The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...

THE LIFE OF Mr. Richard Hooker.

THE INTRODUCTION.

I Have been perswaded by a Friend, that I ought to obey, to write, The Life of RICHARD HOOKER, the happy Author of Five (if not more) of the Eight Learned Books of The Laws of Ecclesiastical Polity. and though I have undertaken it, yet it hath been with some unwillingness, foreseeing that it must prove to me, and especially at this time of my Age, a Work of much labor to enquire, consider, research, and determine what a needful to be known concerning him. For I knew him not in his Life, and must therefore not onely look back to his Death, (now Sixty four years past) but almost Fifty years beyond that, even to his Childhood and Youth, and gather thence such Observations and Prognosticks, as may at least adorn, if not prove necessary for the compleating of what I have undertaken.

This trouble I foresee, and foresee also; that it is impossible to escape Censures; against which I will not hope my well-meaning and diligence can protect me, (for I con∣sider the Age in which I live) and shall therefore but intreat of my Reader a suspension of them, till I have made known unto him some Reasons, which I my self would now fain believe, do make me in some measure fit for this undertaking: And if these Reasons shall not acquit me from all Censures, they may at least abate of their severity; and this is all I can probably hope for.

My Reasons follow.

About Forty years past (for I am now in the Seventieth of my age) I began a happy affinity with William Cranmer, (now with God) Grand Nephew unto the Great Arch∣bishop of that name; a family of noted prudence and resolution; with him and two of his sisters I had an entire and free friendship: One of them was the Wife of Dr. Spencer, a Bosom-friend, and sometime Compupil with Mr. Hooker in Corpus-Christi Colledge in Oxford, and after President of the same. I name them here, for that I shall have occasion to mention them in this following Discourse; as also George Cranmer their Bro∣ther, of whose useful abilities my Reader may have a more authentick testimony then my Pen can purchase for him, by that of our Learned Cambden and others.

This William Cranmer and his two forenamed Sisters, had some affinity, and a most familiar friendship with Mr. Hooker, and had had some part of their Education with him in his House, when he was Parson of Bishops-Born near Cantebury; in which City their good Father then lived. They had (I say) a great part of their Education with him, as my self since that time, a happy Cohabitation with them; and having some years before read part of Mr. Hookers Works with great liking and satisfaction, my affecti∣on on to them, made me a diligent Inquisitor into many things that concerned him; as name∣ly,

of his Person, his Nature, the management of his Time, his Wife, his Family, and the Fortune of him and his. Which inquiry hath given me much advantage in the know∣ledge of what is now under my consideration and intended for the satisfaction of my Reader.

I had also a friendship with the Reverend Dr. Usher, the late Learned Archbishop of Armagh; and with Dr. Morton, the late Learned and Charitable Bishop of Durham; as also with the Learned John Hales of Eaton Colledge; and with them also (who loved the very name of Mr. Hooker) I have had many discourses concerning him; and from them, and many others that have now put off Mortality, I might have had more Informa∣tions, if I could then have admitted a thought of any fitness for what by perswasion I have now undertaken. But, though that full Harvest be irrecoverably lost, yet my Memory hath preserved some Gleanings, and my diligence made such Additions to them, as I hope will prove useful to the compleating of what I intend. In the discovery of which I shall be faithful, and with this assurance put a period to my Introduction.

THE LIFE

IT is not to be doubted, but that Richard Hooker was born within the Precincts, or in the City of Exeter. A City which may justly boast that it was the Birth-place of him and Sir Thomas Bod∣ley; as indeed the County may in which it stands, that it hath furnished this Nation with Bishop Iewel, Sir Francis Drake, Sir Walter Raleigh, and many others memorable for their Valor and Learning. He was born about the Year of our Redemption One thousand five hun∣dred fifty and three; and of Parents, that were not so remarkable for their Extraction or Riches, as for their Vertue and Industry, and Gods Blessing upon both: By which they were en∣abled to educate their Children in some degree of Learning, of which, our Richard Hooker may appear to be one fair Testimony: And that Nature is not so partial, as always to give the great Blessings of Wisdom and Learning, and with them the greater Blessings of Vertue and Government, to those onely that are of a more high and honorable Birth.

His Complexion (if we may guess by him at the Age of Forty) was Sanguine, with a mixture of Choler; and yet his Motion was slow even in his Youth, and so was his Speech, never expressing an Earnestness in either of them, but a Gravity suit∣able to the Aged. And it is observe (so far as Inquiry is able to look back at this distance of Time) that at his being a School-boy, he was an early Questionist, quietly inquisitive, Why this was, and that was not, to be remembred? Why this was granted, and that denied? This being mixt with a remarkable Modesty, and a sweet serene Quietness of Nature; and with them a quick Apprehension of many perplext parts of Learning, imposed then upon him as a Scholar, made his Master and others to be∣lieve him to have an inward Blessed Divine Light, and therefore to consider him to a little wonder. For in that, Children were less pregnant, less confident, and more malleable, then in this wiser, but not better Age.

This Meekness and conjuncture of Knowledge, with Modesty in his Conversa∣tion, being observed by his School-master, caused him to perswade his Parents (who intended him for an Apprentice) to continue him at School till he could finde out some means, by perswading his rich Uncle, or some other charitable Person, to ease them of a part of their Care and Charge: Assuring them, that their Son was so enriched with the Blessings of Nature and Grace, that God seemed to single him out as a special Instrument of his Glory. And the good Man told them also, that he

would double his diligence in instructing him, and would neither expect not receive any other Reward, then the content of so hopeful and happy an imployment.

This was not unwelcome news, and especially to this Mother, to whom he was a dutiful and dear Childe; and all Parties were so pleased with this Proposal, that it was resolved So it should be. And in the mean time his Parents and Master laid a Foundation for his future Happiness, by instilling into his Soul the Seeds of Piety. those Consciencious principles of Loving and fearing God; of an early belief, that he knows the very secrets of our Souls; that he punisheth our Vices, and rewards our Inno∣cence; that we should be free from Hypocrisie, and appear to Man, what we are to God, because first or last the crafty man is catcht in his own snare. These Seeds of Piety were so seasonably planted, and so continually watered with the daily dew of Gods Blessed Spirit, that his Infant-vertues grew into such holy Habits, as did make him grow daily into more and more favor, both with God and Man; which with the great Learning that he did attain to, hath made Richard Hooker honored in this, and will continue him to be so to succeeding Generations.

This good School-master, whose name I am not able to recover, (and am sorry, for that I would have given him a better Memorial in this humble Monument, dedi∣cated to the memory of his Scholar) was very sollicitous with Iohn Hooker, then Chamberlain of Exeter, and Uncle to our Richard, to take his Nephew into his care, and to maintain him for one year in the University, and in the mean time to use his Endeavors to procure an Admission for him into some Colledge; still urging and assuring him that his Charge would not continue long; for the Lads Learning and Manners were both so remarkable, that they must of necessity be taken notice of; and that God would provide him some second Patron, that would free him and his Parents from their future care and charge.

These Reasons, with the affectionate Rhetorick of his good Master, and Gods blessing upon both, procured from his Uncle a faithful promise that he would take him into his care and charge before the expiration of the year following, which was performed.

This Promise was made about the Fourth year of the Reign of Queen Mary; and the Learned Iohn Iewel (after Bishop of Salisbury) having been in the first of this Queens Reign expelled out of Corpus-Christi Colledge in Oxford, (of which he was a Fellow) for adhering to the truth of those Principles of Religion, to which he had assented in the days of Her Brother and Predecessor, Edward the Sixth; and he having now a just cause to fear a more heavy punishment then expulsion, was forced by for∣saking this, to seek safety in another Nation, and with that safety the enjoyment of that Doctrine and Worship for which he suffered.

But the Cloud of that Persecution and Fear ending with the Life of Queen Mary, the Affairs of the Church and State did then look more clear and comfortable; so that he, and many others of the same judgment, made a happy return into England about the first of Queen Elizabeth; in which year, this Iohn Iewel was sent a Com∣missioner or Visitor of the Churches of the Western parts of this Kingdom, and especially of those in Devonshire, in which County he was born; and then, and there he contracted a friendship with Iohn Hooker, the Uncle of our Richard.

In the Third year of Her Reign, this Iohn Iewel was made Bishop of Salisbury; and there being always observed in him a willingness to do good and oblige his Friends, and now a power added to it: Iohn Hooker gave him a visit in Salisbury, and besought him for Charities sake to look favorably upon a poor Nephew of his, whom Nature had fitted for a Scholar; but the estate of his Parents was so narrow, that they were unable to give him the advantage of Learning; and that the Bishop would therefore become his Patron, and prevent him from being a Tradesman; for he was a Boy of remarkable hopes. And though the Bishop knew Men do not usually look with an indifferent eye upon their own children and Relations, yet he assented so far to Iohn Hooker, that he appoint∣ed the Boy and his School-master should attend him about Easter next following at that place; which was done accordingly: And then after some Questions and Ob∣servations of the Boys Learning, and Gravity, and Behavior, the Bishop gave his School-master a Reward, and took order for an Annual Pension for the Boys Pa∣rents, promising also to take him into his care for a future preferment; which was

performed. For, about the Fourteenth year of his age, which was Anno 1567. he was by the Bishop appointed to remove to Oxford, and there to attend Dr. Cole, then President of Corpus-Christi Colledge: Which he did, and Dr. Cole had (according to a promise made to the Bishop) provided for him both a Tutor (which was said to be the Learned Dr. Iohn Reynolds) and a Clerks place in that Colledge: Which place, though it were not a full maintenance, yet with the contribution of his Uncle, and the continued Pension of his Patron, the good Bishop, gave him a comfortable subsistence. And in this condition he continued unto the Eighteenth year of his age, still increasing in Learning and Prudence, and so much in Humility and Piety, that he seemed to be filled with the Holy Ghost, and even like St. Iohn Baptist, to be sancti∣fied from his Mothers Womb, who did often bless the day in which she bare him.

About this time of his age, he fell into a dangerous Sickness, which lasted two Moneths: All which time, his Mother having notice of it, did in her hourly Prayers as earnestly beg his life of God, as the Mother of St. Augustine did, that he might become a true Christian: And their Prayers were both so heard, as to be granted. Which Mr. Hooker would often mention with much joy, and pray that he might never live to occasion any sorrow to so good & Mother, whom he would often say, he loved so dearly, that he would endeavor to be good, even as much for her sake, as for his own.

As soon as he was perfectly recovered from this Sickness, he took a journey from Oxford to Exeter, to satisfie and see his good Mother, being accompanied with a Countreyman and Companion of his own Colledge, and both on foot; which was then either more in fashion, or want of Money, or their Humility made it so: But on foot they went, and took Salisbury in their way, purposely to see the good Bishop, who made Mr. Hooker and his Companion dine with him at his own Table; which Mr. Hooker boasted of with much joy and gratitude when he saw his Mother and Friends: And at the Bishops parting with him, the Bishop gave him good Counsel, and his Benediction, but forgot to give him Money; which when the Bishop had considered, he sent a Servant in all hasle to call Richard back to him: And at Richards return, the Bishop said to him, Richard, I sent for you back to lend you a Horse which hath carried me many & mile, and I thank God with much ease. And presently deliver∣ed into his hand a Walking-staff, with which he professed he had travelled through many parts of Germany. And he said, Richard, I do not give, but lend you my Horse; be sure you be honest, and bring my Horse back to me at your return this way to Oxford. And I do now give you Ten Groats to bear your charges to Exeter; and here is Ten Groats more, which I charge you to deliver to your Mother, and tell her, I send her a Bishops Bene∣diction with it, and beg the continuance of her Prayers for me. And if you bring my Horse back to me, I will give you Ten Groats more to carry you on foot to the Colledge: And so God bless you, good Richard.

