern itself for the righting wronged innocence. It so fell out, that this woman came to him when his two dear friends Mr. Sandys and Mr. Cranmer were with him: wondering to see such a person come with so much confidence, they inquired of their tutor the occasion of it, who in a little time tells them the truth of the whole abuse. Upon which they contrive a way to be present in his chamber, where they might hear the whole discourse at her next coming. An opportunity soon offered, and the lewd woman persisting in her threats of laying ill things to his charge, if she was denied what she came for, money, his two friends stepped forth from behind the curtains to her confusion and the shame of those who had employed her in so vile an action; for his slanderers were punished for this their vile attempt, who at their suffering shewed a penitent behaviour, and made an open confession."--_Prince's Worthies of Devon_.]

[Sidenote: Cowper's epitaph]

This following Epitaph was long since presented to the world, in memory of Mr. HOOKER, by Sir WILLIAM COWPER, who also built him a fair Monument in Bourne Church, and acknowledges him to have been his spiritual father.

Though nothing can be spoke worthy his fame,
Or the remembrance of that precious name,
Judicious Hooker; though this cost be spent
On him, that hath a lasting monument[1]
In his own books; yet ought we to express,
If not his worth, yet our respectfulness.
Church-Ceremonies he maintain'd; then why
Without all ceremony should he die?
Was it because his life and death should be
Both equal patterns of humility?
Or that perhaps this only glorious one
Was above all, to ask, why had he none?
Yet he, that lay so long obscurely low,
Doth now preferr'd to greater honours go.
Ambitious men, learn hence to be more wise,
Humility is the true way to rise:
And God in me this lesson did inspire,
To bid this humble man, "Friend, sit up higher."

[Footnote 1: On this monument is a bust of Hooker, representing him in his cap and gown.]

AN APPENDIX TO THE LIFE OF MR. RICHARD HOOKER.

[Sidenote: Other details]

And now, having by a long and laborious search satisfied myself, and I hope my Reader, by imparting to him the true relation of Mr. Hooker's life, I am desirous also to acquaint him with some observations that relate to it, and which could not properly fall to be spoken till after his death; of which my Reader may expect a brief and true account in the following Appendix.

[Sidenote: Date of death]

And first, it is not to be doubted but that he died in the forty-seventh, if not in the forty-sixth year of his age: which I mention, because many have believed him to be more aged: but I have so examined it, as to be confident I mistake not: and for the year of his death, Mr. Camden, who in his Annals of Queen Elizabeth, 1599, mentions him with a high commendation of his life and learning, declares him to die in the year 1599; and yet in that in of his Monument, set up at the charge of Sir William Cowper, in Bourne Church, where Mr. Hooker was buried, his death is there said to be in anno 1603; but doubtless both are mistaken; for I have it attested under the hand of William Somner, the Archbishop's Registrar for the Province of Canterbury, that Richard Hooker's Will bears date October 26th in anno 1600, and that it was proved the third of December following. [And the Reader may take notice, that since I first writ this Appendix to the Life of Mr. Hooker, Mr. Fulman, of Corpus Christi College, hath shewed me a good authority for the very day and hour of Mr. Hooker's death, in one of his books of Polity, which had been Archbishop Laud's. In which book, beside many considerable marginal notes of some passages of his time, under the Bishop's own hand, there is also written in the title-page of that book--which now is Mr. Fulman's--this attestation: Ricardus Hooker _vir summis doctrinæ dotibus ornatus, de Ecclesia præcipue Anglicana optime meritus, obiit Novemb. 2, circiter horam secundam post-meridianum_, Anno 1600.]

[Sidenote: His daughters]

And that at his death he left four daughters, Alice, Cicely, Jane and Margaret; that he gave to each of them an hundred pounds; that he left Joan, his wife, his sole executrix; and that, by his inventory his estate--a great part of it being in books--came to £1,092 9_s_. 2_d_., which was much more than he thought himself worth; and which was not got by his care, much less by the good housewifery of his wife, but saved by his trusty servant, Thomas Lane, that was wiser than his master in getting money for him, and more frugal than his mistress in keeping of it. Of which Will of Mr. Hooker's I shall say no more, but that his dear friend Thomas, the father of George Cranmer,--of whom I have spoken, and shall have occasion to say more,--was one of the witnesses to it.

