The lives of Dr. John Donne, Sir Henry Wotton, Mr. Richard Hooker, Mr. George Herbert written by Izaak Walton ; to which are added some letters written by Mr. George Herbert, at his being in Cambridge : with others to his mother, the Lady Magdalen Herbert ; written by John Donne, afterwards dean of St. Pauls.

THE LIFE OF Mr. RICHARD HOOKER.

The Introduction.

I Have been perswaded, by a Friend whom I reverence, and 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; because I foresee that it must prove to me, and especially at this time of my Age, a work of much labour to enquire, consider, re∣search, and determine what is needful to be known concerning him: For, I knew him not in his Life, and must therefore not only look back to his Death, now 64 years past; but, almost 50 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 com∣pleating 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 consider the Age in which I live) and shall therefore but intreat of my Reader a sus∣pension of them, till I have made known unto him some Reasons, which I my self would now fain be∣lieve do make me in some measure fit for this un∣dertaking: 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 past the Seventy of my Age) I began a happy affinity with William Cranmer (now with God) grand Ne∣phew unto the great Archbishop 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 Doctor Spencer, a Bosom-friend, and sometime Com-pu∣pil with Mr. Hooker in Corpus-Christi Col∣ledge 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 Brother, of whose useful abilities my Reader may have a more authentick Testimony, than 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 M. Hooker; and, had had some part of their Education with him in his house, when he was Parson of Bishops-Borne near Canterbury, in

which City their good father then lived. They had (I say) a part of their Education with him, as my self since that time a happy Cohabitatio•• with them; and having some years before read part of Mr. Hookers Works with great liking and satisfa∣ction, my affection to them made me a diligent In∣quisitor into many things that concerned him; as namely, 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 knowledge of what is now under my consideration, and intended for the satis∣faction 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 Mor∣tality, I might have had more Informations, 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 completing of what I in∣tend, In the discovery of which I shall be faithful, and with this assurance put a period to my Intro∣duction.

The Life.

IT is not to be doubted but that Richard Hooker was born at Heavy-tree near or 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 Tho. Bodley; as indeed the County may in which it stands, that it hath furnished this Nati∣on with Bishop Jewel, Sir Francis Drake, Sir Walter Raleigh, and many others, memorable for their Valour and Learning. He was born about the Year of our Redemption 1553, and of Parents that were not so remarkable for their Extraction or Riches, as for their Virtue and Industry, and Gods blessing upon both; by which they were enabled to educate their Chil∣dren in some degree of Learning, of which our Richard Hooker may appear to be one fair testi∣mony; and that Nature is not so partial, as al∣wayes to give the great blessings of Wisdom and Learning, and with them the greater bles∣sings of Virtue and Government, to those on∣ly that are of a more high and honourable 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 sutable to the Aged. And 'tis observed (so far as Inquiry is able to look back at this distance of Time) that at his be∣ing 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 remark∣able Modesty, and a sweet serene quietness of Nature, and with them a quick apprehension of many perplext part•• of Learning imposed then upon him as a Scholar, made his Master and others to believe 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, than in this wiser, but not better, Age.

This Meekness and conjuncture of Know∣ledge, with Modesty in his Conversation, being observed by his Schoolmaster, caused him to perswade his Parents (who intended him for an Apprentice) to continue him at School, till he could find 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 In∣strument of his Glory. And the good man told them also, that he would double his dili∣gence in instructing him, and would neither ex∣pect nor receive any other Reward, than the content of so hopeful and happy an employ∣ment.

This was not unwelcome News, and especi∣ally to his Mother, to whom he was a dutiful and dear Child; and all Parties were so pleased with this proposal, that it was resolved ••o it should be. And in the mean time his Parents and Master laid a foundation for his future hap∣piness, by instilling into his Soul the seeds of Piety, those conscientious 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 Innocence; That we should be free from hypocrisie, and appear to man what we are to God, because first or last the crafty man is catch't in his own snare. These seeds of Piety were so seasonably planted, and so conti∣nually 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 favour both with God and man, which with the great Learning that he did attain to, hath made Richard Hooker honour'd in this•• and will continue him to be so to succeed∣ing Generations.

This good Schoolmaster, 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, dedicated to the memory of his Scholar) was very sollicitous with John 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 en∣deavours 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 ta∣ken notice of; and that doubtless 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 Rheto∣rick of his good Master, and Gods blessing up∣on both, procured from his Uncle a faithful promise, that he wou'd take him into his care and charge before the expiration of the Year following, which was performed by the assist∣ance of the Learned John Jewell, who left, or was about the first of Queen Maries Reign, ex∣pell'd 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 dayes of her Bro∣ther and Predecessor Edward the Sixth; and

he having now a just cause to fear a more heavy punishment than Expulsion, was forced, by for∣sa••ing this, to seek safety in another Nation; and, with that safety the enjoyment of that Doctrine and Worship, for which he suf∣fer'd.

But the Cloud of that Persecution and Fear ending with the Life of Queen Mary, the Af∣fairs of the Church and State did then look more clear and comfortable; so that he, and with him many others of the same judgement, made a happy return into England about the first of Queen Elizabeth; in which Year, this John Jewell was sent a Commissioner or Visitor of the Churches of the Western parts of this Kingdom, and especially of those in Devon∣shire, in which County he was born, and then and there he contracted a friendship with John Hooker, the Uncle of our Richard.

In the second or third Year of her Reign, this John Jewell was made Bishop of Salisbury, and there being alwayes observed in him a willing∣ness to do good, and to obliege his Friends, and now a power added to it, John Hooker gave him a Visit in Salisbury, and be sought him for Charity's sake to look favourably 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 Pa∣tron, 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 John Hooker, that he appointed the Boy and his Schoolmaster should attend him about Easter next following at that place, which was done accordingly; and then after some Questions and observations of the Boyes learning and gra∣vity, and behaviour, the Bishop gave his School∣master a reward, and took order for an annual Pension for the Boyes Parents•• promising also to take him into his care for a future preferment, which was performed; for about the Fifteenth 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. John Rey∣nolds) and a Clerks place in that Colledge: which place, though it were not a full mainte∣nance, yet with the contribution of his Uncle, and the continued Pension of his Patron the good Bishop, gave him a comfortable subsist∣ence. And in this condition he continued un∣to the Eighteenth Year of his age, still increa∣sing 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. John

Baptist, to be sanctified 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 dan∣gerous Sickness, which lasted two Months; all which tim his Mother, having notice of it, did in her hou••ly 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 as often pray that he might never live to occasion any sorrow to so good a Mother, of whom he would often say, he loved her so dearly, that he would endeavour to be good even as much for hers, as for his own sake.

As soon as he was perfectly recovered from this Sic••ness, he took a j••urney from Oxford to Exeter, to satisfie and see his good Mother, be∣ing 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 Bi∣shops 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 haste 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 a Mile, and I thank God with much ease; and pre∣sently delivered 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 Exe∣ter; and here is Ten Groats more, which I charge you to deliver to your Mother, and tell her, I send her a Bishops Benediction with it, and beg the con∣tinuance 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 dyed, in devout medita∣tion and prayer; and in both so zealously, that it became a religious question, Whether his last Ej••culations, or his Soul, did first enter into Heaven?

And now Mr. Hooker became a man of sor∣row 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 spi∣rits from this dejection, by bidding him go chearfully to his Studies, and assuring him he should neither want food nor rayment (which was the utmost of his hopes) for he would become his Patron.

And so he was for about nine months, and not longer; for about that time, this following accident did befall Mr. Hooker.

Edwin Sandys (then Bishop of London, and after Archbishop of York) had also been in the dayes of Queen Mary forced, by forsaking this, to seek safety in another Nation; where for some Years Bishop Jewell and he were Compa∣nions at Bed and Board in Germany, and where in this their Exile they did often eat the bread of sorrow; and by that means they there be∣gan such a friendship, as lasted till the death of Bishop Jewell, which was in September 1571. A little before which time, the two Bishops meeting, Jewell 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 oblieged 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 not then much yonger: 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, or not much longer 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 con∣stant unwearied diligence attained unto a per∣fection in all the learned Languages; by the help of which, an excellent Tutor, and his un∣intermitted Study, he had made the subtilty of all the Arts easie and familiar to him, and usefull 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 Know∣ledge 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 Testimo∣ny in the ensuing Relation.

This for his Learning. And for his Behavi∣our, amongst other Testimonies this still re∣mains of him, That in four years, he was but twice absent from the Chappel prayers; and that his Behaviour there was such as shewed an awful reverence of that God which he then worshipped and prayed to; giving all out∣ward testimonies that his Affections were set on heavenly things. This was his Behaviour towards God; and for that to Man, it is obser∣vable that he was never known to be angry, or passionate, or extream in any of his Desires; never heard to repine or dispure with Provi∣dence, but by a quiet gentle submission and re∣signation of his will to the Wisdome of his Creator, bore the burthen of the day with pa∣tience; never heard to utter an uncomly word: and by this and a grave Behaviour, which is a Divine Charm, he begot an early Reverence unto his Person, even from those that at other times, and in other companies, took a liberty to cast off that strictness of Behaviour and Dis∣course that is required in a Collegiate Life. And when he took any liberty to be pleasant, his Wit was never blemisht with Scoffing, or the utterance of any Conceit that border'd upon, or might beget a thought of Looseness in his hearers. Thus milde, thus innocent and exemplary was his Behaviour 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 December 24. 1573, admitted to be one of the twenty Scholars of the Foundation, being ele∣cted and so admitted as born in Devon or Hantshire, out of which Countries a certain number are to be elected in Vacancies by the Founders Statutes. And now, as he was much encouraged, so now he was perfectly in o••porated into this beloved Colledg, which was then noted for an eminent Library, strict students, and remarkable ••cholars. And in∣deed it may glory, that it had Cardinal Poole, Bishop Jewel, Doctor John Reynolds, and Do∣ctor Thomas Jackson of that Foundation: The First, famous for his Learned Apology for the Church of England, and his Defence of it a∣gainst Harding. The Second, for the learned and wise Menage of a publique Dispute with John Hart (of the Romish perswasion) about the Head and Faith of the Church, and then printed by consent of both parties. And, the Third, for his most excellent Exposition of the Creed, and other Treatises: All such as have given greatest satisfaction to men of the greatest Learning. Nor was this man more Note∣worthy for his Learning, than for his strict and and pious Life, testified by his abundant love and charity to all men.

And in the year 1576. Febr. 23. Mr. Hook∣ers Grace was given him for Inceptor of Arts, Doctor Herbert Westphaling, a man of note for

Learning, being then Vice-chancellour. And the Act following he was compleated Master, which was Anno 1577. his Patron Doctor Cole being Vice-chancellour that year, and his dear friend Henry Savill of Merton Colledge being then one of the Proctors. 'Twas that Henry Savill, that was after Sir Henry Savill, Warden of Merton Colledge, and Provost of Eaton: He which founded in Oxford two famous Le∣ctures, and endowed them with liberal main∣tenance.

'Twas that Sir Henry Savil, that translated and enlightned the History of Cornelius Taci∣tus, with a most excellent Comment; and en∣riched the world by his laborious and charge∣able collecting the scattered pieces of S. Chry∣sostome, and the publication of them in one en∣tire Body in Greek; in which Language he was a most judicious Critick. 'Twas this Sir Henry Savill, that had the happiness to be a Contemporary, and familiar friend to Mr. Hoo∣ker; and let Posterity know it.

And in this year of 1577. He was admitted Fellow of the Colledge; happy also in being the Contemporary and Friend of Dr. John Rey∣nolds, of whom I have lately spoken; and of Dr. Spencer: both which were after, and suc∣cessively, made Presidents of Corpus-Christi Colledge; men of great Learning and Merit, and famous in their Generations.