And this, you may believe, was performed by both parties. But alas! the next news that followed Mr. Hooker to Oxford was, That his Learned and Charitable Patron had changed this for a better life. Which may be believed, for that as he lived, so he died, in devout Meditation and Prayer; and in both so zealously, that it became a Religious question, Whether his last Ejaculations, or his Soul, did first enter into Heaven?

And now Mr. Hooker became a Man of Sorrow and Fear: Of sorrow, for the loss of so dear and comfortable a Patron; and of Fear, for his future subsistence. But Dr. Cole raised his spirits from this dejection, by bidding him go cheerfully to his Studies, and assuring him he should neither want Food not Rayment, (which was the utmost of his hopes) for he would become his Patron.

And so he was for about Nine Moneths, or not much longer; for about that time this following accident did befal Mr. Hooker.

Edwin Sandys (then Bishop of London, and after Archbishop of York) had also been in the days of Queen Mary forced, by forsaking this, to seek safety in another Nation; where for many years, Bishop Iewel and he were Companions at Bed and Board in Germany; and, where in this their Exile, they did often eat the Bread of Sor∣row, and by that means they there began such a friendship, as time did not blot out, but lasted till the death of Bishop Iewel, which was One thousand five hundred se∣venty

and one. A little before which time the two Bishops meeting, Iewel began a story of his Richard Hooker, and in it gave such a Character of his Learning and Manners, that though Bishop Sandys was educated in Cambridge, where he had ob∣liged, and had many Friends: Yet his resolution was, that his Son Edwin should be sent to Corpus-Christi Colledge in Oxford, and by all means be Pupil to Mr. Hooker, though his Son Edwin was then almost of the same age: For the Bishop said, I will have a Tutor for my Son, that shall teach him Learning by Instruction, and Vertue by Example; and my greatest care shall be of the last, and (God willing) this Richard Hooker shall be the Man, into whose hands I will commit my Edwin. And the Bishop did so about Twelve Moneths after this resolution.

And doubtless, as to these two, a better choice could not be made: For, Mr. Hooker was now in the Nineteenth year of his age; had spent five in the University, and had by a constant unwearied diligence, attained unto a Perfection in all the Learned Lan∣guages: By the help of which, as excellent Tutor, and his unintermitted Study, he had made the subtilty of all the Arts easie and familiar to himself, and useful for the discovery of such Learning as lay hid from common Searchers. So that by these added to his great Reason, and his Industry added to both, He did not onely know more of Causes and Effects; but what he knew, he knew better then other men. And with this Knowledge he had a most blessed and clear Method of Demonstrating what he knew, to the great advantage of all his Pupils, (which in time were many) but especially to his two first, his dear Edwin Sandys, and his as dear George Cranmer, of which there will be a fair Testimony in the ensuing Relation.

This for his Learning. And for his Behavior, amongst other Testimonies, this still remains of him, That in four years he was but twice absent from the Chappel prayers; and that his Behavior there was such as shewed an awful reverence of that God which he then worshipped and prayed to; giving all outward Testimonies that his Affections were set on Heavenly things. This was his Behavior towards God; and for that to Man, it is observable, That he was never known to be angry, or pas∣sionate, or extream in any of his desires; never heard to repine or dispute with Pro∣vidence, but by a quiet gentle submission and resignation of his will to the Wisdom of his Creator bore the burthen of the day with patience; never heard to utter to an uncomly word: And by this and a grave Behavior, which is a Divine Charm, hebe∣got an early Reverence unto his Person, even from those that at other rimes, and in other companies, took a liberty to cast off that strictness of Behavior and Discourse that is required in a Collegiate Life. And when he took any liberty to be pleasant, his Wit was never blemished with scoffing, or the utterance of any conceit that bor∣dered upon, or might beget a thought of loosness in his hearers. Thus innocent and exemplary was his Behavior in his Colledge; and thus this good man continued till his Death; still increasing in Learning, in Patience, and Piety.

In this Nineteenth year of his Age, he was chosen, December 24. 1573. to be one of the Twenty Scholars of the Foundation; being elected and admitted as born in Devonshire, (out of which County a certain number are to be elected in Vacancies by the Founders Statutes.) and now he was much encouraged; for now he was per∣fectly incorporated into this beloved Colledge, which was then noted for an eminent Library, strict Students, and remarkable Schollars. And indeed it may glory, that it had Bishop Iewel, Doctor Iohn Reynolds, and Doctor Thomas Iackson, of that Foundation. The first, famous by his Learned Apology for the Church of England, and his Defence of it against Harding. The second, for the learned and wise Menage of a publick Dispute with Iohn Hart, of the Roman perswasion, about the Head and Faith of the Church, then Printed by consent of both parties. And the third, for his most excellent Exposition of the Creed, and for his other Treatises; all such as have given greatest satisfaction to men of the greatest Learning. Nor was this man more eminent for his Learning, then for his strict and pious Life, testified by his abundant Love and Charity to all Men.

In the year 1576. February 23. Mr. Hookers Grace was given him for Inceptor of Arts; Doctor Herbert Westphaling, a Man of noted Learning, being then Vice-Chancellor, and the Act following he was compleated Master, which was Anno 1577. His Patron Doctor Cole being that year Vice-Chancellor, and his dear Friend

Henry Savil of Merton Colledge, then one of the Proctors. It was that Henry Savil, that was after Sir Henry Savil, Warden of Merton Colledge, and Provost of Eaton: He which founded in Oxford two famous Lectures, and endowed them with liberal maintenance. It was that Sir Henry Savil that translated and enlightned the History of Cornelim Tacitus, with a most excellent Comment; and, enriched the World by his laborious and chargeable collecting the scattered pieces of St. Chrysostome, and the Publication of them in one entire Body in Greek; in which Language he was a most judicious Critick. It was this Sir Henry Savil that had the happiness to be a Con∣temporary, and a most familiar Friend to our Richard Hooker, and let Posterity know it.

And in this year of 1577. he was chosen Fellow of the Colledge: Happy also in being the Contemporary and Friend of Dr. Iohn Reynolds, of whom I have lately spoken, and of Dr. Spencer; both which were after, and successively, made Presidents of his Colledge: Men of great Learning and Merit, and famous in their Genera∣tions.

Nor was Mr. Hooker more happy in his Contemporaries of his Time and Col∣ledge, then in the Pupillage and Friendship of his Edwin Sandys and George Cranmer, of whom my Reader may note, That this Edwin Sandys was after Sir Edwin Sandys. and as famous for his Speculum Europe, as his Brother George for making Posterity be∣holden to his Pen by a Learned Relation and Comment on his dangerous and remark∣able Travels; and for his harmonious Translation of the Psalms of David, the Book of Iob, and other Poetical parts of Holy Writ, into most high and elegant Verse. And for Cranmer, his other Pupil, I shall refer my Reader to the Printed Testimonies of our Learned Master Cambden, the Lord Tottenes, Fines, Morison, and others.

This Cranmer, whose Christen name was George, was a Gentleman of singular hopes, the eldest Son of Thomas Cranmer, Son of Edward Cranmer, the Archbishops Brother: He spent much of his Youth in Corpus-Christi Colledge in Oxford, where he continued Master of Arts for many years before he removed, and then betook himself to Travel, accompanying that worthy Gentleman Sir Edwin Sandys into France, Germany, and Italy, for the space of three years; and, after their happy return, he betook himself to an imployment under Secretary Davison: After whose fall, he wen: in place of Secre∣tary with Sir Henry Killigrew in his Embassage into France; and after his death, he was sought after by the most Noble Lord Mount-Joy, with whom he went into Ireland, where he remained, until in a Battel against the Rebels near Carlingford, an unfortu∣nate wound put an end both to his life, and the great hopes that were conceived of him.

Betwixt Mr. Hooker, and these his two Pupils, there was a Sacred Friendship; a Friendship made up of Religious Principles, which increased daily by a similitude of Inclinations to the same Recreations and Studies; a Friendship elemented in Youth, and in an University, free from self-ends, which the Friendships of Age, usually are not. In this sweet, this blessed, this Spiritual Amity they went on for many years: And, as the Holy Prophet saith, so they took sweet counsel together, and walked in the House of God as Friends. By which means they improved it to such a degree of Ami∣ty, as bordered upon Heaven; a Friendship so sacred, that when it ended in this World, it began in the next, where it shall have no end.

And, though this World cannot give any degree of pleasure equal to such a Friendship; yet obedience to Parents, and a desire to know the Affairs, and Man∣ners, and Laws, and Learning of other Nations, that they might thereby become the more serviceable unto their own, made them put off their Gowns and leave Mr. Hooker to his Colledge: Where he was daily more assiduous in his Studies, still en∣riching his quiet and capacious Soul with the precious Learning of the Philosophers, Casuists, and Schoolmen; and with them the Foundation and Reason of all Laws, both Sacred and Civil; and with such other Learning as lay most remote from the Track of Common Studies. And as he was diligent in these; so, he seemed restless in searching the scope and intention of Gods Spirit revealed to mankinde in the Sacred Scripture: For the Understanding of which, he seemed to be assisted by the same Spirit with which they were written: He that regardeth truth in the inward parts,

making him to understand Wisdom secretly. And the good man would often say, The Scripture was not writ to beget Pride and Disputations, and Opposition to Govern∣ment; but Moderation, and Charity, and Humility, and Obedience, and Peace, and Piety in Mankinde; of which, no good man did ever repent himself upon his Death-bed. And that this was really his Judgment, did appear in his future Writings, and in all the Actions of his Life. Nor was this excellent man a stranger to the more light and aery parts of Learning, as Musick and Poetry; all which he had digested, and made useful: And of all which, the Reader will have a fair Testimony in what fol∣lows.

Thus he continued his Studies in all quietness for the space of Three or more years; about which time he entered into Sacred Orders, and was made both Deacon and Priest; and not long after, in obedience to the Colledge Statutes, he was to Preach either at St. Peters, Oxford, or at St. Pauls Cross, London, and the last fell to his Allotment.