One of his elder daughters was married to one Chalinor, sometime a School-master in Chichester, and are both dead long since. Margaret, his youngest daughter, was married unto Ezekiel Charke, Bachelor in Divinity, and Rector of St. Nicholas in Harbledown, near Canterbury, who died about sixteen years past, and had a son Ezekiel, now living, and in Sacred Orders; being at this time Rector of Waldron, in Sussex. She left also a daughter, with both whom I have spoken not many months past, and find her to be a widow in a condition that wants not, but very far from abounding. And these two attested unto me, that Richard Hooker, their grandfather, had a sister, by name Elizabeth Harvey, that lived to the age of 121 years, and died in the month of September, 1663.

For his other two daughters I can learn little certainty, but have heard they both died before they were marriageable. And for his wife, she was so unlike Jephtha's daughter, that she staid not a comely time to bewail her widowhood; nor lived long enough to repent her second marriage; for which, doubtless, she would have found cause, if there had been but four months betwixt Mr. Hooker's and her death. But she is dead, and let her other infirmities be buried with her.

Thus much briefly for his age, the year of his death, his estate, his wife, and his children. I am next to speak of his books; concerning which I shall have a necessity of being longer, or shall neither do right to myself, or my Reader, which is chiefly intended in this Appendix.

[Sidenote: His books]

I have declared in his Life, that he proposed Eight Books, and that his first Four were printed anno 1594, and his Fifth book first printed, and alone, anno 1597; and that he lived to finish the remaining Three of the proposed Eight: but whether we have the last Three as finished by himself, is a just and material question; concerning which I do declare, that I have been told almost forty years past, by one that very well knew Mr. Hooker and the affairs of his family, that, about a month after the death of Mr. Hooker, Bishop Whitgift, then Archbishop of Canterbury, sent one of his Chaplains to enquire of Mrs. Hooker, for the three remaining books of Polity, writ by her husband: of which she would not, or could not, give any account: and that about three months after that time the Bishop procured her to be sent for to London, and then by his procurement she was to be examined by some of her Majesty's Council, concerning the disposal of those books: but, by way of preparation for the next day's examination, the Bishop invited her to Lambeth, and after some friendly questions, she confessed to him, that one Mr. Charke, and another Minister that dwelt near Canterbury, came to her, and desired that they might go into her husband's study, and look upon some of his writings: and that there they two burnt and tore many of them, assuring her, that they were writings not fit to be seen: and that she knew nothing more concerning them. Her lodging was then in King street in Westminster, where she was found next morning dead in her bed, and her new husband suspected and questioned for it; but he was declared innocent of her death.

[Sidenote: Those of Polity]

And I declare also, that Dr. John Spencer,--mentioned in the Life of Mr. Hooker,--who was of Mr. Hooker's College, and of his time there, and betwixt whom there was so friendly a friendship, that they continually advised together in all their studies, and particularly in what concerned these books of Polity--this Dr. Spencer, the Three perfect books being lost, had delivered into his hands--I think by Bishop Whitgift--the imperfect books, or first rough draughts of them, to be made as perfect as they might be by him, who both knew Mr. Hooker's handwriting, and was best acquainted with his intentions. And a fair testimony of this may appear by an Epistle, first, and usually printed before Mr. Hooker's Five books,--but omitted, I know not why, in the last impression of the Eight printed together in anno 1662, in which the Publishers seem to impose the three doubtful books, to be the undoubted books of Mr. Hooker,--with these two letters, J.S. at the end of the said Epistle, which was meant for this John Spencer: in which Epistle the Reader may find these words, which may give some authority to what I have here written of his last Three books.