Nor was Mr. Hooker more happy in his Con∣temporaries

of his Time and Colledge, than 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 Europae, as his brother George for ma∣king Posterity beholden to his Pen by a learn∣ed Relation and Comment on his dangerous and remarkable Travels; and for his harmoni∣ous Translation of the Psalms of David, the Book of Job, 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 Mr. Cambden, of 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 Edmund 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 re∣moved, and then betook himself to Tra∣vel, 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 a Privy Counsellour of note, for an unhappy undertaking, after whose Fall, he went in place of Secretary

with Sir Henry Killegrew in his Embassage in∣to 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 untill in a battel against the Re∣bels, near Carlingford, an unfortunate wound put an end both to his Life, and the great Hopes that were conceived of him: he being then but in the 36 year of his age.

Betwixt Mr. Hooker and these his two Pu∣pils, there was a sacred Friendship, a Friendship made up of Religious Principles, which increa∣sed dayly 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: and 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 Amity as 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 de∣gree of Pleasure equal to such a Friendship: yet, Obedience to Parents, and a desire to know the Affairs, Manners, Lawes, and Learning of other Nations, that they might thereby be∣come

the more serviceable unto their own, made them put off their Gowns, and leave the Col∣ledge and Mr. Hooker to his Studies, in which he was daily more assiduous still: enriching his quiet and capacious Soul with the precious Lear∣ning of the Philosophers, Cas••ists, and School∣men; and with them the foundation and rea∣son 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 Spi∣rit revealed to Mankind 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, that the Scripture was not writ to beget Disputations, and Pride, and Opposition to Government; but, Charity and Humility, Moderation, Obedience to Authority, and peace to Mankind: of which ver∣tues, no man did ever repent himself at his death. 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 airy 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 will follow.

In the Year 1579. the Chancellor of the U∣niversity was given to understand, that the pub∣lick Hebrew Lecture was not read according to the Statutes; nor could be, by reason of a di∣stemper that had seiz'd the brain of Mr. Kings∣mill, who was to read it; so that, it lay long unread, to the great detriment of those that were studious of that language: Therefore, the Chancellor writ to his Vice-chancellor, and the University, that he had heard such commenda∣tions of the excellent knowledge of Mr. Rich∣ard Hooker in that tongue, that he desired he might be procured to read it: And he did, and continued to do so, till he left Oxford.

Within three months after his undertaking this Lecture (namely in October 1579.) he was with Dr. Reynolds, and others expell'd his Col∣ledge; and this Letter transcrib'd from Dr. Rey∣nolds his own hand, may give some account of it.

To Sir Francis Knolles.

I Am sorry, Right Honourable, that I am enforced to make unto you such a suit, which, I cannot move, but I must complain of the unrighteous dea∣ing of one of our Colledge; who hath taken upon him against all Law and Reason, to expell out of our house, both me and Mr. Hooker, and three other of our Fellows, for doing that which by Oath we were bound to do. Our matter must be heard

before the Bishop of Winchester, with whom I do not doubt, but we shall find equity. Howbeit, for∣asmuch as some of our adversaries have said, that the Bishop is already forestalled, and will not give us such audience as we look for; therefore I am humbly to beseech your Honour, that you will desire the Bishop, by your Letters, to let us have Ju∣stice; though it be with rigour, so it be Justice: our Cause is so good, that I am sure we shall prevail by it. Thus much I am bold to request of your Honour for Corpus Christi Colledge sake, or rather for Christs sake; whom I beseech to bless you with daily encrease of his manifold gifts, and the blessed graces of his holy Spirit.

London, Octob. 9. 1579.

Your HONOURS in Christ to command, JOHN REYNOLDS.

This Expulsion was by Dr. John Barfoote, Chaplain to Ambrose Earl of Warwick, and then Vice-president of the Colledge: I cannot learn the pretended cause; but, that they were re∣stor'd the same Month is most certain.

I return to Mr. Hooker in his Colledge, where he continued his studies with all quietness, for the space of three years; about which time, he enter'd into Sacred Orders, and was made Dea∣con and Priest; and, not long after, was ap∣pointed to preach at St. Pauls Cross.

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 Sti∣pend paid the Preacher, there is provision made also for his Lodging and Dyet two days before, and one day after his Sermon; this house was then kept by John Churchman, sometimes a Draper of good Note in Watling-street, upon whom Poverty had at last come like an armed man, and brought him into a necessitous condi∣tion; which, though it be a punishment, is not alwayes an argument of Gods disfavour, for he was a vertuous man: I shall not yet give the like testimony of his Wife, but leave the Rea∣der 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, than against a Friend that dissua∣ded him from footing it to London, and for find∣ing 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 dayes qui∣etness, or any other means could be used to make him able to preach his Sundayes Sermon; but a warm Bed, and Rest, and Drink, proper for a Cold, given him by Mrs. Churchman, and her diligent attendance added unto it, enabled him to perform the office of the day, which was in or about the Year 1581.

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 deliver∣ed in his Sermon, which was, That in God there were two Wills, an Antecedent, and a Consequent Will; his first Will, that all Mankind should be sa∣ved; but his second Will was, that those only 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. Calvins, and then taken for granted by ma∣ny that had not a capacity to examine it, as it had been by him, and hath been since by Dr. Jackson, and Dr. Hammond, and others of great Learning, who believe that a contrary Opinion trenches upon the Honour 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 Orational Answer to Mr. Travers) by John Elmer, then Bishop of London, at this time one of his Audi∣tors, and at last one of his Advocates 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 Mrs. Churchmans curing him of his late Di∣stemper and Cold; for that was so gratefully ap∣prehended by Mr. Hooker, that he thought him∣self bound in conscience to believe all that she said; so that the good man came to be perswa∣ded by her, that he was a man of a tender consti••∣tion,

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 com∣fortable; and such a one she could and would pro∣vide for him, if he thought fit to marry. And he not considering, that the children of this world are wiser in their generation, than the children of light; but, like a true Nathanael, fearing no guile, because he meant none, did give her such a power as Eleazar was trusted with, when he was sent to choose a Wife for Isaac; for even so he trusted her to choose 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 Joan, who brought him neither Beauty nor Portion; and for her Conditions, they were too like that Wife's which is by Solomon compar'd to a dripping house; so that he had no reason to rejoyce in the Wife of his Youth, but too just cause to say with the holy Prophet, Woe is me that I am constrain∣ed to have my habitation in the tents of Kedar.

This choice of Mr. Hookers (if it were his choice) may be wondred at; but let us consi∣der that the Prophet Ezekiel sayes, There is a wheel within a wheel, a secret Sacred wheel of Providence (especially in Marriages) guided by his hand, that allows not the race to the swift, nor bread to the wise, nor good wives to good men: and he that can bring good out of evil,

(for Mortals are blind to this Reason) only knows why this blessing was denied to patient Job, to meek Moses, and to our as meek and pa∣tient Mr. Hooker. But so it was; and, let the Reader cease to wonder, for Affliction is a Di∣vine dyet, which though it be not pleasing to Mankind, 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 Colledge, from that Garden of Piety, of Pleasure, of Peace, and a sweet Conversation, into the thorny Wilder∣ness of a busie World, into those corroding cares that attend a married Priest, and a Coun∣trey Parsonage, which was Draiton Beauchamp in Buckinghamshire, not far from Alesbury, and in the Diocese of Lincoln, to which he was pre∣sented by John Cheny Esquire, then Patron of it, the 9th 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 ne∣cessities; in poverty, and no doubt in long-suffer∣ing: 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 San∣dys and George Cranmer, took a journey to see their Tutor, where they found him with a Book

in his hand (it was the Odes of Horace) he be∣ing then like humble and innocent Abel, tending his small allotment of sheep in a common field, which he told his Pupils he was forced to do then, for that his servant was gone home to Dine, and assist his Wife to do some necessary houshold 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 call'd to rock the Cradle; and the rest of their welcome was so like this, that they staid but till next morning, which was time enough to discover and pity their Tutors condition; and having in that time remembred and paraphrased on many of the in∣nocent recreations of their younger dayes, and other like diversions, given him as much present comfort as they were able, they were forced to leave him to the company of his wife Joan, and seek themselves a quieter Lodging: But at their parting from him, Mr. Cranmer said, Good Tu∣tor, I am sorry your lot is fall'n in no better ground as to your Parsonage; and, more sorry that your Wife proves not a more comfortable Companion af∣ter you have wearied your self in your restless stu∣dies. 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 labour, as indeed I do daily, to submit

mine to his Will, and possess my soul in patience, and peace.

At their return to London, Edwin Sandys ac∣quaints his father•• who was then Bishop of Lon∣don, and after Archbishop of York, with his Tu∣tors sad condition, and sollicits 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 1585, Mr. Alvie (Master of the Temple) dyed, who was a man of a strict Life, of great Learning, and of so ve∣nerable Behaviour, as to gain so high a degree of love and reverence from all men, that he was gene∣rally known by the name of Father Alvie. At the Temple-Reading, next after the death of this Father Alvie, he the said Archbishop of York being then at Dinner with the Judges, the Reader, and Benchers of that Society, met with a Condolement for the death of Father Alvie, 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 wish't for a like pattern of Virtue and Learning to succeed him. And here came in a fair occasion for the Bishop to commend Mr. Hooker to Father Alvies place, which he did with so effectual an earnestness, and that seconded with so many other Testimo∣nies of his worth, that Mr. Hooker was sent for from Draiton Beauchamp to London, and there

the Mastership of the Temple proposed unto him by the Bishop, as a greater freedom from his Countrey cares, and the advantage of a better Society, and a more liberal Pension than his Countrey 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 Countrey living, where he might see Gods blessings spring out of the Earth, and 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 privacy and quietness. But, notwithstanding this aversness, he was at last perswaded to accept of the Bishops proposal, and was by* 2.1 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. Hoo∣ker had his admission into this place, a place which he accepted, rather than desired; and yet here he promised himself a virtuous quiet∣ness,

that blessed Tranquillity which he alwayes prayed and labour'd for; that so he might in peace bring forth the fruits of peace, and glori∣fie God by uninterrupted prayers and praises: for this he alwayes 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 pre∣tended Titles to the Crown, the frequent Treasons, the Doubts of her Successor, the late Civil War, and the sharp Persecution that raged to the effusion of so much blood in the Reign of Queen Mary, were fresh in the memory of all men; and, be∣got fears in the most pious and wisest of this Nation, lest the like dayes should return again to them, or their present posterity. And the ap∣prehension of these dangers, begot a hearty 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, be∣got Self-ends, and these begot Animosities, En∣vy, Opposition, and Unthankfulness for those ve∣ry 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 be∣ginning 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 Rome, became at last so like the grave, as never to be satisfied; but were still thirsting for more and more, neglecting to pay that Obedience, and perform those Vows which they made in their dayes of adversities and fear: so that in short time, there appeared three several Interests, each of them fearless and restless in the prosecu∣tion of their designs; they may for distinction be called, The active Romanists, The restless Non-conformists (of which there were many sorts) and, The passive peaceable Protestant. The Counsels of the first considered, and re∣solved on in Rome: the second in Scotland, in Geneva, and in divers selected, secret, dangerous Conventicles, both there, and within the bosom of our own Nation: the third pleaded and de∣fended their Cause by establisht Laws, both Ec∣clesiastical and Civil; and if they were active, it was to prevent the other two from destroying what was by those known Laws happily esta∣blisht to them and their Posterity.

I shall forbear to mention the very many and dangerous Plots of the Romanists against the Church and State, because what is principally in∣tended in this digression, is an account of the

Opinions and Activity of the Non-conformists; against whose judgement and practice, Mr. Hoo∣ker became at last, but most unwillingly, to be ingaged in a Book-war; a War, which he main∣tained not as against an Enemy, but with the spirit of meekness and reason.