In order to which Sermon, to London he came, and immediately to the Shunamites House; which is a House so called, for that: Besides the stipend paid the Preacher, there is Provision made also for his Lodging and Diet two days before, and one day after his Sermon. This House was then kept by Iohn Churchman, sometimes a Draper of good note in Watling street, upon whom, after many years of Plenty, Po∣verty had at last come like an armed man, and brought him into a necessitous condi∣tion: Which, though it be a Punishment, is not always an Argument of Gods dis∣favor, for he was a vertuous man: I shall not yet give the like testimony of his Wife, but leave the Reader to judge by what follows. But to this House Mr. Hooker came so wet, so weary, and weather-beaten, That he was never known to express more Passion, then against a Friend that disswaded him from Footing it to London, and for hiring him no easier an Horse, (supposing the Horse trotted when he did not;) and at this time also, such a faintness and fear possest him, that he would not be perswaded two days quietness, or any other means could be used to make him able to Preach his Sundays S••rmon; but a warm Bed, and Rest, and Drink proper for a Cold given him by Mistress Churchman, and her diligent attendance added unto it, enabled him to perform the Office of the day, which was in or about the year One thousand five hun∣dred eighty and one.

And in this first publick appearance to the World, he was not so happy as to be free from Exceptions against a point of Doctrine delivered in his Sermon, which was, That in God there were two Wills; an Antecedent, and a Consequent Will: His first Will, That all mankinde should be saved; but his second Will was, That those onely should be saved, that did live answerable to that degree of Grace which he had offered or afforded them. This seemed to cross a late opinion of Mr.: alvins, and then taken for granted by many that had not a capacity to examine it, as it had been by him, and hath been since by Dr. Iackson, Dr. Hammond, and others of great Learning, who believe that a contrary opinion trenches upon the Honor and Justice of our Merciful God. How he justified this, I will not undertake to declare; but it was not excepted against (as Mr. Hooker declares in an Occasional Answer to Mr. Travers) by Iohn Elmer, then Bishop of London; at this time one of his Auditors, and at last one of his Advo∣cates too, when Mr. Hooker was accused for it.

But the justifying of this Doctrine did not prove of so bad consequence, as the kindness of Mistress Churchmans curing him of his late distemper and cold; for that was so gratefully apprehended by Mr. Hooker, that he thought himself bound in con∣science to belive all that she said: So that the good man came to be perswaded by her, That he was a man of a tender constitution; and, that it was best for him to have a Wife, that might prove a Nurse to him; such an one as might both prolong his life, and make it more comfortable; and such a one, she could and would provide for him, if he thought fit to marry. And he not considering, that the Children of this World are wiser in their Generation then the Children of Light: But, like a true Nathaniel, fearing no guile, be∣cause he meant none; did give her such a power as Eleazar was trusted with, when he was sent to chuse a wife for Isaac; for even so he trusted her to chuse for him: Promising upon a fair Summons to return to London, and accept of her choice; and he did so in that, or the year following. Now, the Wife provided for him was

her Daughter Ioan, who brought him neither Beauty nor Portion; and, for her Con∣ditions, they were too like that Wife's, which is by Solomon compared to a Dripping House: So that he had no reason to rejoyce in the Wife of his Youth, but rather to say with the Holy Prophet, W•• is me that I am constrained to have my habitation in the Tents of Kedar!

This choice of Mr. Hookers (if it were his choice) may be wondered at; but let us consider that the Prophet Ezekiel says, There is a Wheel within a Wheel; a secret Sacred Wheel of Providence (especially in Marriages) guided by his hand that al∣lows not the Race to the swift, nor Bread to the wise, not good Wives to good Men: And he that can bring good out of evil, (for Mortals are blinde to such Reasons) onely knows why this Blessing was denied to patient Iob, and (as some think) to meek Moses, and to our as meek and patient Mr. Hooker. But so it was; and let the Reader cease to wonder, for Affliction is a Divine Diet; which though it be not plea∣sing to mankinde, yet Almighty God hath often, very often, imposed it as good, though bitter Physick to those Children whose Souls are dearest to him.

And by this means the good man was drawn from the tranquillity of his Col∣ledge: From that Garden of Piety, of Pleasure, of Peace, and a sweet Conver∣sation, into the Thorny Wilderness of a busie World; into those corroding cares that attend a Married Priest, and a Countrey-Parsonage; which was Draiton Beau∣champ in Buckinghamshire, (not far from Alesbury, and in the Diocess of Lincoln;) to which he was presented by Iohn Cheny Esquire (then Patron of it) the Nineth of December, 1584. where he behaved himself so, as to give no occasion of evil, but (as St. Paul adviseth a Minister of God) in much patience, in afflictions, in anguishes, in necessities, in poverty, and no doubt in long-suffering; yet troubling no man with his discontents and wants.

And in this condition he continued about a year; in which time his two Pupils, Edwin Sandys, and George Cranmer, were returned from Travel, and took a journey to Draiton to see their Tutor; where they found him with a Book in his hand (it was the Odes of Horace) he being then tending his small allotment of Sheep in a common Field; which he told his Pupils he was forced to do, for that his Servant was then gone home to Dine, and assist his Wife to do some necessary houshould business. When his Servant returned and released him, his two Pupils attended him unto his House, where their best entertainment was his quiet company, which was presently denied them, for, Richard was called to rock the Cradle; and the rest of their wel∣come was so like this, that they staid but till next morning, which was time enough to discover and pitty their Tutors condition: And having in that time remembred and paraphrased on many of the innocent Recreations of their younger days, and by other such like diversions, given him as much present pleasure as their acceptable company and discourse could afford him, they were forced to leave him to the com∣pany of his Wife, and seek themselves a quieter Lodging. But at their parting from him, Mr. Cranmer said, Good Tutor, I am sorry your lot is faln in no better Ground, as to your Parsonage: And more sorry your Wife proves not a more comfortable Companion after you have wearied your thoughts in your restless Studies. To whom the good man replied, My dear George, if Saints have usually a double share in the miseries of this life, I that am none, ought not to repine at what my Wise Creator hath appointed for me; but labor, as indeed I do daily, to submit to his Will, and possess my Soul in Patience and Peace.

At their return to London, Edwin Sandys acquaints his Father, then Bishop of London, and after Archbishop of York, with his Tutors sad condition, and sollicites for his removal to some Benefice that might give him a more comfortable subsistence: Which his Father did most willingly grant him, when it should next fall into his power. And not long after this time, which was in the year One thousand five hundred eighty and five, Mr. Alvy (Master of the Temple) died, who was a man of a strict Life, of great Learning, and of so venerable Behavior, as to gain such a degree of love and reverence from all men that knew him, that he was generally known by the name of Father Alvy. At the Temple Reading, next after the death of this Father Alvy, the Arch∣bishop of York being then at Dinner with the Judges; the Reader and Benchers of that Society, he met there with a Condolement for the Death of Father Alvy, an

high commendation of his Saint-like Life, and of his great Merit both to God and Man: and as they bewail'd his Death, so they wisht for a like Pattern of Virtue and Learning to succeed him. And here came in a fair occasion for the Bishop to com∣mend Mr. Hooker to Father Alvies Place, which he did with so effectual an earnest∣ness, and that seconded with so many other Testimonies of his worth, that Mr. Hooker was sent for from Draiton Beauchamp to London, and there the Master∣ship of the Temple proposed unto him by the Bishop, as a greater freedom from his Country Cares, the advantage of a better Society, and a more liberal Pension than his Parsonage did afford him. But these Reasons were not powerful enough to incline him to a willing acceptance of it: his wish was rather to gain a better Country Living, where he might be free from Noise, (so he exprest the desire of his Heart) and eat that bread which he might more properly call his own, in pri∣vacy and quietness. But, notwithstanding this aversness, he was at last perswaded to accept of the Bishops Proposal; and was by* 1.1 Patent for Life made Master of the Temple the 17th of March, 1585. He being then in the 34th year of his Age.

And here I shall make a stop; and, that the Reader may the better judge of what follows, give him a Character of the Times, and Temper of the people of this Nation, when Mr. Hooker had his Admission into this Place. A Place which he accepted, rather than desired; and yet here he promised himself a virtu∣ous quietness: that blessed Tranquillity which he always prayed and laboured for; that so he might in Peace bring forth the Fruits of Peace, and glorifie God by uninterrupted Prayers and praises: for this he always thirsted; and yet this was denied him. For his Admission into this Place was the very beginning of those Oppositions and Anxieties, which till then this Good man was a stranger to, and of which the Reader may guess by what follows.

In this Character of the Times, I shall, by the Readers favour, and for his information, look so far back as to the beginning of the Reign of Queen Elizabeth; a time in which the many pretended Titles to the Crown, the frequent Treasons, the Doubts of her Successour, the late Civil War, and the sharp Persecution that had ra∣ged to the effusion of so much Blood in the Reign of Queen Mary, were fresh in the memory of all men; and these begot fears in the most Pious and Wisest of this Nation, least the like days should return again to them or their present Posterity. The apprehension of which Dangers begot an earnest desire of a Settlement in the Church and State; believing there was no other probable way left to make them sit quietly under their own Vines and Fig-trees, and enjoy the desired Fruit of their Labours. But Time, and Peace, and Plenty, begot Self-ends; and those begot Animosities, Envy, Opposition, and Unthankfulness for those blessings for which they lately thirsted: being then the very utmost of their Desires, and even beyond their Hopes.

This was the temper of the Times in the beginning of her Reign; and thus it continued too long: For those very people that had enjoyed the desires of their hearts in a Reformation from the Church of Rome, became at last so like the Grave, as never to be satisfied; but were still thirsting for more and more: neg∣lecting to pay that Obedience to Government, and perform those Vows to God, which they made in their days of Adversities and Fear: so that in short time theree appeared thre several Interests, each of them fearless and restless in the pro∣secution of their Designs; they may for distinction be called, The active Roma∣nists, The restless Non-conformists (of which there were many sorts) and The passive peaceable Protestant, The Counsels of the first considered and resolved on in Rome: the second in Scotland, in Geneva, and in divers selected, secret, dan∣gerous Conventicles, both there, and within the bosom of our own Nation: the third pleaded and defended their Cause by Establisht Laws, both Ecclesiastical and Civil; and if they were active, it was to prevent the other two from de∣stroying what was by those known Laws happily establisht to them and their Po∣sterity.

I shall forbear to mention the very many and as Dangerous Plots of the Roma∣nists against the Church and State: because, what is principally intended in this

Digression, is an account of the Opinions and Activity of the Non-conformists; against whose judgement and practice, Mr. Hooker became at last, but most un∣willingly, to be ingaged in a Book-war; a War which he maintained not as against an Enemy, but with the spirit of Meekness and Reason.

In which number of Non-conformists, though some might be sincere and well-meaning men, whose indiscreet zeal might be so like Charity, as thereby to co∣ver a multitude of Errors, yet of this Party there were many that were possest with an high degree of Spiritual wickedness; I mean with an innate restles radical Pride and Malice; I mean not those lesser sins that are more visible and more properly Carnal, and sins against a mans self, as Gluttony, and Drunkenness, and the like, (from which good Lord deliver us;) but sins of an higher nature; because more unlike to the nature of God, which is Love, and Mercy, and Peace; and more like the Devil: (who is not a glutton nor can be drunk; and yet, is a Devil:) those wick∣ednesses of Malice, and Revenge, and Opposition, and a Complacence in working and beholding Confusion) which are more properly his work, who is the Enemy and disturber of mankind, and greater sins, though many will not believe it) Men whom a furious Zeal and Prejudice had blinded, and made incapable of hearing Reason, or adhearing to the ways of Peace; Men whom Pride and Self-conceit had made to overvalue their own Wisdom, and become pertinacious, and to hold foolish and unmannerly disputes against those Men which they ought to Reverence, and those Laws which they ought to obey; Men that laboured and joyed to speak evil of Go∣vernment, and then to be the Authors of Confusion (of Confusion as it is Con∣fusion:) whom Company, and Conversation, and Custom had blinded, and made insensible that these were Errours: and at last became so restless, and so hardened in their opinions, that like those which perisht in the gain-saying of Core, so these dyed without repenting these spiritual wickednesses, of which Coppinger and Hacket, and their adherents are too sad testimonies.