[Sidenote: "J.S.," his Epistle]

"And though Mr. Hooker hastened his own death by hastening to give life to his books, yet he held out with his eyes to behold these Benjamins, these sons of his right hand, though to him they proved Benonies, sons of pain and sorrow. But some evil-disposed minds, whether of malice or covetousness, or wicked blind zeal, it is uncertain, as soon as they were born, and their father dead, smothered them, and by conveying the perfect copies, left unto us nothing but the old, imperfect, mangled draughts, dismembered into pieces; no favour, no grace, not the shadow of themselves remaining in them. Had the father lived to behold them thus defaced, he might rightly have named them Benonies, the sons of sorrow: but being the learned will not suffer them to die and be buried, it is intended the world shall see them as they are; the learned will find in them some shadows and resemblances of their father's face. God grant, that as they were with their brethren dedicated to the Church for messengers of peace: so, in the strength of that little breath of life that remaineth in them, they may prosper in their work, and, by satisfying the doubts of such as are willing to learn, they may help to give an end to the calamities of these our civil wars."--J.S.

[Sidenote: The Three Books]

And next the Reader may note, that this Epistle of Dr. Spencer's was writ and first printed within four years after the death of Mr. Hooker, in which time all diligent search had been made for the perfect copies; and then granted not recoverable, and therefore endeavoured to be completed out of Mr. Hooker's rough draughts, as is expressed by the said Dr. Spencer in the said Epistle, since whose death it is now fifty years.

And I do profess by the faith of a Christian, that Dr. Spencer's wife--who was my Aunt, and Sister to George Cranmer, of whom I have spoken--told me forty years since, in these, or in words to this purpose: "That her husband had made up, or finished Mr. Hooker's last Three books; and that upon her husband's death-bed, or in his last sickness, he gave them into her hand, with a charge that they should not be seen by any man, but be by her delivered into the hands of the then Archbishop of Canterbury, which was Dr. Abbot, or unto Dr. King, then Bishop of London, and that she did as he enjoined her."

I do conceive, that from Dr. Spencer's, and no other copy, there have been divers transcripts; and I know that these were to be found in several places; as namely, in Sir Thomas Bodley's Library; in that of Dr. Andrews, late Bishop of Winton; in the late Lord Conway's; in the Archbishop of Canterbury's; and in the Bishop of Armagh's; and in many others: and most of these pretended to be the Author's own hand, but much disagreeing, being indeed altered and diminished, as men have thought fittest to make Mr. Hooker's judgment suit with their fancies, or give authority to their corrupt designs; and for proof of a part of this, take these following testimonies.

[Sidenote: "Clavi Trabales"]

Dr. Barnard, sometime Chaplain to Dr. Usher, late Lord Archbishop of Armagh, hath declared in a late book, called "Clavi Trabales," printed by Richard Hodgkinson, anno 1661, that, in his search and examination of the said Bishop's manuscripts, he found the Three written books which were supposed the Sixth, Seventh, and Eighth of Mr. Hooker's books of Ecclesiastical Polity; and that in the said Three books--now printed as Mr. Hooker's--there are so many omissions, that they amount to many paragraphs, and which cause many incoherencies: the omissions are set down at large in the said printed book, to which I refer the Reader for the whole; but think fit in this place to insert this following short part of some of the said omissions.

[Sidenote: Omissions]

First, as there could be in natural bodies no motion of any thing, unless there were some first which moved all things, and continued unmoveable; even so in politic societies there must be some unpunishable, or else no man shall suffer punishment: for sith punishments proceed always from superiors, to whom the administration of justice belongeth; which administration must have necessarily a fountain, that deriveth it to all others, and receiveth not from any, because otherwise the course of justice should go infinitely in a circle, every superior having his superior without end, which cannot be: therefore a well-spring, it followeth, there is: a supreme head of justice, whereunto all are subject, but itself in subjection to none. Which kind of pre-eminency if some ought to have in a kingdom, who but a King shall have it? Kings, therefore, or no man, can have lawful power to judge.

If private men offend, there is the Magistrate over them, which judgeth; if Magistrates, they have their Prince; if Princes, there is Heaven, a tribunal, before which they shall appear; on earth they are not accountable to any. Here, says the Doctor, it breaks off abruptly.