In which number of Non-conformists, though some might be sincere, well-meaning men, whose indiscreet Zeal might be so like Charity, as there∣by to cover a multitude of their Errours; yet, of this party, there were many that were pos∣sest with a high degree of spiritual wickedness, I mean, with an innate restless pride, and malice. I do not mean the visible carnal sins of Gluttony, and Drunkenness, and the like (from which good Lord deliver us) but, sins of a higher na∣ture, because they are more unlike God, who is the God of love and mercy, and order, and peace; and more like the Devil, who is not a Glutton, nor can be drunk, and yet is a Devil; but I mean those spiritual wickednesses of malice and re∣venge, and an opposition to Government. Men that joyed to be the Authors of misery, which is properly his work that is the enemy and distur∣ber of Mankind; and, greater sins than Gluttony or Drunkenness, though some will not believe it. And of this party, there were also many, whom prejudice and a furious Zeal had so blinded, as to make them neither to hear reason, nor adhere to the wayes of peace. Men, that were the dregs of Mankind, whom Pride and Self-conceit, had

made to overvalue their own pitiful, crooked wisdom so much, as not to be asham'd to hold foolish and unmannerly Disputes against those men whom they ought to reverence; and, those Laws which they ought to obey. Men, that la∣bour'd and joyed to find out the faults, and to speak evil of Government; and then, to be the Authors of Confusion. Men, whom Compa∣ny, and Conversation, and Custom, had at last so blinded, and made so insensible that these were sins; that, like those that perisht in the gain∣saying of Core, so these dyed without repenting of these spiritual wickednesses: of which the practises of Copinger, and Hacket in their lives; and the death of them and their adherents, are God knows too sad examples; and, ought to be cautions to those men that are inclin'd to the like spiritual wickednesses.

And in these Times which tended thus to Confusion, there were also many others that pretended a tenderness of Conscience, refusing to take an Oath before a lawful Magistrate; and yet these men, in their secret Conventicles, did covenant and swear to each other, to be assidu∣ous and faithful in using their best endeavours to set up the Presbyterian Doctrine and Discipline; and, both in such a manner as they themselves had not yet agreed on. To which end, there were many that wandred up and down, and were active in sowing Discontents and Sedition, by venemous and secret murmurings, and a disper∣sion

of scurrilous Pamphlets and Libels against the Church and State, but especially against the Bishops; by which means, together with indis∣creet Sermons, the common people became so phanatick, as to believe the Bishops to be Anti∣christ, and the only obstructers of Gods Disci∣pline; and then given over to such a desperate delusion, as to find out a Text in the Revelation of St. John, that Antichrist was to be overcome by the Sword. So that those very men, that be∣gan with tender and meek Petitions, proceeded to Admonitions, then to Satyrical Remonstrances; and at last, having 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, then the Queen and Par∣liament; to all which they were secretly encou∣raged by the Earl of Leicester, then in great fa∣vour with Her Majesty, and the reputed Che∣risher and Patron general of these pretenders to Tenderness of Conscience; his design being, 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 him∣self: which avaritious desire had so blinded his reason, that his ambitious and greedy hopes had almost put him into a present possession of Lam∣beth-house.

And to these undertakings, the Non-confor∣mists of this Nation were much encouraged and heightned by a Correspondence and Confedera∣cy

with that Brotherhood in Scotland; so that here they became so bold, that* 2.2 one told the Queen openly in a Sermon, She was like an unta∣med Heyfer, that would not be ruled by Gods people, but obstructed his Discipline. And in Scotland they were more confident, for there* 2.3 they declared Her an Atheist, and grew to such an height, as not to be accountable for any thing spoken against Her, nor for Treason against their own King, if spoken in the Pulpit; shewing at last such a disobedience to Him, that His Mother being in England, and then in distress, and in prison, and in danger of death, the Church de∣nied the King their prayers for her: and at an∣other time, when He had appointed a day of Feasting; the Church declared for a general Fast, in opposition to His Authority.

To this height they were grown in both Na∣tions, and by these means there was distill'd into the minds of the common people such other venemous and turbulent principles, as were in∣consistent with the safety of the Church and State: and these vented so daringly, that, be∣side the loss of life and limbs, they were forced to use such other severities as will not admit of an excuse, if it had not been to prevent Confu∣sion, and the perillous consequences of it; which, without such prevention, would have been Ruine and Misery to this numerous Na∣tion.

These Errours and Animosities were so re∣markable, that they begot wonder in an ingeni∣ous Italian, who being about this time come newly into this Nation, writ scoffingly to a friend in his own Countrey, to this purpose, That the Common people of England were wiser than the wisest of his wiser 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; and then, what were fit to be obeyed or abolisht. That they were more able (or at least thought so) to raise and determine perplext Cases of Conscience, than the wisest of 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 concluded his Letter with this observation, That those very men that were most busie in Oppo∣sitions, and Disputations, and Controversies, of finding out the faults of their Governors, had usu∣ally the least of Humility and Mortification, or of the power of Godliness.

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 lust of delusion, and so highly opposed the blessed motions of his Spirit, and

the inward light of their own Consciences, that they had thereby sinned themselves into a be∣lief which they would, but could not believe; into a belief which is repugnant even to humane Natu••e (for the Heathens believe that there are many gods) but these had sin'd themselves into a belief that there was no God, so finding nothing in themselves but what was worse than nothing, began to wish what they were not able to hope for, that they should be like the beasts that perish: And wicked company, which is the Atheists Sanctuary, were so bold as to say so, though the worst of Mankind when he is left alone at midnight, may wish, but cannot then think it a belief that there is no God. 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 neglected, and her Peace torn to pieces by several Schisms, and such Heresies as do usually attend that sin (for Heresies do usually out-live their first Authors) when the Common people seemed ambitious of doing those very things that were attended with most dangers, that thereby they might be punish'd, and then applauded and pitied; when they cal∣led the Spirit of opposition a Tender Consci∣ouce, and complained of persecution, because they wanted power to persecute others; when

the giddy multitude raged, and became restless to find out misery for themselves and others; and the Rabble would herd themselves toge∣ther, and endeavour to govern and act in spight of Authority. In this extremity of fear, and danger of the Church and State, when to sup∣press the growing evils of both, they needed a man of prudence and piety, and of an high and fearless fortitude, they were blest in all by John Whitgift his being made Archbishop of Canter∣bury; of whom Sir Henry Wotton (that knew him well, for he was his Pupil) gives this true Character: That he was a man of Reverend and Sacred memory; and, of the primitive temper; such a temper, as when the Church by lowliness of Spirit did flourish in highest examples of Vir∣tue.

And though I dare not undertake to add to this excellent and true character of Sir Henry Wotton, yet I shall neither do right to this Dis∣course, 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.

John Whitgift was born in the County of Lincoln, of a Family that was ancient, and noted to be both 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 Pre••end of Ely, and then Dean of Lincoln; and having for ma∣ny years past look'•• upon him with much reve∣rence and favour, gave him a fair testimony of both, by giving him the Bishoprick of Wor∣cester, and (which was not a usual favour) for∣giving him his First-fruits; then by constituting him Vice-president of the principality of Wales. And having experimented his Wisdom, his Ju∣stice, and Moderation in the menage of Her af∣fairs, in both these places; She, in the 26th of Her Reign, made him Archbishop of Canterbu∣ry, and not long after of Her Privy Council, and trusted him to manage all Her Ecclesiasti∣cal Affairs and Preferments. In all which Re∣moves, he was like the Ark, which left a bles∣sing upon the place where it rested; and in all his Imployments was like Jchoida, that did good unto Israel.

These were the steps of this Bishops ascen∣sion to this place of dignity and cares; in which place (to speak Mr. Cambdens very words in •• is Annals) he devoutly consecrated both his whole life to God, and his painful labours to the ••••od 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 remisness of Bishop Grindall, his immediate Predecessor, the activity of the Non-consormists, and their chief 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 measure of the Queens favour, 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 there∣fore 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 favour with Her, as by his pious use of it, hath got both of them a great degree of Fame in this World, and of Glory in that into which they are now entred.

His merits to the Queen, and Her favours to him were such, that She called him Her little black Husband, and called his Servants Her Ser∣vants: and She saw so visible and blessed a sin∣cerity shine in all his cares and endeavours 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 lit∣tle black Husband: and would often say, She pitied him because She trusted him, and had eased Her self, by laying the burthen of all Her Clergy∣cares upon his shoulders, which 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 digression 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 under∣stand 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 re∣calling a power which was vested in others to Sell or Lease them, by lodging and trusting the future care and protection of them only 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 Bishop having by his Interest with Her Majesty, put a stop to the Earls sacrilegious designs, they two fell to a open opposition before Her; after which they both quitted the Room, not friends in appearance; 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 reve∣rence, 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 Ru∣ines, 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 of Sacriledge: And, though You and my self were born in an Age of Frailties, when the primitive piety and care of the Churches Lands and Immu∣nities are much decayed; yet (Madam) let me beg that you would first consider that there are such sins as Prophaneness and Sacriledge; and, that if there were not, they could not have names in Ho∣ly Writ, and particularly in the New Testament. And I beseech You to consider, that though our Sa∣viour said. He judged no man; and to testifie it, would not judge nor divide the inheritance betwixt the two Brethren; nor would judge the Woman ta∣ken in Adultery: yet, in this point of the Churches Rights he was so zealous, that he made himself both the Accuser, and the Judge, and the Executioner too, to punish these sins; witnessed, in that he him∣self 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 St. Paul that said to those Christians of

his time that were offended with Idolatry, yet com∣mitted Sacriledge; Thou that abhorrest Idols, dost thou commit Sacriledge? Supposing (I think) Sacriledge the greater sin. This may occasion Your Majesty to consider that there is such a sin as Sacri∣ledg; and to incline You to prevent the Curse that will follow it, I beseech You also to consider, that Constantine the first Christian Emperour, and Helena his Mother; that King Edgar, and Ed∣ward 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 Sacrifice to God: And, with these Immunities and Lands they have entail'd 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 pre∣servation, the better to understand the danger of it, I beseech You forget not, that, besides these Curses, the Churches Land and Power have been also en∣deavoured to be preserved, as far as Humane Rea∣son, 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 consult Magna Charta, shall find, that as all Your Predecessors were at their Co∣ronation so You also were sworn before all the Nobi∣lity and Bishops then present, and in the presence

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 up∣on those that break Magna Charta: A Curse like the Leprosie, that was intail'd on the Jews; for, as that, so these Curses have and will cleave to the very stones of those buildings that have been con∣secrated to God; and, the fathers sin of Sacri∣ledge, will prove to be intail'd on his Son and Fa∣mily. 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 Clergy-men, prevail with You to punish Posterity, for the Errors of this present Age; let particular men suffer for their particular Errors, but let God and his Church have their right: And though I pretend not to Prophesie, yet I beg Posterity to take notice of what is already become visible in many Families, That Church-land added to an anci∣ent Inheritance, hath proved like a Moth fret∣ting 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, notwith∣standing all his diligence to preserve them.

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 as King Saul after he was forsaken of God, fell from one sin to another; so he, till at last he fell in∣to greater sins than I am willing to mention. Ma∣dam Religion is the Foundation and Cement of humane Societies: and when they that serve at Gods Altar, shall be exposed to Poverty, then, Re∣ligion it self will be exposed to scorn, and become contemptible, as You may already observe in too many poor Vicaridges in this Nation. And there∣fore, as You are by a late Act or Acts of Parlia∣ment entrusted with a great power to preserve or waste the Churches Lands; yet, dispose of them for Jesus sake, as the Dono••s intended; let nei∣ther Falshood nor Flattery beguile You to do other∣wise: but put a stop to Gods and the Levites por∣tion (I beseech You) and to the approaching Ru∣ines of his Church, as You expect comfort at the great day; for, Kings must be judged; Pardon this affectionate plainness, my most dear Sove∣raign, and let me beg still to be continued in Your favour, and the Lord still continue You in his.