And in these times which tended thus to Co••fusion, there were also many others that pretended a Tenderness of Conscience, refusing to submit to Ceremo∣nies, or to take an Oath before a lawful Magistrate: and yet these very M••n did in their secret Conventicles, Covenant and Swear to each other, to be assidu∣ous and faithful in using their best endeavours to set up a Church Government that they had not agreed on. To which end, there was many Select parties that wandered up and down, and were active in sowing Discontents and Sedition, by venemous and secret Murmurings, and a Dispersion of scurrilous Pamphlets and Libels against the Church and State; but especially against the Bishops: by which means, together with very bold, and as indiscreet Sermons, the Common people became so Phanatick, as St. Peter observed, there were in his time, some that wrest∣ed the Scripture to their own destruction: so by these men, and this means many came to believe the Bishops to be Antichrist, and the onely Obstructers of Gods Discipline; and many of them were at last given over to such desperate delusions, as to find out a Text in the Revelation of St. Iohn, that Antichrist was to be overcome by the sword, which they were very ready to take into their hands. So that those very men, that began with tender meek Petitions, proceeded to print publick Admonitions; and then to Satyrical Remonstrances; and at last, (having like David numbred who was not, and who was, for their Cause,) they got a supposed Certainty of so great a Party, that they durst threaten first the Bishops, and not long after, both the Queen and Parliament; to all which they were secretly encouraged by the Earl of Leicester, then in great favour with her Majestie, and the reputed Cherisher and Patron-ge∣neral of these Pretenders to Tenderness of Conscience; whom he used as a sacreligi∣ous snare to further his Design, which was by their means to bring such an odium upon the Bishops, as to procure an Alienation of their Lands, and a large proportion of them for himself: which Avaritious desire had at last so blinded his Reason, that his ambitious and greedy Hopes had almost flattered him into present possession of Lambeth-house.

And to thse strange and dangerous Undertakings, the Non-conformists of this Nation were much encouraged and heightened by a Correspondence and Confe∣deracy with that Brotherhood in Scotland; so that here they became so bold, that

one told the Queen openly in a* 1.2 Sermon, She was like an untamed Heyfer, that would not be ruled by Gods people, but obstructed his Discipline. And in Scotland they were more confident, for there † 1.3 they declared Her an Atheist, and grew to such an height, as not to be accountable for any thing spoken against Her; No nor for Treason against their own King, if spoken in the Pulpit: Shewing at last such a dis∣obedience even to Him, that His Mother being in England, and then in distress, and in prison, and in danger of Death, the Church denied the King their Prayers for Her; and at another time, when he had appointed a day of Feasting, their Church de∣clared for a general Fast, in opposition to his Authority.

To this height they were grown in both Nations, and by these means there was distill'd into the mindes of the common people such other venemous and turbulent Principles, as were inconsistent with the safety of the Church and State: And these, vented so daringly, that beside the loss of Life and Limbs, the Church and State were both forced to use such other severities as will not admit of an excuse, if it had not been to prevent Confusion, and the perilous consequences of it; which without such prevention, would in short time have brought unavoidable ruine and misery to this numerous Nation.

These Errors and Animosities were so remarkable, that they begot wonder in an ingenious Italian, who being about this time come newly into this Nation, writ scoffingly to a Friend in his own Countrey; That the common people of England were wiser then the wisest of his Nation; for here the very Women and Shop-keepers were able to judge of Predestination, and determine what Laws were fit to be made concerning Church Government; then, what were fit to be obeyed or abolished. That they were more able (or at least thought so) to raise and determine perplex'd Cases of Conscience, then the most Learned Colledges in Italy. That Men of the slightest Learning, and the most ignorant of the common people, were mad for a new, or Super- or Re-Reformation of Religion; and that in this they appeared like that man, who would never cease to whet, and whet his Knife, till there was no Steel left to make it useful. And he con∣cluded his Letter with this observation, That those very Men that were most busie in Oppositions, and Disputations, and Controversies, and finding out the faults of their Go∣vernors, had usually the least of Humility and Mortification, or of the Power of Godli∣ness.

And to heighten all these discontents and dangers, there was also sprung up a Generation of Godless-men; Men that had so long given way to their own Lusts and Delusions; and, had so often, and so highly opposed the Blessed Motions of his Blessed Spirit, and the inward Light of their own Consciences, that they had there∣by sinned themselves to a belief of what they would, but were not able to believe: Into a belief, which is repugnant even to Humane nature (for the Heathens believe there are many gods;) but these had sinned themselves into a belief, that there is no God: And so finding nothing in themselves, but what is worse then nothing, began to wish what they were not able to hope for, That they should be like the Beasts that perish; and, in wicked company (which is the Atheists Sanctuary) were so bold as to say so: Though the worst of mankinde, when he is left alone at midnight, may wish, but cannot then think it. Into this wretched, this reprobate condition, many had then sinned themselves.

And now! When the Church was pestered with them, and with all these other Irregularities; when her Lands were in danger of Alienation, her Power at least neg∣lected, and her Peace torn to pieces by several Schisms, and such Heresies as do usual∣ly attend that sin: When the common people seemed ambitious of doing those very things which were attended with most dangers, that thereby they might be punished, and then applauded and pittied: When they called the Spirit of Opposi∣tion a Tender Conscience, and complained of Persecution, because they wanted power to persecute others: When the giddy multitude raged, and became restless to finde out misery for themselves and others; and the r••••ble would herd themselves together, and endeavor to govern and act in spight of Authority. In this extremity, fear, and danger of the Church and State, when to suppress the growing evils of both, they needed a Man of Prudence and Pi••ty, and of an high and fearless Fortitude; they were blest in all by Iohn Whitgift, his being made Archbishop of Canterbury;

of whom ingenious Sir Henry Wot••on (that knew him well) hath left this true Character, That he was a Man of a Reverend and Sacred Memory; and of the Pre∣mitive temper: A Man of such a temper, as when the Church by lowliness of Spirit did flourish in highest examples of Vertue.

And though I dare not undertake to add to his Character, yet I shall neither do right to this Discourse, nor to my Reader, if I forbear to give him a further and short account of the life and manners of this excellent Man; and it shall be short, for I long to end this digression, that I may lead my Reader back to Mr. Hooker, where we left him at the Temple.

Iohn Whitgift was born in the County of Lincoln, of a Family that was an∣cient, and noted to be prudent and affable, and gentile by nature: He was educated in Cambridge; much of his Learning was acquired in Pembroke-Hall (where Mr. Bradford the Martyr was his Tutor:) From thence he was remov'd to Peter-house; from thence to be Master of Pembroke-Hall; and from thence to the Mastership of Trinity Colledge. About which time the Queen made him her Chaplain; and not long after Prebend of Ely, and then Dean of Lincoln; and having for many years past looked upon him with much reverence and favor, gave him a fair testimony of both, by giving him the Bishoprick of Worcester, and (which was not a usual favor) forgiving him his First-fruits; then by constituting him Vice-President of the Princi∣pality of Wales. And having for several years experimented his Wisdom, his Justice, and Moderation in the menage of Her affairs, in both these places, She in the Twenty sixth of Her Reign, made him Archbishop of Canterbury; and not long after, of Her Privy Council; and trusted him to menage all Her Ecclesiastical Affairs and Prefer∣ments. In all which Removes, he was like the Ark, which left a Blessing upon the place where it rested, and in all his Imployments, was like Iehoida, that did good unto Israel.

These were the steps of this Bishops Ascension to this place of Dignity and Cares; in which place (to speak Mr. Cambdens very words in his Annals) He devoutly consecrated both his whole life to God, and bit painful labors to the good of his Church. And yet in this place he met with many oppositions in the regulation of Church Affairs, which were much disordered at his entrance, by reason of the age and remis∣ness of Bishop Grindal (his immediate Predecessor) the activity of the Non-conform∣ists, and their cheif assistant, the Earl of Leicester; and indeed, by too many others of the like Sacrilegious Principles. With these he was to encounter; and though he wanted neither courage nor a good cause, yet he foresaw, that without a great mea∣sure of the Queens favor, it was impossible to stand in the Breach that was made into the Lands and Immunities of the Church, or to maintain the remaining Rights of it. And therefore by justifiable Sacred Insinuations, such as St. Paul to Agrippa, (Agrippa believest thou? I know thou believest) he wrought himself into so great a degree of favor with Her, as by his pious use of it, hath got both of them a greater degree of Fame in this World, and of Glory in that, into which they are now entred.

His merits to the Queen, and Her Favors to him were such, that she called him Her little black Husband, and called his Servants Her Servants: And She saw so visi∣ble and blessed a sincerity shine in all his cares and endeavors for the Churches, and for Her good, that She was supposed to trust him with the very secrets of Her Soul, and to make him Her Confessor: Of which She gave many Fair testimonies; and of which, one was, That She would never eat flesh in Lent without obtaining a Licence from Her little black Husband: And would often say, She pio••••ed him, because She trusted him, and had eased Her-self by laying the burthen of all Her Clergy-cares upon his shoul∣ders, which She was certain he managed with Prudence and Piety.

I shall not keep my self within the promised Rules of Brevity in this account of his Interest with Her Majesty, and his care of the Churches Rights, if in this digressi∣on I should enlarge to particulars•• and therefore my desire is, that one example may serve for a testimony of both. And that the Reader may the better understand it, he may take notice, that not many years before his being made Archbishop, there passed an Act or Acts of Parliament intending the better preservation of Church Lands, by recalling a Power which was vested in others to Sell or Lease them, by lodging and trusting the future care and protection of them onely in the Crown: And

amongst many that made a bad use of this Power or Trust of the Queens, the Earl of Leicester was one; and the good Bishop having by his Interest with Her Ma∣jesty put a stop to the Earls Sacrilegious designs, they two fell to an open Opposi∣tion before her; after which they both quitted the Room, nor Friends in appear∣ance. But the Bishop made a sudden and a seasonable return to Her Majesty, (for he found her alone) and spake to her with great Humility and Reverence, and to this purpose.