The Queens patient hearing this affectio∣nate Spe••••, 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 chiefest of his Cares, and that she also thought so. And of this there were such daily testi∣monies given, as begot betwixt them so mu∣tual a joy and confidence, that they seemed born to believe and do good to each other; she not doubting his Piety to be more than all his Opposers, which were many; nor his Prudence equal to the chiefest of her Council, who were then as remarkable for active Wisdome, as those dangerous Times did require, or this Na∣tion did ever enjoy. And in this condition he continued twenty years; in which time he saw some Flowings, but many more Ebbings of her Favour towards all men that opposed him, especially the Earl of Leicester: so that God seemed still to keep him in her Favour, that he might preserve the remaining Church Lands and Immunities from Sacrilegious Alienations. And this Good man deserved all the Honour 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 many; he lived to be

the Chief Comfort of her Life in her Decli∣ning 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 James (her peaceful Successour) was Heir to the Crown.

Let me beg of my Reader to 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, because I would hasten, I will mention but one part of the Bishops Chari∣ty and Humility, but this of both: He built a large Almes-house near to his own Palace at Croyden in Surry, and endowed it with Main∣tenance 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 lowlines to dine with him at his Palace in Lambeth, (which was very often) he would usually the next day shew the like lowliness 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 Embassadour 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 Evidences of Christian Learning that a Bishop could leave to Posterity. This good Bishop lived to see King James settled in Peace, and then fell sick at his Palace in Lambeth; of which when the King had notice, he went to visit him, and found him in his Bed in a declining conditi∣on, and very weak; and after some short dis∣course betwixt them, the King, at his depar∣ture assured him, He had a great Affection for him, and a very high value for his Prudence and Vertues, and would indeavour to beg his life of God. To which the good Bishop replied, Pro Ecclesia Dei, Pro Ecclesia 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 John Whitgift was made Archbishop in the year 1583. In which busie place, he con∣tinued twenty years and some moneths; and in which time, you may believe, he had many Try∣als

of his Courage and Patience; but his Motto was, Vincit, qui patitur.

And he made it good. Many of his many Trials were occasioned by the then powerful Earl of Leicester, who did still (but secretly) raise and cherish a Faction of Non-confor∣mists to oppose him; especially one Thomas Cartwright, a man of noted Learning, some∣time Contemporary with the Bishop in Cam∣bridge, and of the same Colledge, of which the Bishop had been Master; in which place there began some Emulations (the particu∣lars I forbear) and at last open and high Op∣positions 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 1588) Mr. Cartwright appeared a chief Cherisher of a Party that were for the Geneva Church-government; and to effect it, he ran himself into many dangers both of Liberty and Life; appearing at the last to ju∣stifie himself and his Party in many Remon∣strances, which he caused to be printed, and to which the Bishop made a first Answer, and Cartwright replyed upon him; and then the Bishop having rejoyned to his first 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 Favours, and reti∣red 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 promises not to meddle with Controversies, but incline his Hearers to Piety and Moderation; and this Promise he kept du∣ring his Life, which ended 1602, the Bishop surviving him but some few moneths: each, ending his daies in perfect Charity with the other.

And now after this long Digression made for the Information of my Reader concerning what follows, I bring him back to venerable Mr. Hooker, where we left him in the Temple, and where we shall find him as deeply engaged in a Controversie with Walter Trevers, 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 follow∣ing 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 Generati∣on of restless men, that by Company and Cla∣mours became possest of a Faith which they ought to have kept to themselves, but could not; men that were become positive in assert∣ing,

That a Papest cannot be saved: insomuch that about this time, at the Execution of the Queen of Scots, the Bishop that preached her Funeral Sermon (which was Doctor 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 one Martin Mar-prelate, but other venemous Books daily printed and dispersed; Books that were so absurd and scurrilous, that the graver Divines disdained them an An∣swer. And yet these were grown into high esteem with the Common 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 blind maliti∣ous sensless Pamphlets, and Sermons as sensless as they; Nash his Answer being like his Books, which bore these Titles, An Almond for a Parrot. 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 Pam∣phlets, than a much wiser man had been able.

And now the Reader is to take notice, That at the Death of Father Alvie, who was Master of the Temple, this Walter Travers was Lectu∣rer

there for the Evening Sermons, which he preach'd with great approbation, especially of the younger Gentlemen of that Society; and for the most part approved by Mr. Hooker him∣self, in the midst of their oppositions. For he continued Lecturer a part of his time, Mr. Tra∣vers being indeed a man of a Competent Learning, of a winning Behaviour, and of a blameless Life. But he had taken Orders by the Presbytery in Antwerp, (and with them some opinions, that could never be eradicated) and if in any thing he was transported, it was in an extreme desire to set up that Government in this Nation: For the promoting of which, he had a correspondence with Theodore Beza at Ge∣neva, and others in Scotland; and w••s one of the chiefest 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 endeavours to be Master of it, and his being disappointed by Mr. Hookers admittance, proved some occasion of oppositi∣on betwixt them, in their Sermons. Many of which were concerning the Doctrine, and Ceremonies of this Church: Insomuch that, as Saint Paul withstood Saint Peter to his face, So did they, for as one hath pleasantly exprest it, The Forenoon Sermon upake Canterbury, and the Afternoons, Geneva.

In these Sermons there was little of bitter∣ness,

but each party brought all the Reasons he was able to prove his Adversaries Opinion erroneous. And thus it continued a long time, till the Oppositions became so visible, 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∣peal'd and Petition'd Her Majesties Privy Council to have it recalled: and where he met with many assisting Friends; but they were not able to prevail with or against the Arch-bishop, 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 with∣stood all Sollicitations. But the denying this Petition of Mr. Travers was unpleasant to di∣vers of his Party; and, the Reasonableness of it became at last to be so magnified by them and many others of that party, as never to be answered; so that intending the Bishops and Mr. Hookers disgrace, they procured it to be privately printed, and scattered abroad: and then Mr. Hooker was forced to appear publickly, which he did, and Dedicated it to the Arch∣bishop; and it proved so full an Answer, an answer that had 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 Learning 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 Reader 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 he declared, That the assurance of what we believe by the Word of God, is not to us so certain as that which we per∣ceive by sense. And Mr. Hooker confesseth he said so; and endeavours to justifie it by the Reasons following.

First, I taught, That the things which God promises in his Word are surer than 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 su∣rer of the Proof than of the things Proved; other∣wise it is no Proof. For Example: How is it that many men looking on the Moon at the same time; 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 Perswasion? For how falleth it out, that men being assured of any thing by Sense, can

be no surer of it than they are; when as the strong∣est in Faith that liveth upon the Earth, hath al∣wayes need to labour, strive and pray, that his Assurance concerning Heavenly and Spiritu∣al things may grow, increase, and be aug∣mented?

The Sermon that gave him the cause of this his Justification makes the Case more plain, by declaring that there is besides this Certainty of Evidence, a Certainty of Adherence: in which having most excellently demonstrated what the Certainty of Adherence is, he makes this com∣fortable use of it, Comfortable (he sayes) 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 secretly in them, and effectually too, though they want the in∣ward Testimony of it.

Tell this to a man that hath a mind too much dejected by a sad sense of his sin; to one that by a too severe judging of himself, con∣cludes that he wants Faith, because he wants the comfortable Assurance of it; and his An∣swer will be, Do not perswade 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 favour 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 other∣wayes? 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 ••••••er∣nal powers will never be able to dissolve. This is an abridgement 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 many of our fore-fathers living in Popish Super∣stition, for as much as they Sinned ignorantly: and Mr. Hooker in his answer professeth it to be his Judgment, and declares his Reasons for this Charitable opinion to be as followeth.

But first he states the question about Justi∣fication 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 happi∣ness; and having discovered the mistaken, he proceeds to direct to that True way, by which and no other, everlasting life and blessedness is attainable; and, these two wayes he demon∣strates thus: (they be his own words that fol∣low)

That, the way of Nature, This, the way of Grace; the end of that way, Salvation me∣rited, 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, Justification; their Justification, 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 vocation; their Vocation, the Election of God, taking them out of the number of lost Children; their Election a Mediator in whom to be elected; this mediation inexplicable mer∣cy; this mercy, supposing their misery for whom he vouchsafed to dye, and make himself a Me∣diator.

And he also declareth, There is no meritori∣ous cause for our Justification but Christ, no effe∣ctual but his Mercy; and sayes also, We deny the Grace of our Lord Jesus Christ, we abuse, disa∣nul, 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 be∣lief (he declareth) is to destroy the very es∣sence of our Justification, and he makes all opinions that border upon this, to be very dangerous. Yet nevertheless, (and for this he was accused)

Considering how many vertuous and just men, how many Saints and Martyrs 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 themselves; because by this or the like erroneous opinions which do by consequence overthrow the merits of Christ, shall man be so bold as to write on their Graves, such men are demned, there is for them no Salvation? St. Austin saies, errare pos∣sum, Haereticus esse nolo. And except we put a difference betwixt them that err Ignorant∣ly, 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 errour, this one opinion of merit excepted, which he thinketh God will require at his hands, and because he wanteth, trembleth, and is discouraged, and

yet can say, Lord cleanse me from all my se∣cret sins, shall I think because of this or a like errour such men touch not so much as the Hem of Christs Garment; if they do, where∣fore 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 err 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 a••d not with a cap∣tious 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 foundation, exclu∣deth 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; although they have in some measure all the Vertues and Graces of the Spirit? although they have all other tokens of Gods Children in them; al∣though they be far from having any proud o∣pinion that they shall be saved by the wor∣thiness of their deeds; although the onely thing that troubleth and molesteth them be a little too much dejection, somewhat too great a fear arising from an erroneous con∣ceit, that God will require a worthiness in them, which they are grieved to finde want∣ing in themselves? although they be not ob∣stinate

in this opinion? although they be wil∣ling and would be glad to forsake it, if any one reason were brought sufficient to disprove it? although the onely cause why they do not forsake it ere they dye, 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 know∣ledge in such as should be able, and are not to remove it;

Let me dye (sayes Mr. Hook∣er) if it be ever proved, that simply an Errour doth exclude a Pope or Cardinal in such a case ut∣terly from hope of life. Surely I must confess, that if it be an Errour to think that God may be mercifull 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 exce∣ptions were also made against him, as, That he prayed before and not after his Sermons; that in his Prayers he named Bishops; that he kneeled both when he prayed and when he received the Sacra∣ment, and (sayes 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 manage of so great a controversie, a shar∣per reproof than 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 excep∣tions, to which his answer was, Your next ar∣gument 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 occa∣sion, to testifie the Dove-like temper of this meek, this matchless man; and doubtless if 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 Obedi∣ence and Truth had kissed each other; then Peace and Piety had flourished in our Nation, and this Church and state had been blest like Jerusalem that is at unity with it self; But this 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 may be 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 prin∣ted with his Books; of his Answer to Mr. Travers, his Supplication, and of his most learned and useful discourse of Justification of

Faith and Works; and by their Transcription they fell into the hands of others, and have been thereby preserved from being lost, as too many of his other matchless writings were, and from these I have gathered many observations in this Discourse of his Life.

After the publication of his Answer to the Petiton of Mr. Travers, Mr. Hooker grew dayly into greater repute with the most learned and wise of the Nation; but it had a contrary ef∣fect in very many of the Temple that were zealous for Mr. Travers and for his Church Discipline: insomuch that though Mr. Tra∣vers 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 chief Ben∣chers gave him much Reverence and Incou∣ragement, yet he there met with many neglects and oppositions by those of Master Travers Judgment; in so much that it turned to his extreme grief and that he might unbeguile and win them, he designed to write a deliberate sober Treatise of the Churches power to make Canons 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 Ar∣guments as should force an assent from all men, if Reason, delivered in sweet Lan∣guage

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 parti∣cularly by that of St. Paul to his dear Brother and fellow Labourer Philemon, than which none ever was more like this Epistle of Mr. Hookers; so that his dear friend and Compani∣on in his Studies Doctor Spenser might after his death justly say, What admirable height of Learning and depth of Judgment dwelt in the lowly mind of this truly humble man, great in all wise mens eyes except his own; with what gravity and Majesty of speech his Tongue and Pen uttered Heavenly Mysteries; whose eyes in the Humility of his Heart were alwayes 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 fi∣nish what he had there designed; and therefore solicited the Arch-Bishop 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 Country Parsonage: 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: My Lord, My particular contests with Mr. Travers here, have proved the more unpleasant to me, because I believe him a good man, and that belief hath occasioned me to examine mine own Conscience concerning his opi∣nions, and to satisfie that, I have consulted the Scripture, and other laws both humane and di∣vine, whether the Conscience of him and others of his judgment ought to be so farr complyed with as to alter our frame of Church Government, our manner of Gods worship, our praising and praying to him, and our established Ceremonies as often as their tender Consciences shall require us, and in this examination, I have not onely satisfyed my self, but have begun a treatise, in which I intend the Justification of our Laws of Church-Govern∣ment, and I shall never be able to finish it, but where I may Study, and pray for Gods blessing upon my indeavours, and keep my self in Peace and Pri∣vacy, and behold Gods blessing spring out of my Mother Earth, and eat my own bread without op∣positions; and therefore if your Grace can Judge me worthy such a favonr, let me beg it, that I may perfect what I have begun.

About this time the Parsonage or Rectory of Boscum, in the Diocess of Sarum, and six miles from that City, became void. The Bi∣shop

of Sarum is Patron of it, but in the vacan∣cy of that See (which was three years betwixt the Translation of Bishop Peirce to the See of York, and Bishop Caldwells admission into it) the disposal of that and all Benefices belong∣ing to that See, during this said vacancy, came to be disposed of by the Archbishop of Canter∣bury, and he presented Richard Hooker to it, in the year 1591. And Richard Hooker was also in the said year Instituted, July 17. to be a mi∣nor Prebend of Salisbury, the Corps to it being Nether-Havin, about ten miles from that Ci∣ty, which Prebend was of no great value, but intended chiefly to make him capable of a bet∣ter preferment in that Church. In this Boscum he continued till he had finished four of his eight proposed Books of the Laws of Ecclesia∣stical Polity, and these were entered into the register Book in Stationers Hall, the 9. of March 1592. but not published till the year 1594. and then with the before-mentioned large and affectionate Preface, which he directs to them that seek (as they term it) the Refor∣mation of the laws and orders Ecclesiastical in the Church of England; of which Books I shall yet say nothing more, but that he con∣tinued his laborious diligence to finish the re∣maining four during his life (of all which more properly hereafter) but at Boscum he finisht and publisht but onely the first four; being then in the 39th year of his Age.

He left Boscum in the year 1595. by a sur∣render of it into the hands of Bishop Caldwell, and he presented Benjamin Russel, who was In∣stituted into it the 23. of June in the same year.

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

And now having brought our Richard Hook∣er, from his Birth place to this where he found a Grave, I shall onely 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 print∣ed 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 them∣selves, 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 Introdu∣ction unto the Books that are to follow con∣cerning particulars, in the mean time the Rea∣der is requested to mend the Printers errours, 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 then he chose none) the Archbishop. These Books were read with an admiration of their excellency in This, and their just fame spread it self into fo∣raign Nations. And I have been told more than forty years past, that either Cardinal Al∣len, or learned Doctor Stapleton (both English men, and in Italy about the time when Hookers four Books were first printed: meeting with this general fame of them, were desirous to read an Authour 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, boasted 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 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 demonstra∣tion 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 Sta∣pleton 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 un∣derstanding: this man indeed deserves the name of an Authour; 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.

Nor was this high, the onely testimony and commendations given to his Books; for at the first coming of king James into this Kingdom, he inquired of the Archbishop Whitgift 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 discoursing with that man, from whose Books I have received such satisfaction: In∣deed, my Lord, I have received more satisfaction in reading a leaf, or paragragh in Mr. Hooker, though it were but about the fashion of Churches, or

Church musick, or the like, but especially of the Sacraments, than I have had in the reading parti∣cular 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 lan∣guage, but a grave, comprehensive, clear mani∣festation of Reason, and that back't with the Au∣thority of the Scripture, the Fathers and School∣men 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.Hookerwith reverence, so he also did never mention him but with the Epithite of Learned, or Judicious, or Reverend, or Venerable Mr. Hooker.

Nor did his Son, our late King Charles the First, ever mention him but with the same reve∣rence, enjoining his Son, our now gracious King, to be studious in Mr.Hookers Books. And our learned Antiquary Mr.Cambden* 2.4 mentioning the death, the modesty, and other vertues of Mr.Hooker, and magnifying his Books, wish't, That for the honour of this, and benefit of other Nations, they were turn'd into the Universal Lan∣guage.

Which work, though undertaken by ma∣ny, 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 hap∣py Pen of Dr.Earl, late Lord Bishop of Sa∣lisbury, 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 dyed, none have liv'd whom God hath blest with more innocent Wisdom, more sanctified Learning, or a mo••e pious•• pea∣ceable, primitive temper: so that this excellent person seems to be only like himself, and our ve∣erbale Rich. Hooker; and only fit to make the learned of all Nations happy, in knowing what hath been too long confin'd to the language of our little Island.

There might be many more and just occasi∣ons taken to speak of his Books, which none ever did, or can commend too much, but I de∣cline them, and hasten to an account of his Christian behaviour and death at Borne, in which place he continued his customary Rules of Mor∣tification and Self-denial; was much in Fast∣ing, frequent in Meditation and Prayers, enjoying those blessed returns, which only men of strict lives feel and know, and of which men of loose and godless lives, cannot be made sensible, for spiritual things are spiritually discern'd.

At his entrance into this place, his friendship was much sought for by Dr.Hadrian Saravia, then or about that time made one of the Pre∣bends of Canterbury, a German by Birth, and sometimes a Pastor both in Flanders and Hol∣land, where he had studied and well considered the controverted points concerning Episcopacy and Sacriledge; and, in England had a just oc∣casion to declare his judgment concerning both, unto his Brethren Ministers of the Low Coun∣treys, which was excepted against by Theodor Beza, and others; against whose exceptions, he rejoyned, and thereby became the happy Au∣thor of many learned Tracts, writ in Latin, es∣pecially of three; one, of the Degrees of Mi∣nisters, and of the Bishops superiority above the Presbytery; a second against Sacriledge; and, a third of Christian Obedience to Princes; the last being occasioned by Gretzerus the Jesuite. And it is observable, that when in a time of Church∣tumults, Beza gave his reasons to the Chancel∣lor of Scotland for the abrogation of Episcopa∣cy in that Nation, partly by Letters, and more fully in a Treatise of a threefold Episcopacy (which he calls Divine, Humane, and Satanical) this Dr.Saravia had by the help of Bishop Whitgift made such an early discovery of their intentions, that he had almost as soon answered that Treatise as it became publick; and there∣in 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 con∣cern me to say more, than that they were most of them dedicated to his and the Church of Englands watchful Patron John Whitgift the Archbishop, and printed about the time in which Mr.Hooker also appeared first to the World in the publication of his first four Books of Eccle∣siastical Polity.

This friendship being sought for by this learn∣ed 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.Cart∣wright, and others of their judgement, in a Con∣troversie too like Dr.Saravia's; so that in this year of 1595, and in this place of Borne, these two excellent persons began a holy friendship, increasing daily to so high and mutual affections, that their two wills seemed to be but one and the same, and their designs both for the glory of God, and peace of the Church, still assisting and improving each others vertues, and the desired comforts of a peaceable piety which I have wil∣lingly mentioned, because it gives a foundation to some things that follow.

This Parsonage of Borne is from Canterbury three miles, and near to the common Road that leads from that City to Dover, in which Parso∣nage Mr.Hooker had not been Twelve months, 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 learning were so much admired; and alas, as our Saviour said of St.John Baptist, What went they out to see, a man cloathed in pur∣ple and fine linnen? no indeed, but an obscure, harmless man, a man in poor Cloaths, his Loyns usually girt in a course Gown, or Canonical Coat; of a mean stature, and stooping, and yet more low∣ly in the thoughts of his Soul; his Body worn out, not with Age, but Study, and Holy Mortifications; his Face full of Heat-pimples, begot by his unacti∣vity and sedentary life. And to this true cha∣racter of his person, let me add this of his dis∣position and behaviour; God and Nature blest with so blessed a bashfulness, that as in his youn∣ger dayes his Pupils might easily look him out of countenance; so neither then, nor in his age, did he ever willingly look any man in the face; and was of so mild and humble a nature, that his poor Parish Clerk and he did never talk but with both their Hats on, or both off at the same time: And to this may be added, that though he was not purblind, yet he was short or weak-sighted; and where he fixt his eyes at the beginning of his Sermon, there they continued till it was en∣ded; and the Reader has a liberty to believe that his modesty and dim-sight, were some of the reasons why he trusted Mrs.Churchman to choose his Wife.

This Parish-Clerk lived till the third or fourth year of the late Long Parliament, be∣twixt 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 Clerk had many rewards for shewing Mr. Hookers Grave-place, and his said Monument, and did alwayes hear Mr.Hooker mentioned with commendations and reverence, to all which he added his own knowledge and observations of his humility and holiness; and in all which Dis∣courses, the poor man was still more confirm'd in his opinion of Mr.Hookers vertues and learn∣ing; but it so fell out, that about the said third or fourth year of the Long Parliament, the then present Parson of Borne was Sequestred (you may guess why) and a Genevian Minister put into his good Living; this, and other like Se∣questrations, made the Clerk express 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 Se∣questred him too.

It was not long, before this intruding Mini∣ster had made a Party in and about the ••aid Pa∣rish, that were desirous to receive the Sacrament as in Geneva; to which end, the day was ap∣pointed for a select Company, and Forms and Stools set about the Altar or Communion-Ta∣ble, for them to sit and eat, and drink; but

when they went about this work, there was a want of some Joint-stools, which the Minister sent the Clerk to fetch, and then to fetch Cu∣shions; when the Clerk saw them begin to sit down, he began to wonder, but the Minister bad him cease wondering, and lock the Church-door; to whom he replied, Pray take you the Keyes, and lock me out, I will never come more in∣to 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 dayes: And the report says, the old man went present∣ly home, and dyed; I do not say dyed immediate∣ly, but within a few dayes after.