I beseech your Majesty to hear me with patience, and to believe that yours and the Churches Safety are dearer to me than my Life, but my Conscience dearer than both: and therefore give me leave to do my Duty, and tell you that Princes are deputed Nursing Fathers of the Church, and owe it a Protection; and therefore God forbid that you should be so much as Passive in her Ruines, when you may prevent it; or that I should-behold it without horrour and detestation; or should forbear to tell your Majesty of the Sin and Danger. And though you and my self are born in an Age of Frailties, when the Pri∣mitive Piety and Care of the Churches Lands and Immunities are much decayed; yes (Madam) let me beg that you will but first consider, and then you will believe there are such sins at Prophaneness and Sacriledge; for if there were not? they could not have Names in Holy Writ: and particularly in the New-Testament. And I beseech you to consider, that though our Saviour said, He judged no man; and to testifie it, would not judge nor divide the Inheritance betwixt the two Brethren, nor would judge the Wo∣man taken in Adultery; yet, in this point of the Churches Rights, he was so zealous, that he made himself both the Accuser, and the Iudge, and the Executioner to punish these sins; witnessed, in that he himself made the Whip to drive the Prophaners out of the Temple; overthrew the Tables of the Money-changers, and drove them out of it. And consider that it was S. Paul that said to those Christians of his time that were offended with Idolatry, yet Thou that abhorrest Idols, dost thou commit Sacriledge? Sup∣posing I think Sacriledge to be the greater sin. This may occasion your Majesty to consi∣der that there is such a sin as Sacriledge; and to incline you to prevent the Curse that will follow it; I beseech you also, to consider that Constantine the first Christian Emperor, and Helena his Mother; that King Edgar, and Edward the Confessor, and indeed many others of your Predecessors, and many private Christians, have also given to God and to his Church, much Land, and many Immunities, which they might have given to those of their own Families, and did not; but gave them as an absolute Right and Sa∣crifice to God: And with these Immunities and Lands they have entailed a Curse upon the Alienators of them; God prevent your Majesty from being liable to that Curse.

And, to make you that are trusted with their Preservation, the better to under∣stand the danger of it; I beseech you forget not, that, besides these Curses, the Churches Land and Power have been also endeavoured to be preserved, as far as Humane Reason and the Law of this Nation have been able to preserve them, by an immediate and most sacred Obligation on the Consciences of the Princes of this Realm. For they that con∣sult Magna Charta shall find, that as all your Predecessours were at their Coronation, so you also were sworn before all the Nobility and Bishops then present, and in the pre∣sence of God, and in his stead to him that anointed you, to maintain the Church Lands, and the rights belonging to it; and this testified openly at the holy Altar, by laying your Hands on the Bible then lying upon it. And not only Magna Charta, but many Modern Statutes have denounced a Curse upon those that break Magna Charta. And now what account can be given for the breach of this Oath at the last Great Day, either by your Majesty, or by me, if it be wilfully, or but negligently violated, I know not.

And therefore, good Madam, let not the late Lords Exceptions against the failings of some few Clergie-men, prevail with you to punish Posterity, for the Errors of this pre∣sent Age; let particular Men suffer for their particular Errors, but let God and his Church have their right; And though I pretend not to prophesy, yet I big Posterity to take notice of what is already become visible in many Families; That Church-land added to an ancient Inheritance, hath proved like a Moth fretting a Garment, and secretly consumed both: Or like the Eagle that stole a Coal from the Altar, and thereby set her Nest on fire, which consumed both her young Eagles, and her self that stole it. And, though I shall forbear to speak reproachfully of your Father: yet, I beg you to take notice, that a part of the Churches Rights, added to the vast Treasure left him by his Father,

hath been conceived to bring an unavoidable Consumption upon both, notwithstanding all his diligence to preserve it.

And consider, that after the violation of those Laws, to which he had sworn in Magna Charta, God did so far deny him his Restraining Grace, that be fell into greater sins then I am willing to mention. Madam, Religion is the Foundation and Cement of Humane Societies: And, when they that serve at Gods Altar shall be exposed to Poverty? then Religion it self will be exposed to scorn, and become contemptible; as you may already ob∣serve in too many poor Vicaridges in this Nation. And therefore, as you are by a late Act or Acts entrusted with a great Power to preserve or waste the Churches Lands; yet, dispose of them for Iesus sake as the Donors intended: Let neither falshood nor flattery beguile you to do otherwise, and put a stop (I beseech you) to the approaching ruines of Gods Church, as you expect comfort at the last great day; For Kings must be judged. Pardon this affectionate plainness, my most dear Soveraign, and let me beg to be still continued in your Favor; and the Lord still continue you in his.

The Queens patient hearing this affectionate Speech; and Her future care to preserve the Churches Rights, which till then had been neglected, may appear a fair Testimony, that he made Hers and the Churches good, the cheifest of his cares, and that She also thought so. And of this, there were such daily Testimonies given, as begot betwixt them so mutual a joy and confidence, that they seemed born to be∣lieve and do good to each other: She not doubting his Piety to be more then all his opposers, which were many, and those powerful too; nor his Prudence equal to the cheifest of Her Council, who were then as remarkable for active Wisdom, as those dangerous times did require, or this Nation did everenjoy. And in this condition he continued Twenty years; in which time he saw some flowings, but many more ebbings of Her Favor towards all men that opposed him, especially the Earl of Leicester: So that God seemed still to keep him in Her Favor, that he might preserve the remaining Church Lands and Immunities from Sacrilegious Alienations. And this good man deserved all the honor and power with which She trusted him; for he was a pious man, and naturally of Noble and Grateful Principles: He eased Her of all Her Church cares by his wise menage of them; he gave Her faithful and prudent Counsels in all the extremities and dangers of Her Temporal Affairs, which were very many; he lived to be the cheif comfort of Her life in Her declining age; to be then most frequently with Her, and Her assistant at Her private Devotions; to be the greatest comfort of Her Soul upon Her Death-bed; to be present at the expiration of Her last breath; and to behold the closing of those eyes that had long looked upon him with reverence and affection. And let this also be added, That he was the chief Mourner at Her sad Funeral; nor let this be forgotten, that within a few hours after Her death, he was the happy Proclaimer that King Iames (Her Peaceful Successor) was Heir to the Crown.

Let me beg of my Reader, that he allow me to say a little, and but a little more of this good Bishop, and I shall then presently lead him back to Mr. Hooker; and, be∣cause I would hasten, I will mention but one part of the Bishops Charity and Hu∣mility; but this of both. He built a large Alms-house near to his own Palace at Croydon in Surrey, and endowed it with maintenance for a Master and Twenty eight poor Men and Women; which he visited so often, that he knew their names and dispositions; and was so truly humble, that he called them Brothers and Sisters: And whensoever the Queen descended to that lowliness to dine with him at his Palace in Lambeth, (which was very often) he would usually the next day shew the like lowli∣ness to his poor Brothers and Sisters at Croydon, and dine with them at his Hospital; at which time, you may believe there was joy at the Table.

And at this place he built also a fair Free-School, with a good accommodation and maintenance for the Master and Scholars. Which gave just occasion for Boyse Sisi, then Ambassador for the French King, and Resident here, at the Bishops death, to say, The Bishop had published many Learned Books, but a Free-School to train up Youth, and an Hospital to lodge and maintain aged and poor People; were the best evi∣dences of Christian Learning that a Bishop could leave to Posterity. This good Bishop lived to see King Iames settled in Peace, and then fell sick at Lambeth; of which, the King having notice, went to visit him, and found him in his Bed in a declining

condition, and very weak; and after some short discourse, the King assured him, He had a great affection for him, and high value for his Prudence and Vertues, which were so useful for the Church, that he would earnestly beg his life of God. To which he re∣plied, Pro Ecclesi•• Dei, Pro Ecclesiâ Dei: Which were the last words he ever spake; therein testifying, That as in his Life, so at his Death, his chiefest care was of Gods Church.

This Iohn Whitgift was made Archbishop in the Year One thousand five hundred eighty and three. In which busie place, he continued Twenty years and some moneths, and in which time, you may believe he had many Tryals of his Courage and Pati∣ence; but his Motto was, Vincit, qui Patitur: And he made it good. Many of his many Tryals were occasioned by the then powerful Earl of Leicester, who did still (but secretly) raise and cherish a Faction of Non-conformists to oppose him; espe∣cially one Thomas Cartwright, a Man of noted Learning; sometime Contemporary with the Bishop in Cambridge, and of the same Colledge, of which the Bishop had been Master: In which place there began some Emulations, (the particulars I forbear) and at last open and high oppositions betwixt them; and, in which you may believe Mr. Cartwright was most faulty, if his Expulsion out of the University can incline you to it.

And in this discontent, after the Earls death (which was One thousand five hun∣dred eighty and eight) Mr. Cartwright appeared a cheif Cherisher of a Party that were for the Geneva Church-Government; and to effect it, he ran himself into many dan∣gers, both of Liberty and Life; appearing at last to justifie himself and his Party in many Remonstrances, which he caused to be Printed; and to which, the Bishop made a first Answer, and Cartwright Replied upon him; and then the Bishop having rejoyn∣ed to his Reply, Mr. Cartwright either was, or was perswaded to be satisfied; for, he wrote no more, but left the Reader to be judge which had maintained their Cause with most Charity and Reason.

After some silence, Mr. Cartwright received from the Bishop many Personal Fa∣vors, and retired himself to a more Private Living, which was at Warwick, where he was made Master of an Hospital, and lived quietly, and grew rich; and, where the Bishop gave him a Licence to Preach, upon promise not to meddle with Controversies, but incline his hearers to Piety and Moderation: And this promise he kept during his life, which ended One thousand six hundred and two, the Bishop surviving him but one year, each ending his days in perfect charity with the other.

And now after this long digression made for the information of my Reader con∣cerning what follows, I bring him back to venerable Mr. Hooker, where we left him in the Temple, and where we shall finde him as deeply engaged in a Controversie with Walter Travers, a Friend and Favorite of Mr. Cartwrights, as the Bishop had ever been with Mr. Cartwright himself; and of which, I shall proceed to give this following account.

And first this; That though the Pens of Mr. Cartwright and the Bishop were now at rest, yet there was sprung up a new Generation of restless Men, that by Com∣pany and Clamors became possest of a Faith which they ought to have kept to them∣selves, but could not: Men that were become positive in asserting, That a Papist can∣not be saved: Insomuch, that about this time, at the Execution of the Queen of Scots, the Bishop that Preached Her Funeral Sermon (which was Dr. Howland, then Bishop of Peterborough) was reviled for not being positive for Her Damnation. And beside this boldness of their becoming Gods, so far as to set limits to his Mercies; there was not onely Martin Mar-Prelate, but other venemous Books daily Printed and dispersed: Books that were so absurd and scurrilous, that the Graver Divines dis∣dained them an Answer. And yet these were grown into high esteem with the com∣mon people, till Tom Nash appeared against them all, who was a man of a sharp wit, and the master of a scoffing Satyrical merry Pen, which he imployed to discover the absurdities of those blinde malicious sensless Pamphlets, and Sermons as sensless as they. Nash his Answers being like his Books, which bore these Titles, An Almond for Parro••. A Fig for my God-son. Come crack me this Nut, and the like: So that his merry Wit made such a discovery of their absurdities, as (which is strange) he put a greater stop to these malicious Pamphlets, then a much wiser-man had been able.