But let us leave this grateful Clerk in his qui∣et Grave, and return to Mr. Hooker himself, con∣tinuing our observations of his Christian beha∣viour in this place, where he gave a holy Vale∣diction to all the pleasures and allurements of Earth, possessing his Soul in a vertuous quiet∣ness, which he maintained by constant Study, Prayers, and Meditations; his use was to preach once every Sunday, and he or his Curate to Ca∣techise a••ter the second Lesson in the Evening Prayer; his Sermons were neither long nor ear∣nest, but uttered with a grave zeal, and an hum∣ble voice; his eyes alwayes fixt on one place to prevent his imagination from wandring, inso∣much, that he seem'd to study as he spake; the design of his Sermons (as indeed of all his Discourses) was to shew Reasons for what he

spake; and with these Reasons, such a kind of Rhetorick, as did rather convince and perswade, than frighten men into piety; studying not so much for matter (which he never wanted) as for apt illustrations to inform and teach his un∣learned Hearers by familiar Examples, and then make them better by convincing Applications; never labouring by hard words, and then by needless distinctions and sub-distinctions, to a∣muse his Hearers, and get glory to himself; but glory only 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 Em∣ber-week, to give notice of it to his Parishioners, perswading them both to fast, and then to dou∣ble their devotions for a learned and pious Cler∣gy, but especially 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 enjoy∣ment of their present lusts) did yet 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 usu∣ally every Ember-week, take from the Parish-Clerk the Key of the Church-door; into which place he retir'd every day, and lockt himself up for many hours; and did the like most Frydayes, and other dayes 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 usu∣ally express more pleasant Discourse than at o∣ther times, and would then alwayes drop some loving and facetious observations to be remem∣bred against the next year, especially by the boyes 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 Infir∣mities.

He was diligent to inquire who of his Parish were sick, or any wayes distrest, and would often visit them, unsent for; supposing, that the fit∣test time to discover those Errors to which health and prosperity had blinded them; and having by pious reasons and prayers, moulded them into holy resolutions for the time to come, he would incline them to confession, and be∣wailing 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 pre∣sent sicknesse 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 Neighbours, to bear with each others infirmi∣ties, and live in love, because (as St. John sayes) 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 al∣wayes keep themselves fit to receive the Com∣munion; 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 walking with him, in all holiness and humility, making each day a step towards a blessed E∣ternity. And though in this weak and de∣clining 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 Rich∣ard 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 behaviour at Borne, so he walk't with God; thus he did tread in the footsteps of primitive piety; and yet, as that great example of meekness and purity, even our blessed Jesus was not free from false accusati∣ons, no more was this Disciple of his, this most humble, most innocent holy man; his was a slander parallel to that of chaste Susannah's by the wicked Elders, or that against St. Athana∣sius, 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 re∣petition; and that it was false, needs no other Testimony than the publick punishment of his Accusers, and their open confession of his In∣nocency; 'twas said that the accusation was contrived by a dissenting Brother, one that en∣dur'd not Church-Ceremonies, hating him for his Books sake, which he was not able to an∣swer; 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 posteri∣ty; I shall rather leave it doubtful till the great day of Revelation: But this is certain, that he lay under the great charge, and the anxiety of this accusation, and kept it secret to himself for many months; and being a helpless man, had lain long under this heavy burthen, but that the protector of the innocent gave such an acciden∣tal occasion as forced him to make it known to his two dearest friends, Edwyn 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 beg'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 dayes 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, oh my God, neither my life, nor my reputati∣on are safe in mine own keeping, but in thine, who didst take care of me, when I yet hanged upon my mothers breast; blessed are they, that put their trust in thee O Lord; for when false Witnesses were risen up against me, when shame was ready to cover my face, when 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 than death, when my Soul thirsted for a deliverance, as the Hart panteth after the ri∣vers of waters, then thou Lord didst hear my com∣plaints, pity my condition, and art now become my deliverer; and as long as I live I will hold up my hands in this manner, and magnifie thy mercies, who didst not give me over as a prey to mine ene∣mies.

Oh blessed are they that put their trust in thee; and no prosperity shall make me forget those dayes of sorrows, or to perform those vows that I have made to thee in the dayes of my 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 behaviour and Dove-like simplicity, for which he was remarkable; so his Christian charity ought to be imitated: for, though the spirit of revenge is so pleasing to Mankind, that it is never conquered but by a supernatural grace, 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 sayes, Vengeance is mine. And, though this be said by God himself, yet this revenge is so plea∣sing, that man is hardly perswaded to submit the menage of it to the Time, and Justice, and Wis∣dom of his Creator, but would hasten to be his own Executioner of it. And yet nevertheless, if any man ever did wholly decline, and leave this pleasing passion to the time and measure of God alone, it was this Richard Hooker of whom I write; for when his Slanderers were to suffer, he laboured to procure their pardon; and when that was denied him, his Reply was, That how∣ever he would fast and pray, that God would give

them repentance, and patience to undergo their pu∣nishment. And his prayers were so far returned into his own bosom, that the first was granted, if we may believe a penitent behaviour, and an open confession. And 'tis observable, that after this time he would often say to Dr. Saravia, Oh with what quietness did I enjoy my Soul after I was free from the fears of my Slander! and how much more after a conflict and victory over my desires of Revenge!

About the Year 1600, and of his Age 46, 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 Dayes, 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 comforta∣ble: and yet all this time he was sollicitous in his Study, and said often to Dr. Saravia (who saw him daily, and was the chief comfort of his life) That he did not beg a long life of God, for any other reason, but to live to finish his three re∣maining Books of POLITY; and then, Lord, let thy servant depart in peace, which was his usu∣al expression. And God heard his prayers, though he denied the Church the benefit of them, as compleated by himself; and 'tis thought he hastened his own death, by hastening to give life to his Books: But this is certain, that the nearer

he was to his death, the more he grew in Hu∣mility, in Holy Thoughts and Resolutions.

About a month before his death, this good man, that never knew, or at least never consi∣der'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 only, and yet still studied and writ. And now his guar∣dian Angel seem'd to foretell him, that the day of his dissolution drew near, for which his vi∣gorous Soul appear'd to thirst. In this time of his Sickness, and not many dayes before his Death, his House was rob'd; of which he ha∣ving 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. Sara∣via, who knew the very secrets of his Soul, (for they were supposed to be Confessors to each other) came to him, and after a Confe∣rence 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 following. 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 which were with him, the blessed Sacra∣ment 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, in so much that the Doctor apprehended Death rea∣dy to seize him; yet, after some amendment, left him at Night, with a promise to return early the day following, which he did, and then found him in better appearance, deep in Contem∣plation, and not inclinable to Discourse; which gave the Doctor occasion to require his present Thoughts: to which he replied, That he was meditating the number and nature of Angels, and their blessed obedience and order, with∣out 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 labour'd to have a conscience void of offence to him, and to all men; yet, if thou, O Lord, be extreme to mark what I have done amiss, who can abide it? and therefore, where I have failed, Lord shew mercy to me, for I plead not my righte∣ousness, but, the forgiveness of my unrighteousness, for his merits who dyed to purchase pardon for peni∣tent sinners; and since I owe thee a death, Lord let it not be terrible, and then take thine own time, I

submit to it; let not mine, O Lord, but let thy Will be done; with which expression he fell into a dangerous slumber, dangerous as to his recove∣ry; yet recover he did, but it was to speak only these few words, Good Doctor, God hath heard my daily petitions, for I am at peace with all men, and he is at peace with me; and from that blessed as∣surance 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, af∣ter 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 Patriarchs and Apostles, the most Noble Army of Martyrs and Confessors, this most learned, most humble, ho∣ly man, shall also awake to receive an eternal Tranquillity, and with it a greater degree of Glory than common Christians shall be made partakers of.

In the mean time, bless O Lord! Lord bless his Brethren, the Clergy of this Nation, with ef∣fectual endeavours to attain, if not to his great learning, yet to his remarkable meekness, his godly simplicity, and his Christian moderati∣on; for, these bring peace at the last: And, Lord! let his most excellent Writings be blest with what he design'd, when he undertook them: which was, Glory to Thee O God on High, Peace in thy Church, and, Good Will to Mankind. Amen, Amen.

This following Epitaph was long since present∣ed to the World, in memory of Mr. Hooker, by Sir William Cooper, who also built him a fair Monument in Borne Church, and acknow∣ledges him to have been his Spiritual Father.

THough nothing can be spoke worthy his fame, Or the remembrance of that precious name, Judicious Hooker; though this cost be spent On him, that hath a lasting Monument In his own Books, yet ought we to express, If not his Worth, yet our Respectfulness. Church-Ceremonies he maintain'd, then why Without all Ceremony should be dye? Was it because his Life and Death should be Both equal patterns of Humility? Or that perhaps this only glorious one Was above all to ask, why had he none? Yet he that lay so long obscurely low, Doth now preferr'd to greater Honours go. Ambitious men, learn hence to be more wise, Humility is the true way to rise: And God in me this Lesson did inspire, To bid this humble man, Friend sit up higher.

AN APPENDIX To the LIFE of Mr. RICH. HOOKER.

ANd now having by a long and la∣borious search satisfied my self, and I hope my Reader, by im∣parting to him the true Relation of Mr. Hookers Life: I am desi∣rous also to acquaint him with some observati∣ons that relate to it, and which could not proper∣ly fall to be spoken till after his death, of which my Reader may expect a brief and true ac∣count in the following Appendix.

And first it is not to be doubted, but that he dyed in the Forty-seventh, if not in the Forty-sixth year of his Age; which I mention, be∣cause many have believed him to be more aged; but I have so examined it, as to be confident I mistake not; and for the year of his death, Mr. Cambden, who in his Annals of Queen Elizabeth 1599. mentions him with a high commendation of his life and learning, declares him to dye in the year 1599. and yet in that Inscription of his Monument set up at the charge of Sir William

Cooper in Borne Church, where Mr. Hooker was buried, his death is said to be in Anno 1603. but doubtless both mistaken; for I have it attested under the hand of William Somner the Arch∣bishops Register for the Province of Canterbury, that Richard Hookers Will bears date Octob. 26. in Anno 1600. and that it was prov'd the third of December following.* 2.5

And that at his death he left four Daughters, Alice, Cicily, Jane and Margaret, that he gave to each of them an hundred pound; that he left Jone his Wife his sole Executrix, and that by his Inventory, his Estate (a great part of it being in Books) came to 1092 l. 9 s. 2 d. which was much more than he thought himself worth; and, which was not got by his care, much less by the good huswifery of his Wife, but saved by his trusty servant Thomas Lane, that was wiser than his Master in getting mo∣ney for him, and more frugal than his Mistress in keeping of it; of which Will I shall say no

more, but that his dear friend Thomas, the fa∣ther of George Cranmer, of whom I have spo∣ken, and shall have occasion to say more, was one of the witnesses to it.

One of his elder Daughters was married to one Chalinor, sometime a School-master in Chi∣chester, and both dead long since, Margaret his youngest Daughter was married unto Ezekiel Chark, Batchelor in Divinity, and Rector of St. Nicholas in Harble down near Canterbury, who dyed about 16 years past, and had a son Ezeki∣el, now living, and in Sacred Orders, being at this time Rector of Waldron in Sussex; she left also a Daughter, with both whom I have spoken not many months past, and find her to be a Widow in a condition that wants not, but far from abounding; and these two attested unto me, that Richard Hooker their Grandfather had a Sister, by name Elizabeth Harvey, that liv'd to the Age of 121 Years, and dyed in the month of September, 1663.

For his other two Daughters I can learn lit∣tle certainty, but have heard they both dyed before they were marriageable; and for his Wife, she was so unlike Jeptha's Daughter, that she staid not a comely time to bewail her Wid∣dow-hood; nor liv'd long enough to repent her second Marriage, for which doubtless she would have found cause, if there had been but four months betwixt Mr. Hookers and her death: But she is dead, and let her other infirmities be buried with her.

Thus much briefly for his Age, the Year of his Death, his Estate, his Wife, and his Chil∣dren. I am next to speak of his Books, con∣cerning which, I shall have a necessity of being longer, or shall neither do right to my self, or my Reader, which is chiefly intended in this Ap∣pendix.

I have declared in his Life, that he proposed eight Books, and that his first four were printed Anno 1594. and his fifth Book first printed, and alone, Anno 1597. and that he liv'd to finish the remaining three of the proposed eight, but whether we have the last three as finish't by himself, is a just and material Question; con∣cerning which I do declare, that I have been told almost 40 Years past, by one that very well knew Mr. Hooker, and the affairs of his Fami∣ly, that about a month after the death of Mr. Hooker, Bishop Whitgift, then Archbishop of Canterbury, sent one of his Chaplains to enquire of Mrs. Hooker, for the three remaining Books of Polity, writ by her Husband, of which she would not, or could not give any account; and that about three months after, the Bishop pro∣cured her to be sent for to London, and then by his procurement she was to be examined, by some of Her Majesties Council, concerning the disposal of those Books, but by way of prepa∣ration for the next dayes examination, the Bi∣shop invited her to Lambeth, and, after some friendly questions, she confessed to him, That one

Mr. Charke, and another Minister that dwelt near Canterbury, came to her, and desired that they might go into her Husbands Study, and look upon some of his Writings; and that there they two burnt and tore many of them, assuring her, that they were Writings not fit to be seen, and that she knew nothing more concerning them. Her lodging was then in King-street in Westminster, where she was found next morning dead in her Bed, and her new Husband suspected and questioned for it, but declared innocent of her death.

And I declare also, that Dr. John Spencer (mentioned in the life of Mr. Hooker) who was of Mr. Hookers Colledge, and of his time there, and betwixt whom there was so friendly a friend∣ship, that they continually advised together in all their Studies, and particularly in what con∣cern'd these Books of Polity: This Dr. Spen∣cer, the three perfect Books being lost, had de∣livered into his hands (I think by Bishop Whit∣gift) the imperfect Books, or first rough draughts of them, to be made as perfect as they might be, by him, who both knew Mr. Hookers hand writing, and was best acquainted with his intentions. And a fair Testimony of this may appear by an Epistle first and usually printed be∣fore Mr. Hookers five Books (but omitted, I know not why, in the last impression of the eight printed together in Anno 1662. in which the Publishers seem to impose the three doubt∣ful, as the undoubted Books of Mr. Hooker)

with these two Letters J. S. at the end of the said Epistle, which was meant for this John spencer, in which Epistle the Reader may find these words, which may give some Authority to what I have here written.

And though Mr. Hooker hastened his own death by hastening to give life to his Books, yet he held out with his eyes to behold these Benjamins, these sons of his right hand, though to him they prov'd Beno∣nies, sons of pain and sorrow. But some evil dis∣posed minds, whether of malice, or covetousness, or wicked blind zeal, it is uncertain, as soon as they were born, and their father dead, smother'd them, and, by conveying the perfect Copies, left unto us nothing but the old imperfect mangled draughts dismembred into pieces; no favour, no grace, not the shadow of themselves remaining in them; had the father lived to behold them thus defaced, he might rightly have named them Benonies, the sons of sorrow; but being the learned will not suffer them to dye and be buried, it is intended the world shall see them as they are; the learned will find in them some shadows and resemblances of their fa∣thers face. God grant, that as they were with their Brethren dedicated to the Church for messengers of peace; so, in the strength of that little breath of life that remaineth in them, they may prosper in their work, and by satisfying the doubts of such as are willing to learn, they may help to give an end to the calamities of these our Civil Wars.

J. S.

And next the Reader may note, that this Epistle of Dr. Spencers, was writ and first print∣ed within four years after the death of Mr. Hook∣er, in which time all diligent search had been made for the perfect Copies; and, then granted not recoverable, and therefore endeavoured to be compleated out of Mr. Hookers rough draughts, as is exprest by the said Dr. Spencer, since whose death it is now 50 Years.

And I do profess by the faith of a Christian, that Dr. Spencers Wife (who was my Aunt and Sister to George Cranmer, of whom I have spoken) told me forty Years since, in these, or in words to this purpose, That her Husband had made up, or finish't Mr. Hookers last three Books; and that upon her Husbands Death-bed, or in his Last Sickness, he gave them into her hand, with a charge they should not be seen by any man, but be by her delivered into the hands of the then Archbi∣shop of Canterbury, which was Dr. Abbot, or unto Dr. King then Bishop of London, and that she did as he injoin'd her.

I do conceive, that from Dr. Spencers, and no other Copy, there have been divers Transcripts, and were to be found in several places, as name∣ly, Sir Thomas Bodlies Library, in that of Dr. Andrews, late Bishop of Winton, in the late Lord Conwayes, in the Archbishop of Canterbu∣ries, and in the Bishop of Armaghs, and in many others, and most of these pretended to be the Authors own hand, but much disagreeing, being

indeed altered and diminisht, as men have thought fittest to make Mr. Hookers judgement suit with their fancies, or give authority to their corrupt designs; and for proof of a part of this, take these following Testimonies.

Dr. Barnard, sometime Chaplain to Dr. Ush∣er, late Lord Archbishop of Armagh, hath de∣clar'd in a late Book called Clavi Trebales, print∣ed by Richard Hodgkinson, Anno 1661. that in his search and examination of the said Bishops Manuscripts, he found the three written Books which were supposed the 6, 7, and 8, of Mr. Hookers Books of Ecclesiastical Polity; and that in the said three Books (now printed as Mr. Hookers) there are so many omissions, that they amount to many Paragraphs, and which cause many incoherencies; the omissions are by him set down at large in the said printed Book, to which I refer the Reader for the whole; but think fit in this place to insert this following short part of them.

First, as there could be in Natural Bodies no Motion of any thing, unless there were some first which moved all things, and continued unmove∣able; even so in Politick Societies, there must be some unpunishable, or else no man shall suffer punish∣ment; for sith punishments proceed alwayes from Superiors, to whom the administration of justice belongeth, which administration must have neces∣sarily a fountain that deriveth it to all others, and

receiveth not from any, because otherwise the course of justice should go infinitely in a Circle, every Su∣perior having his Superior without end, which can∣not be; therefore, a Well-spring, it followeth, there is, a Supreme head of Justice whereunto all are subject, but it self in subjection to none. Which kind of preheminency if some ought to have in a Kingdom, who but the King shall have it? Kings therefore, or no man can have lawful power to judge.

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

And I have these words also attested under the hand of Mr. Fabian Philips, a man of Note for his useful Books. I will make Oath, if I shall be required, that Dr. Sanderson, the late Bi∣shop of Lincoln, did a little before his death, af∣firm to me, he had seen a Manuscript, affirmed to him to be the hand-writing of Mr. Richard Hook∣er, in which there was no mention made of the King or Supreme Governours being accomptable to the People; this I will make Oath that that good man attested to me.

Fabian Philips.

So that there appears to be both Omissions and Additions in the said last three printed Books; and this may probably be one reason why Dr. Sanderson, the said learned Bishop (whose Writings are so highly and justly va∣lued) gave a strict charge near the time of his Death, or in his last Will, That nothing of his that was not already printed, should be printed af∣ter his Death.

It is well known how high a value our learned King James put upon the Books writ by Mr. Hooker, as also that our late King Charles (the Martyr for the Church) valued them the se∣cond of all Books, testified by his commending them to the reading of his Son Charles, that now is our gracious King; and you may sup∣pose that this Charles the First, was not a stran∣ger to the pretended three Books, because in a Discourse with the Lord Say, when the said Lord required the King to grant the truth of his Argument, because it was the judgement of Mr. Hooker (quoting him in one of the three writ∣ten Books) the King replied, They were not al∣lowed to be Mr. Hookers Books; but, however he would allow them to be Mr. Hookers, and con∣sent to what his Lordship proposed to prove out of those doubtful Books, if he would but consent to the Judgement of Mr. Hooker in the other five that were the undoubted Books of Mr. Hooker.

In this relation concerning these three doubt∣ful Books of Mr. Hookers, my purpose was to enquire, then set down what I observ'd and know, which I have done, not as an engaged person, but indifferently; and now leave my Reader to give sentence, for their legitimation, as to himself, but so, as to leave others the same liberty of believing, or disbelieving them to be Mr. Hookers; and 'tis observable, that as Mr. Hooker advis'd with Dr. Spencer, in the design and manage of these Books, so also, and chiefly with his dear Pupils George Cranmer (whose Sister was the Wife of Dr. Spencer) of which this following Letter may be a Testimony, and doth also give Authority to some things men∣tioned both in this Appendix, and in the Life of Mr. Hooker, and is therefore added.

GEORGE CRANMER'S LETTER unto Mr. Richard Hooker. February 1598.

WHat Posterity is likely to judge of these matters concerning Church-Disci∣pline, we may the better conjecture, if we call to mind what our own Age, within few years, upon better Experience; hath already judged concerning the same. It may be remembred, that at first the greatest part of the Learned in the Land, were either ea∣gerly affected, or favourably inclined that way. The Books then written for the most part, sa∣voured of the Disciplinary stile; it sounded everywhere in Pulpits, and in common phrase of mens speech: the contrary part began to fear they had taken a wrong course, many which im∣pugned the Discipline, yet so impugned it, not as not being the better Form of Government, but as not being so convenient for our State, in regard of dangerous Innovations thereby like to grow;* 4.1 one man alone there was, to speak of (whom let no suspition of flattery deprive of his deserved commendation) who in the defiance of the one part, and courage of the

other, stood in the gap, and gave others respite to prepare themselves to the defence, which by the sudden eagerness and violence of their ad∣versaries, had otherwise been prevented, where∣in God hath made good unto him his own Im∣press, Vincit qui patitur; for what contumeli∣ous indignities he hath at their hands sustained, the World is witness; and what reward of Ho∣nour above his Adversaries God hath bestowed upon him, themselves (though nothing glad thereof) must needs confess. Now of late years the heat of men towards the Discipline is great∣ly decayed, their judgements begin to sway on the other side: the Learned have weighed it, and found it light; wise men conceive some fear, left it prove not only not the best kind of Government, but the very bane and destruction of all Government. The cause of this change in mens Opinions, may be drawn from the gene∣ral nature of Error, disguised and cloathed with the name of Truth; which did mightily and violently possess men at first, but afterwards, the weakness thereof being by time discovered, it lost that reputation, which before it had gained; as by the outside of an house the passers by, are oftentimes deceived, till they see the convenien∣cy of the Rooms within: so by the very name of Discipline and Reformation, men were drawn at first to cast a fancy towards it, but, now they have not contented themselves only to pass by and behold afar off the Fore-front of this re∣formed

house, they have entered in, even at the special request of Master-workmen and chief builders thereof: thy have perused the Roomes, the Lights, the Conveniencies, and they finde them not answerable to that report which was made of them, not to that opinion which upon report they had conceived: So as now, the Discipline which at first triumphed over all, being unmasked, beginneth to droop and hang down her head.

This cause of change in opinion concerning the Discipline, is proper to the Learned, or to such as by them have been instructed; ano∣ther cause there is more open, and more appa∣rent to the view of all, namely, the course of Practice, which the Reformers have had with us from the beginning; the first degree was onely some small difference about the Cap and Surplice, but not such as either bred division in the Church, or tended to the ruine of the Government established. This was peaceable; the next degree more stirring. Admonitions were directed to the Parliament in perempto∣ry sort against our whole Form of Regiment; in defence of them, Volumes were published in English, and in Latin; yet, this was no more than writing. Devices were set on foot to e∣rect the Practice of the Discipline without Au∣thority: yet, herein some regard of Modesty, some moderation was used; Behold, at length it brake forth into open outrage, first in wri∣ting

by Martin, in whose kind of dealing these things may be observed; first, that whereas T. C. and others his great Masters had always before set out the Discipline as a Queen, and as the Daughter of God; He contrarywise, to make her more acceptable to the people, brought her forth as a Vice upon the Stage. 2. This conceit of his was grounded (as may be supposed) upon this rare policy, that seing the Discipline was by writing refuted, in Par∣liament rejected, in secret corners hunted out and deciyed, it was imagined that by open rayling (which to the Vulgar is commonly most plausible) the State Ecclesiastical might have been drawn into such contempt and ha∣tred, as the overthrow thereof should have been most grateful to all men, and in a manner desired by all the Common people. 3. It may be noted (and this I know my self to be true) how some of them, although they could not for shame approve so lewd an Action: yet, were content to lay hold on it to the advance∣ment of their cause, by acknowledging there∣in the secret Judgments of God against the Bi∣shops: and hoping that some good might be wrought thereby for his Church; as, indeed there was, though not according to their con∣struction. For, 4. contrary to their expectati∣on, that railing Spirit did not only not further, but extremely disgrace and prejudice their Cause, when it was once perceived from how

low degrees of contradiction, at first, to what outrage of Contumely and Slander they were at length proceeded; and were also likely to proceed further.