And now the Reader is to take notice, That at the Death of Father Alay, who was Master of the Temple, this Walter Travers was Lecturer there for the Evening Sermons, which he Preached with great approbation, especially of the younger Gen∣tlemen of that Society; and for the most part approved by Mr. Hooker himself, in the midst of their oppositions. For he continued Lecturer a part of his time; Mr. Travers being indeed a Man of competent Learning, of a winning Behavior, and of a blameless Life. But he had taken Orders by the Presbytery in Antwerp, and if in any thing he was transported, it was in an extream desire to set up that Government in this Nation: For the promoting of which, he had a correspondence with Theodore Beza at Geneva, and others in Scotland; and was one of the cheifest assistants to Mr. Cartwright in that design.

Mr. Travers had also a particular hope to set up this Government in the Temple, and to that end, used his endeavors to be Master of it; and his being disappointed by Mr. Hookers admittance, proved some occasion of opposition betwixt them in their Sermons. Many of which were concerning the Doctrine, Discipline, and Ceremonies of this Church; insomuch, that as St. Paul withstood St. Peter to his face, so did they. For as one hath pleasantly exprest it, The Forenoon Sermon spake Canterbury; and the Afternoons, Geneva.

In these Sermons there was little of Bitterness, but each party brought all the Reasons he was able, to prove his Adversaries Opinion erroneous. And thus it con∣tinued a long time, till the oppositions became so high, and the consequences so dangerous, especially in that place, That the prudent Archbishop put a stop to Mr. Travers his Preaching, by a positive Prohibition; against which Mr. Travers ap∣pealed and petitioned Her Majesty and Her Privy Council to have it recalled, where he met with many assisting powerful Friends; but they were not able to prevail with or against the Archbishop, whom the Queen had intrusted with all Church Power; and he had received so fair a Testimony of Mr. Hookers Principles and of his Learning and Moderation, that he withstood all Sollicitations. But the denying this Petition of Mr. Travers was unpleasant to divers of his party, and the reasonableness of it be∣came at last to be so magnified by them and many others, as never to be answered: So that intending the Bishops and Mr. Hookers disgrace, they procured it to be pri∣vately Printed and scattered abroad; and then Mr. Hooker was forced to appear as publickly, and Print an Answer to it, which he did, and dedicated it to the Arch∣bishop; and it proved so full an Answer, to have in it so much of clear Reason, and writ with so much Meekness and Majesty of style, that the Bishop began to wonder at the Man, to rejoyce that he had appeared in his Cause, and disdained not earnestly to beg his Friendship; even a familiar Friendship with a Man of so much quiet Learn∣ning and Humility.

To enumerate the many particular Points, in which Mr. Hooker and Mr. Travers dissented (all or most of which I have seen written) would prove at least tedious; and therefore I shall impose upon my Reason no more then two, which shall immediately follow; and by which, he may judge of the rest.

Mr. Travers excepted against Mr. Hooker, for that in one of his Sermons be de∣clared, That the assurance of what we believe by the Word of God, is not to us so certain as that which we perceive by Sense. And Mr. Hooker confesseth he said so, and endeavors to justifie it by the Reasons following.

First, I taught, That the things which God promises in his Word, are surer to us then what we touch, handle, or see: But are we so sure and certain of them? If we be, Why doth God so often prove his Promises to us as he doth, by Arguments drawn from our sensible experience? For we must be surer of the proof, then of the things proved; otherwise it is no proof. For example, How is it that many men looking on the Moon at the sametime, every one knoweth it to be the Moon as certainly as the other doth? But many believing one and the same Promise, have not all one and the same fulness of Perswas∣sion. For how falleth it out, that men being assured of any thing by Sense, can be no surer of it then they are; when at the strongest in Faith that liveth upon the Earth, hath always need to labor, strive, and pray, that his assurance concerning Heavenly and Spiritual things, may grow, increase, and be augmented?

The Sermon that gave him the cause of this his Justification, makes the case more plain, by declaring, That there is besides this certainly of Evidence, a certainty of Adherence. In which, having most excellently demonstrated what the Certainty of Adherence is, he makes this comfortable use of it: Comfortable (he says) as to weak Believers, who suppose themselves to be faithless, not to believe, when notwithstanding they have their Adherence; the Holy Spirit hath his private operations, and worketh se∣cretly in them, and effectually too, though they want the inward Testimony of it.

Tell this to a Man that hath a minde too much dejected by a sad sense of his sin; to one that by a too severe judging of himself, concludes that he wants Faith, be∣cause he wants the comfortable Assurance of it; and his Answer will be, Do not per∣swade me against my knowledge, against what I finde and feel in my self: I do not, I know I do not believe. (Mr. Hookers own words follow) Well then, to favor such men a little in their weakness, let that be granted which they do imagine; be it, that they adhere not to Gods promises, but are faithless, and without belief: But are they not grieved for their unbelief? They confess they are; Do they not wish it might, and also strive that it may be otherways? We know they do. Whence cometh this, but from a secret love and liking, that they have of those things believed? For, no man can love those things which in his own opinion are not; And, if they think those things to be, which they shew they love, when they desire to believe them; then must it be, that by desiring to believe, they prove themselves true Believers: For, without Faith no man thinketh that things believed are: Which Argument all the Subtilties of Infernal Powers will never be able to dissolve. This is an Abridgment of part of the Reasons he gives for his Justification of this his opinion, for which he was excepted against by Mr. Travers.

Mr. Hooker was also accused by Mr. Travers, for that he in one of his Sermons had declared, That he doubted not but that God was merciful to save many of our Fore∣fathers living heretofore in Popish Superstition, for as much as they sinned ignorantly: And Mr. Hooker in his Answer professeth it to be his judgment, and declares his Rea∣sons for this charitable opinion to be as followeth.

But first he states the Question about Iustification and Works, and how the Foundation of Faith is overthrown; and then he proceeds to discover that way which Natural Men and some others have mistaken to be the way by which they hope to attain true and everlasting Happiness: And having discovered the mistaken, he pro∣ceeds to direct to that true way, by which, and no other, Everlasting Life and Blessed∣ness is attainable. And, these two ways he demonstrates thus, (they be his own words that follow) That, the way of Nature; This, the way of Grace; the end of that way, Sal∣vation merited, presupposing the Righteousness of Mens works: Their Righteousness, a natural ability to do them; that ability, the goodness of God which created them in such perfection. But the end of this way, Salvation bestowed upon men as a gift: Presupposing not their Righteousness, but the forgiveness of their Unrighteousness, Iustification; their Iustification, not their natural ability to do good, but their hearty sorrow for not doing; and unfeigned belief in him, for whose sake not doers are accepted, which is their Voca∣tion; their Vocation, the Election of God, taking them out of the number of lost Chil∣dren; their Election, a Mediator in whom to be elect: This Mediation inexplicable Mercy, this Mercy, supposing their misery for whom be vouchsafed to die, and make him∣self a Mediator.

And he also declareth, There is no meritorious cause for our Iustification, but Christ; no effectual, but his Mercy; and says also, We deny the Grace of our Lord Iesus Christ, we abuse, disannul, and annihilate the benefit of his Passion, if by a proud imagination we believe we can merit everlasting life, or can be worthy of it. This Belief (he declareth) is to destroy the very Essence of our Justification, and he makes all opinions that border upon this, to be very dangerous. Tet nevertheless, (and for this he was accused) considering how many vertuous and just Men, how many Saints and Mar∣tyrs have had their dangerous opinions, amongst which this was one, That they hoped to make God some part of amends, by voluntary punishments which they laid upon them∣selves: Because by this, or the like erroneous opinions which do by consequene overthrow the Merits of Christ, shall Man be so bold as to write on their Graves, Such men are damned, there is for them no Salvation! St. Austin says, Errare possum, Hareticus esse nolo, And except we put a difference betwixt them that erre ignorantly,

and them that obstinately persist in it, how is it possible that any Man should hope to be saved? Give me a Pope or a Cardinal, whom great afflictions have made to know himself, whose heart God hath touched with true sorrow for all his sins, and filled with a love of Christ and his Gospel; whose Eyes are willingly open to see the Truth, and his Mouth ready to renounce all Error, this one opinion of Merit except∣ed, which he thinketh God will require at his hands; and because he wanteth, trem∣bleth, and is discouraged, and yet can say, Lord, cleanse me from all my secret sins! Shall I think because of this, or a like Error, such men touch not so much as the Hem of Christs Garment? If they do, wherefore should I doubt, but that Vertue may pro∣ceed from Christ to save them? No, I will not be afraid to say to such a one, You erre in your opinion, but be of good comfort, you have to do with a Merciful God, who will make the best of that little which you hold well, and not with a captions Sophister, who gathereth the worst out of every thing in which you are mistaken.

But it will be said, The admittance of Merit in any degree, overthroweth the Foun∣dation, excladeth from the hope of Mercy, from all possibility of Salvation. (And now Mr. Hookers own words follow.)

What though they hold the truth sincerely in all other parts of Christian Faith? Al∣though they have in some measure all the Vertues and Graces of the Spirit? Although they have all other Tokens of Gods Children in them? Although they be far from having any proud opinion, that they shall be saved by the worthiness of their Deeds? Although the onely thing that troubleth and molesteth them, be a little too much dejection, somewhat too great a fire arising from an erronious conceit. That God will require a worthiness in them, which they are grieved to finde wanting in themselves? Although they be not obstinate in this Opinion? Although they be willing, and would be glad to forsake it, if any one Rea∣son were brought sufficient to disprove it? Although the onely cause why they do not forsake it ere they die, be their ignorance of that means by which it might be disproved? Although the cause why the ignorance in this point is not removed, be the want of knowledge in such as should be able, and are not to remove it? Let me die (says Mr. Hooker) if it be ever proved, That simply an Error doth exclude a Pope or Cardinal in such a case utterly from hope of life. Surely I must confess. That if it be an Error to think that God may be merciful to save men, even when they err; my greatest comfort is, my error: Were it not for the love I bear to this Error, I would never wish to speak or to live.

I was willing to take notice of these two points, as supposing them to be very material; and that as they are thus contracted, they may prove useful to my Reader; as also for that the Answers be Arguments of Mr. Hookers great and clear Reason, and equal Charity. Other Exceptions were also made against him, as, That he prayed before, and not after his Sermons; that in his Prayers be named Bishops, that be kneeled, both when he prayed, and he when he received the Sacrament; and (says Mr. Hooker in his Defence) other Exceptions so like these, as but to name, I should have thought a greater fault then to commit them.

And 'tis not unworthy the noting, that in the menage of so great a Controversie, a sharper reproof then this, and one like it, did never fall from the happy Pen of this humble Man. That like it, was upon a like occasion of Exceptious, to which his Answer was, Your next Argument consists of Railing and of Reasons; to your Railing I say nothing, to your Reasons I say what follows. And I am glad of this fair occasion, to testifie the Dove-like temper of this meek, this matchless Man; and doubtless, it Almighty God had blest the Dissenters from the Ceremonies and Discipline of this Church, with a like measure of Wisdom and Humility, instead of their pertinacious Zeal, then Obedience and Truth had kissed each other, then Peace and Piety had flourished in our Nation, and this Church and State had been blest like Ierusalem, that is at unity with it self; but that can never be expected, till God shall bless the common people with a belief, That Schism is a sin, and that there may be offences taken which are not given; and that Laws are not made for private men to dispute, but to obey.

And this also maybe worthy of noting, That these Exceptions of Mr. Travers against Mr. Hooker, were the cause of his transcribing several of his Sermons, which we now see Printed with his Books; of his Answer to Mr. Travers his Supplication;

and of his most learned and useful Discourse of Iustification, of Faith, and Works; and by their Transcription, they fell into the hands of others, that have preserved them from being lost, as too many of his other matchless Writings have been; and from these I have gathered many observations in this Discourse of his Life.

After the publication of his Answer to the Petition of Mr. Travers, Mr. Hooker grew daily into greater repute with the most Learned and Wise of the Na∣tion; but it had a contrary effect in very many of the Temple that were zealous for Mr. Travers, and for his Church Discipline; insomuch, that though Mr. Travers left the place, yet the Seeds of Discontent could not be rooted out of that Society, by the great Reason, and as great Meekness of this humble Man: For though the Cheif Benchers gave him much Reverence and Incouragement, yet he there met with many neglects and oppositions-by-those of Mr. Travers judgment; inso∣much, that it turned to his extream grief: And that he might unbeguile and win them, he designed to write a deliberate sober Treatise of the Churches power to make Cannons for the use of Ceremonies, and by Law to impose an obedience to them, as upon Her Children; and this he proposed to do in Eight Books of the Laws of Ecclesiastical Polity; intending therein to shew such Arguments, as should force an assent from all Men, if Reason, delivered in sweet Language, and void of any provocation, were able to do it: And that he might prevent all pre∣judice, he wrote before it a large Preface or Epistle to the Dissenting Brethren, wherein there were such Bowels of Love, and such a Commixture of that Love with Reason, as was never exceeded but in Holy Writ; and particularly, by that of St. Paul to his dear Brother and Fellow-Laborer Philemon: Then which, none ever was more like this Epistle of Mr. Hookers. So that his dear Friend and Com∣panion in his Studies, Doctor Spencer, might after his Death justly say, What admirable height of Learning, and depth of Iudgment, dwelt in the lowly minde of this truly humble Man, great in all wise mens eyes except his own: With what gra∣vity and majesty of Speech his Tongue and Pen uttered Heavenly Mysteries; whose eyes in the Humility of his Heart, were always cast down to the ground: How all things that proceeded from him, were breathed as from the Spirit of Love; as, if he, like the Bird of the Holy Ghost, the Dove, had wanted Gall: Let those that knew him not in his Person, judge by these living Images of his Soul, his Writings.

The Foundation of these Books was laid in the Temple; but he found it no fit place to finish what he had there designed; and therefore solicited the Archbishop for a remove, to whom he spake to this purpose; My Lord, When I lost the freedom of my Cell, which was my Colledge; yet, I found some degree of it in my quiet Countrey Personage: But I am weary of the noise and oppositions of this place; and indeed, God and Nature did not intend me for Contentions, but for Study and Quietness. And, My Lord, my particular Contests here with Mr. Travers, have prov'd the more unplea∣sant to me, because I believe him to be a good Man; and that beliefe hath occasioned me to examine mine own Conscience concerning his opinions; and, to satisfie that, I have consulted the holy Scripture, and other Laws, both Humane and Divine, Whether the the Conscience of him, and others of his Iudgment, ought to be so far complied with us, as to alter our Frame of Church-Government, our manner of Gods worship, our praising and praying to him, and, our establishe Ceremonies, as often as their tender Consciences shall require us. And, in this Examination, I have not onely satisfied my self; but have begun a Treatise, in which I intend the satisfaction of others, by a demonstration of the reasonableness of our Laws of Ecclesiastical Policy; and therein laid a hopeful founda∣tion for the Churches Peace; and, so as not to provoke your Adversarie Mr. Cartwright, nor Mr. Travers, whom I take to be mine (but not my enemy) God knows this to be my mean∣ing. 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 remov'd into some quiet Countrey Parsenage, where I may see Gods Blessings Spring out of my Mother Earth, and eat mine own Bread in peace and privaty. A place where I may without disturbance, Meditate my approach∣ing Mortality, and that great account, which all flesh must at the great day, give to the God of all Spirits.

this is my design; and, as these are the desires of my heart, so they shall by Gods assistance be the constant indevors of the uncertain remainder of my life. And therefore if your Grace can think me and my poor labors, worthy such a favour? Let me beg it, that I may perfect what I have begun: which is a blessing I cannot hope for in this place.

About the time of this request to the Bishop, the Parsonage or Rectory of Boscom, in the Diocess of Sarum, and six miles from that City, became void. The Bishop of Sarum is Patron of it, but in the vacancy of that See (which was three years betwixt the death of Bishop Peirce, and Bishop Caldwells admission into it) the disposal of that and all Benefices belonging to it, during the time of this said vacancy, came to be disposed of by the Archbishop of Canterbury; and he presented Richard Hooker to it in the year 1591. And Richard Hooker was also in this said year Instituted, (Iuly 17.) to be a minor Prebend of Salisbury, the Corps to it being nether-Havin, about ten miles from that City; which Prebend was of no great value, but intended chiefly to make him capable of a better preferment in that Church. In this Boscum he continued till he had finished four of his eight proposed Books of the Laws of Ecclesiastical Polity, and these were enter'd into the Register Book in Stationers-Hall the 9th of March 1592. but not printed till the year 1594. and then with the beforementioned large and affectionate Preface, which he directs to them that seek (as they term it) the Reformation of the laws and orders Ecclesiastical in the Church of England; of which Books I shall yet say nothing more, but that he continued his laborious diligence to finish the remaining four during his life (of all which more properly hereafter) but at Boscum he finisht and publisht but only the first four, being then in the 39 year of his Age.

He left Boscum in the year 1595. by a surrender of it into the hands of Bishop Caldwell, and he presented Benjamin Russel, who was Instituted into it, 23 of Iune, in the same year.

The Parsonage of Bishops Borne in Kent, three miles from Canterbury, is in that Archbishops gift, but in the latter end of the year 1594. Doctor William Red∣man the Rector of it was made Bishop of Norwich, by which means the power of pre∣senting to it was pro ca vice in the Queen; and she presented Richard Hooker, whom she loved well, to this good living of Borne the 7 of Iuly 1595. in which Living he continued till his Death, without any addition of Dignity or Profit.

And now having brought our Richard Hooker from his Birth-place, to this where he found a Grave, I shall only give some account of his Books, and of his behaviour in this Parsonage of Borne, and then give a rest both to my self and my Reader.

His first four Books and large Epistle have been declared to be printed at his being at Boscum, Anno 1594. Next I am to tell that at the end of these four Books there is printed this Advertisement to the Reader; I have for some causes thought it at this time more fit to let go these first four Books by themselves, than to stay both them and the rest, till the whole might together be published. Such generalities of the cause in question as are here handled, it will be perhaps not amiss to consider apart, by way of Introduction unto the Books that are to follow concerning particulars; in the mean time the Reader is requested to mend the Printers errors, as noted underneath.

And I am next to declare that his fifth Book (which is larger than his first four) was first also printed by it self Anno 1597. and dedicated to his Patron (for till them he chose none) the Archbishop. These Books were read with an admiration of their excellency in This, and their just same spread it self into forain Nations. And I have been told more than forty years past, that Cardinal Alen, or learned Doctor Stapleton (both English men, and in Italy when Mr. Hookers four Books were first printed) meeting with this general fame of them, were desirous to read an Author, that both the Reformed and the Learned of their own Church did so much magnifie, and therefore caused them to be sent for; and, after reading them, boast∣ed to the Pope (which then was Clement the eighth) that though he had lately said he never met with an English Book whose Writer deserved the name of an Author; yet there now appear'd a wonder to them, and it would be so to his Holiness, if it were in Latin; for a poor obscure English Priest had writ four such Books of Laws, and church Polity, and in a Style that exprest so Grave and such Humble Majesty with clear

demonstration of Reason, that in all their readings they had not met with any that exceeded him; and this begot in the Pope an earnest desire that Doctor Stapleton should bring the said four Books, and looking on the English; read a part of them to him in Latin, which Doctor Stapleton did, to the end of the first Book; at the conclusion of which, the Pope spake to this purpose; There is no Learning that this man hath not searcht into, nothing too hard for his understanding: This man indeed deserves the name of an Author; his Books will get Reverence by Age, for there is in them such seeds of Eternity, that if the rest be like this, they shall last till the last Fire shall consume all Learning.

Not was this high, the only testimony and commendations given to his Books; for at the first coming of King Iames into this Kingdom, he inquired of the Arch∣bishop Whi••gift for his friend Mr. Hooker that writ the Books of Church Polity; to which the answer was, that he dyed a year before Queen Elizabeth, who received the sad news of his Death with very much Sorrow; to which the King replyed, and I receive it with no less, that I shall want the desired happiness of seeing and dis∣coursing with that Man, from whose Books I have received such satisfaction: Indeed my Lord, I have received more satisfaction in reading a Leaf, or Paragraph in Mr. Hooker, thought it were but about the fashion of Churches, or Church Musick, or the like, but especially of the Sacraments, then I have had in the reading particular large Treatises written but of one of those subjects by others, though very Learned Men; and, I observe there is in Mr. Hooker no affected Language; but a grave comprehensive, cleer manifestation of Reason; and that back't with the Authority of the Scripture, the Fathers and Schoolmen, and with all Law both Sacred and Civil. And, though many others write well, yet in the next Age they will be forgotten; but doubtless there is in every page of Mr. Hookers Book, the Picture of a Divine Soul, such Pictures of Truth and Reason, and drawn in so sacred colours, that they shall never fade, but give an immortal memory to the Author. And it is so truly true, that the King thought what he spake; that, as the most Learned of the Nation have and still do mention Mr. Hooker with Reverence: so he also, did never mention him but with the Epithite of Learned, or Iudicious, or Reverend, or Venerable Mr. Hooker.

Nor did his Son our late King Charles the first, ever mention him but with the same Reverence, enjoyning his Son our now gracious King, to be studious in M. Hookers Books. And our learned Antiquary Mr. Cambden* 1.4 mentioning the Death, the Modesty, and other Vertues of Mr. Hooker, and magnifying his Books, wisht, that for the honour of this, and benefit of other Nations, they were turn'd into the Uni∣versal Language. Which work though undertaken by many, yet they have been weary and forsaken it; but the Reader may now expect it, having been long since begun, and lately finisht, by the happy pen of Doctor Earl, now Lord Bishop of Salisbury, of whom I may justly say (and let it not offend him, because it is such a truth as ought not to be conceal'd from Posterity, or those that now live and yet know him not) that since Mr. Hooker died, none have liv'd whom God hath blest with more innocent Wisdom; more sanctified Learning, or a more pious, peace∣able, primitive Temper: so that this excellent person seems to be only like him∣self and our venerable Richard Hooker; and only fit to make the learned of all Na∣tions happy in knowing what hath been too long confin'd to the language of our little Island.

There might be many more and just occasions taken to speak of his Books, which none ever did or can commend too much; but I decline them, and hasten to an account of his Christian behaviour and Death at Borne, in which place he con∣tinued his customary rules of Mortification and Self-Denyal; was much in Fasting, frequent in Meditation and Prayers, injoying those blessed Returns, which only Men of strict lives feel and know; and of which Men of loose and Godless lives can∣not be made sensible; for spiritual things are spiritually discerned.

At his entrance into this place, his Friendship was much sought for by Doctor Hadrian Saravia, then one of the Prebends of Canterbury, a German by birth, and sometimes a Pastor both in Flanders and Holland, where he had studied and well considered the controverted points concerning Episcopacy and Sacriledge, and

in England had a just occasion to declare his Judgement concerning both, unto his Brethren Ministers of the Low Countryes, which was excepted against by Theodor Beza and others; against whose exceptions he rejoyned, 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 se∣cond against Sacriledge; and a third of Christian obedience to Princes; the last being occasioned by Gretzerus the Jesuit. And it is observable, that when in a time of Church tumults, Beza gave his reasons to the Chancellor of Scotland, for the a∣brogation of Episcopacy in that Nation, partly by Letters, and more fully in a Treatise of a three-fold Episcopacy (which he calls Divine, Humane, and Satani∣cal) this Doctor Saravia had by the help of Bishop Whitgift made such an early dis∣covery of their intentions, that he had almost as soon answered that Treatise as it became publique; and therein discovered how Beza's opinion did contradict that of Calvins, 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 Englands watchful Patron Iohn Whitgift the Archbishop; and printed about the year in which Mr. Hooker also appeared first to the world in the Publication of his 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 controversie too like Doctor Saravia's; So that in this year of 1595. and in this place of Borne, these two excellent persons began a Holy Friendship, increasing dayly to so high and mutual affections, that their two wills seemed to be but one and the same, and designs both for the glory of God, and peace of the Church; still assisting and im∣proving each others vertues, and the desired comforts of a peaceable Piety; which I have willingly mentioned, because it gives a foundation to some things that fol∣low.

This Parsonage of Borne, 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 moneths, but his Books, and the Innocency and Sanctity of his Life became so remarkable, that many turn'd out of the road, and others (Scholars especially) went purposely to see the Man, whose Life and Learn∣ing were so much admired; and alas, as our Saviour said of St. Iohn Baptist, what went they out to see! a Man Cloathed in Purple and fine Linen? no indeed; but an obscure harmless Man; a Man in poor Clothes, his Loynes usually girt in a course 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 Morti∣fications; 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 be∣haviour; God and Nature blest him with so blessed a hashfulness, 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 Clark 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 weak-sighted; and where be fixt 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 Mistris Churchman to choose a Wife for him.

This Parish Clark lived till the third or fourth year of the late long Parliament; betwixt which time and Mr. Hookers Death, there had come many to see the place of his Burial, and the Monument dedicated to his memory by Sir William Cooper, (who still lives) and the poor Clark had many rewards for shewing Mr. Hookers 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: in all which Discourses, the

poor man was still more confirm'd in his opinion of Mr. Hookers Vertues and Learning; but it so fell out, that about the said third or fourth year of the long Parliament, the present Parson of Borne was Sequestred (you may guess why) and a Genevian Minister put into his good living. This, and other like Sequestrations, made the Clerk ex∣press himself in a wonder, and say, They had Sequestred so many good Men, that he doubted if his good Master Mr. Hooker had lived till now, they would have Sequestred 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 Joynd-stools, which the Minister sent the Clerk to fetch, and then to fetch Cushions. 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 days after.

But let us leave this grateful Clerk in his quiet Grave, and return to Mr. Hooker himself, continuing our observations of his Christian behavior in this place, where he gave a holy Valediction to all the pleasures and allurements of Earth; possessing his Soul in a vertuous quietness, which he maintained by constant Study, Prayers, and Meditations: His use was to Preach once every Sunday, and he or his Curate to Catechize 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 al∣ways fixt on one place, to prevent his imagination from wandring; insomuch, that he seem'd to Study as he spake; the design of his Sermons (as indeed of all his Dis∣courses) was to shew Reasons for what he spake: And with these Reasons such a kinde of Rhetorick, as did rather convince and perswade, then 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 laboring by hard words, and then by need∣less distinctions and subdistinctions to amuse his hearers, and get glory to himself: But glory onely to God. Which intention he would often say, was as discernable in a Preacher, as an Artificial from a Natural Beauty.

He never failed the Sunday before every Ember week, to give notice of it to his Parishioners, perswading them both to fast, and then to double their Devotions for a Learned and Pious Clergy, but especially for the last; saying often, That the life of a pious Clergy-man was visible Rhetorick, and so convincing, That the most godless men (though they would not deny themselves the enjoyment of their present Lusts) did get secretly wish themselves like those of the strictest lives. And to what he perswaded others, he added his own example of Fasting and Prayer; and did usually every Em∣ber week, take from the Parish Clerk the Key of the Church door; into which place he retired every day, and lockt himself up for many hours; and did the like most Fri∣days, and other days of Fasting.

He would by no means omit the customary time of Procession, perswading 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 then at other times, and would then always drop some loving and facetious observations to be remembred against the next year, especially by the boys and young people; still inclining them, and all his present Parishioners, to meekness and mutual kindnesses and love; because Love thinks not evil, but covers a multitude of infirmities.

He was diligent to enquire who of his Parish were sick, or any way distressed, and would often visit them unsent for; supposing, that the fittest time to discover those Errors, to which health and prosperity had blinded them: And having by pious Reasons and Prayers, molded 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 strengthning 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 Law-sutes, still urging his Parishioners and Neighbors, to bear with each others infirmities, and live in love, because (as St. Iohn 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 a strengthning 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 seem'd in his youth to be taught of God, so he seem'd in this place to teach his Precepts, as Enoch did by walk∣ing 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 blest with 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 his Vertues.

This was his constant behavior at Borne; thus as Enoch, so he walked with God; thus did he tread in the footsteps of Primitive Piety; and yet, as that great example of meekness and purity, even our Blessed Iesus 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 Susannaes by the wicked Elders; or that against St. Athanasius, as it is Recorded in his life (for that holy Man had Heretical enemies) and which this age calls Trepanning. The particulars need not a repetition, and that it was false, needs no other Testimony then the publick punishment of his accusers, and their open confession of his innocency: 'Twas said, that the accusation was contrived by a Dissenting Brother, one that indur'd not Church Ceremonies, hating him for his Books 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 moneths: 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 dear Friends, Edwin Sandys and George Cranmer, who were so sensible of their Tutors 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 wrong'd him, and begg'd his pardon: To which the good mans reply was to this purpose, The Lord forgive them; and, The Lord bless you for this comfortable news. Now I have a just occasion to say with Solomon, Friends are born for the days of Adversity, and such you have prov'd 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 mine own keeping, but in thine, who didst take care of me, when I yet hanged upon my Mothers Brest. 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 I was bowed down with an horrible dread, and went mourning all the day long; when my nights were restless, and my sleeps broken with a fear worse then death; when my Soul thirsted for a deliverance, as the Hart panteth after the Rivers of Waters: Then, thou Lord, didst bear my complaints, pitty my condition, and art new become my Deliverer; and as long as I live I will hold up my hands in this manner, and magnifie thy Mercies, who didst not give me over as a prey to mine enemies. O 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 fears and affliction; for with such sacrifices, thou, O God, art well pleased; and I will pay them.

Thus did the joy and gratitude of this good Mans heart break forth; and 'tis observable, that as the invitation to this slander was his meek behavior and Dove like simplicity, for which he was remarkable; so his Christian Charity ought to be imi∣tated: For, though the Spirit of Revenge is so pleasing to mankinde, that it is never conquered but by a Supernatural Grace, being indeed so deeply rooted in Humane 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 by God himself, yet this revenge is so pleasing, that man is hardly perswaded to submit the menage of it to the Time, and Justice, and Wisdom of his Creator, but would hasten to be his own executioner of it. And yet never∣theless, 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 labored 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 for returned into his own bosom, that the first was granted, if we may believe a Penitent Behavior, and an open Confession. And 'tis observable, that after this time he would often say to Dr. Saravia, O 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 ever my desires of Revenge!

In the Year One thousand six hundred, and of his Age Forty six, he fell into a long and sharp sickness, occasioned by a Cold taken in his Passage betwixt London and Gravesend, from the malignity of which, he was never recovered; for, till his death he was not free from thoughtful days, and restless nights; but a submission to his Will that makes the sick mans bed easie, 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 cheif•• 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 compleated by himself; and 'tis thought he hastned his own death, by hastning to give life to his Books. But this is certain, that the nearer he was to his death, the more he grew in Humility, in holy Thoughts and Reso∣lutions.

About a moneth before his death, this good man, that never knew, or at least, never consider'd the pleasures of the Palate, became first to lose his Appetite, then to have an aversness to all Food; insomuch, that he seem'd to live some intermitted weeks by the smell of meat onely; and yet still studied and writ. And now his Guardian Angel seem'd to foretel him, that his years were past away as a shadow, bidding him prepare to follow the Generation of his Fathers, for the day of his dissolu∣tion drew near; for which his vigorous Soul appear'd to thirst.

In this time of his sickness, and not many days before his death, his House was robb'd; 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.

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 Churches Absolution, it was resolved the Doctor should give him both that and the Sacrament the day fol∣lowing. To which end the Doctor came, and after a short retirement and privacy, they return'd to the company; and then the Doctor gave him and some of those friends that were with him, the Blessed Sacrament of the Body and Blood of our Jesus. Which being performed, the Doctor thought he saw a reverend gaity 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 seise 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 occa∣sion

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 lov'd him in my youth, and fear'd him in mine age, and labor'd to have a Conscience void of offence to him, and to all men; yet, if thou, O Lord, be extream 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 unrighteous∣ness, for his Merits who died to purchase a pardon for penitent sinners. And since I ow 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 dan∣gerous slumber, dangerous as to his recovery; yet recover he did, but it was to speak onely 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 which blessed assurance I feel that inward joy, which this World can neither give nor take from me. 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 here I draw his Curtain, till with the most glorious Company of the Pa∣triarks 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 then common Christians shall be made partakers of; In the mean time, Bless, O Lord, Lord bless his Brethren, the Clergy of this Nation with ardent desires, and effectual endeavors to attain, if not to his great Learning, yet to his remarkable meekness, his godly simplicity, and his Christian moderation: For these are praise-worthy; these bring peace at the last: And let the Labors of his life, his most ex∣cellent Writings be bless with what he designed when he undertook them: Which was Glory to thee, O God on high, Peace in thy Church, and good will to mankinde.

Amen, Amen.

Notes

• * 1.1

  This you may find in the Temple Re∣conds. Will. Ermstead was Master of the Temple at the Dissolution of the Priory, and di••d 2. Eliz. Richard Alvey Bat. l. ivinity. pa••. 13. Fe••. 2 Eliz. Magi∣ster sive Cujtos Demūs & Ec∣clestae nevi Templle died 27 Bez. Richard Hook∣er Succeeded that year by Patent in termi∣ni•• as Alvy had •••• and he left it 32 Eliz. Tint year Dr. Belgey succeed∣ed Richard Hooker.
• * 1.2

  Mr. Dering.
• † 1.3

  See Bishop Spotswoods History of the Church of Scotland.
• * 1.4

  In his An∣nals of El•••• 1599.