A further degree of outrage was also in Fact; Certain* 4.2 Prophets did arise, who deeming it not possible that God should suffer that to be undone, which they did so fiercely desire to have done, Namely, that his holy Saints, the favourers and Fathers of the Discipline, should be enlarged, and delivered from persecution; and seeing no means of Deliverance Ordina∣ry, were fain to persuade themselves that God must need raise some extraordinary means; and being persuaded of none so well as of themselves, they forth with must needs be the instruments of this great work. Here∣upon they framed unto themselves an assured hope that upon their Preaching out of a Pease Cart, all the multitude would have present∣ly joyned unto them; and, in amazement of mind have asked them, Viri fratres, quid agimus? whereunto it is likely they would have returned an answer far unlike to that of St. Peter, Such and such are men unworthy to govern, pluck them down; Such and such are the dear Children of God, let them be ad∣vanced.

Of two of these men it is meet to speak with all Commiseration: yet so, that others by their example may receive instruction, and

withall some light may appear, what stirring affections the Discipline is like to inspire, if it light upon apt and prepared minds.

Now if any man doubt of what Society they were? or, if the Reformers disclaim them, pre∣tending, that by them they were condemned; let these points be considered. 1. Whose asso∣ciates were they before they entered into this fran∣tick Passion? whose Sermons did they frequent? whom did they admire? 2. Even when they were entering into it, whose advice did they re∣quire? and when they were in, whose approbati∣on? whom advertised they of their purpose? whose assistance by Prayer did they request? But we deal injuriously with them to lay this to their charge; for they reproved and condemned it. How? did they disclose it to the Magistrate, that it might be suppressed? or were they not rather content to stand aloof of, and see the end of it, as being loath to quench that Spirit, No doubt these mad practitioners were of their society, with whom before, and in the practise of their madness they had most affinity. Here∣of, read Dr. Bancrofts Book.

A third inducement may be to dislike of the Discipline, if we consider not only how far the Reformers themselves have proceeded, but what others upon their Foundations have built. Here come the Brownists in the first rank: their lineal descendants: who have sei∣sed upon a number of strange opinions: where∣of,

although their Ancestors, the Reformers, were never actually possessed, yet by right and interest from them derived, the Brownists and Barrowists have taken possession of them; for, if the positions of the Reformers be t••ue, I can∣not see how the main and general Conclusions of Brownism should be false; for, upon these two points, as I conceive, they stand.

1. That because we have no Church, they are to sever themselves from us. 2. That with∣out Civil Authority they are to erect a Church of their own. And if the former of these be true, the latter, I suppose will follow; for if above all things, men be to regard their Salva∣tion; and, if out of the Church, there be no Salvation; it followeth, that if we have no Church, we have no means of Salvation; and therefore Separation from us, in that re∣spect, is both lawfull and necessary; as also that men so separated from the false and coun∣terfeit Church, are to associate themselves unto some Church; not to ours; to the Popish much less; therefore to one of their own ma∣king. Now the grownd of all these Inferen∣ces being this, (That in our Church there is no means of Salvation) is out of the Reformers Principles most clearly to be proved. For, wheresoever any matter of Faith unto Salvati∣on necessary is denyed, there can be no means of Salvation; But in the Church of England, the Discipline (by them accounted a matter of

Faith,) and, necessary to Salvation, is not onely denyed, but impugned, and the Professors thereof oppressed. Ergo.

Again, (but this reason perhaps is weak) E∣very true Church of Christ acknowledgeth the whole Gospel of Christ: The Discipline, in their opinion, is a part of the Gospel, and yet by our Church resisted. Ergo.

Again, the Discipline is essentially united to the Church: by which term Essentially, they must mean either an essential part, or an essen∣tial property. Both which wayes it must needs be, that where that essential Discipline is not, neither is there any Church. If therefore be∣tween them and the Brownists, there should be appointed a Solemn disputation, whereof with us they have been oftentimes so earnest Chal∣lengers: it doth not yet appear what other an∣swer they could possibly frame to these and the like arguments, wherewith they may be pres∣sed, but fairly to deny the Conclusion (for all the Premisses are their own) or rather ingeni∣ously to reverse their own Principles before laid, whereon so foul absurdities have been so firmly built. What further proofs you can bring out of their high words, magnifying the Discipline, I leave to your better remembrance: but above all points, I am desirous this one should be strongly inforced against them, be∣cause it wringeth them most of all, and is of all other (for ought I see) the most unanswe∣rable;

you may notwithstanding say, that you would be heartily glad these their positions might be salved as the Brownists might not ap∣pear to have issued out of their Loynes: but untill that be done, they must give us le••ve to think that they have cast the Seed whereout these tares are grown.

Another sort of men there are, which have been content to run on with the Reformers for a time and to make them poor instruments of their own designs: These are a sort of Godless Politicks, who perceiving the Plot of Discipline to consist of these two parts, the overthrow of Episcopal, and erections of Presbyterial Au∣thority, and that this latter can take no place till the former be removed, are content to joyn with them in the Destructive part of Discipline, bearing them in hand, that in the other also they shall find them as ready. But when time shall come, it may be they would be as loath to be yoaked with that kind of Regiment, as now they are willing to be released from this; These mens ends in all their actions, is Distra∣ction, their pretence and colour, Reformation. Those things which under this colour they have effected to their own good, are, 1. By main∣taining a contrary faction, they have kept the Clergy alwayes in Aw; and thereby, made them more pliable and willing to buy their peace. 2. By maintaining an Opinion of E∣quality among Ministers, they have made way

to their own purposes for devouring Cathedral Churches, and Bishops livings. 3. By exclai∣ming against abuses in the Church, they have carried their own corrupt dealings in the Civil State more covertly; for such is the Nature of the multitude, that they are not able to apprehend many things at once: so as be∣ing possessed with a dislike or liking of any one thing, many other in the mean time, may escape them without being perceived. 4. They have sought to disgrace the Clergy, in entertaining a conceit in mens minds, and confirming it by continual practise, That men of Learning, and specially of the Clergy, which are imployed in the chiefest kind of Learning are not to be admitted or sparingly admitted to matters of State; contrary to the practice of all well-governed Com∣monwealths, and of our own till these late years.

A third sort of men there are, though not descended from the Reformers, yet in part rai∣sed and greatly Strengthned by them; name∣ly, the cursed crew of Atheists. This also is one of those points, which I am desirous you should handle most effectually, and strain your self therein to all points of motion and affection; as in that of the Brownists, to all strength and sinews of Reason. This is a sort mo•• d••mna∣ble, and yet by the general suspition of the world at this day most common. The causes of it, which are in the parties themselves, al∣though

you handle in the beginning of the fifth Book,•• yet here again they may be touched; but the occasions of help and furtherance, which by the Reformers have been yielded unto them, are, as I conceive, two; namely, Sence∣less Preaching, and disgracing of the Ministry; for how should not men dare to impugn that, which neither by force of Reason, nor by Au∣thority of Persons is maintained; But in the parties themselves these two causes I conceive of Atheism, 1. more aboundance of Wit then Judgment, and of Witty than Judicious Learn∣ing; whereby, they are more inclined to con∣tradict any thing, than willing to be informed of the Truth. They are not therefore, men of sound Learning for the most part, but Smat∣terers; neither is their kind of Dispute so much by force of Argument, as by Scoffing; which humour of scoffing, and turning matters most serious into merriment, is now become so com∣mon, as we are not to marvail what the Pro∣phet means by the Seat of Scorners, nor what the Apostles by foretelling of Scorners to come; for our own age hath verified their speech unto us; which also may be an Argument against these Scoffers and Atheists themselves, seeing it hath been so many ages ago foretold, that such men the later dayes of the world should afford: which, could not be done by any other Spirit, save that whereunto things future and present are alike. And even for the main question of

the Resurrection, whereat they stick so migh∣tily! was it not plainly foretold, that men should in the latter times say, Where is the Pro∣mise of his Coming? Against the Creation, the Ark, and divers other points, exceptions are said to be taken; the ground whereof is superfluity of Wit, without ground of Learning and Judg∣ment. A second cause of Atheism is Sensua∣lity, which maketh men desirous to remove all stops and impediments of their wicked life; among which, because Religion is the chiefest, so as neither in this life without shame they can persist therein, nor (if that be true) without Torment in the life to come: they therefore whet their wits to annihilate the joys of Heaven, wherein they see (if any such be) they can have no part, and likewise the pains of Hell, where∣in their portion must needs be very great. They labour therefore, not that they may not deserve those pains, but that deserving them, there may be no such pains to seize upon them; But, what conceit can be imagined more base, than that man should strive to persuade himself even against the secret Instinct (no doubt) of his own Mind, that his Soul is as the Soul of a Beast, mortal and corruptible with the Body? Against which barbarous Opinion, their own Atheism is a very strong Argument. For were not the Soul a Nature separable from the Bo∣dy, how could it enter into discourse of things meerly Spiritual, and nothing at all pertaining

to the Body? Surely the Soul were not able to conceive any thing of Heaven, no not so much as to dispute against Heaven and against God, if there were not in it somewhat Heaven∣ly and derived from God.

The last which have received strength and encouragement from the Reformers are Pa∣pists; against whom although they are most bitter Enemies, yet unwittingly they have given them great advantage. For, what can any Ene∣my rather desire than the Breach and Dissention of those which are Confederates against him? Wherein they are to remember, that if our Communion with Papists in some few Ceremo∣nies do so much strengthen them as is pretend∣ed, how much more doth this Division and Rent among our selves, especially seeing it is maintained to be, not in light matters onely, but even in matter of Faith and Salvation? Which over-reaching Speech of theirs, be∣cause it is so open an advantage for the Bar∣rowist and the Papist, we are to wish and hope for, that they will acknowledge it to have been spoken rather in heat of Affection, than with soundness of Judgment; and that though their exceeding love to that Creature of Discipline which themselves have bred, nourished, and maintained, their mouth in commendation of her did so often overflow.

From hence you may proceed (but the means of connexion I leave to your self) to another

discourse, which I think very meet to be hand∣led either here or elsewhere at large; the parts whereof may be these. 1. That in this cause between them and us, men are to sever the proper and essential points and controversy, from those which are accidental. The most essential and proper are these two: overthrow of Episcopal, and erection of Presbyterial Au∣thority. But in these two points whosoever joyneth with them is accounted of their num∣ber; whosoever in all other points agreeth with them, yet thinketh the Authority of Bishops not unlawful, and of Elders not necessary, may justly be severed from their retinue. Those things therefore, which either in the Persons, or in the Laws and Orders themselves are faul∣ty, may be complained on, acknowledged and amended; yet they no whit the nearer their main purpose; for what if all errours by them supposed in our Liturgy were amend∣ed, even according to their own hearts desire? if Non-residence, Pluralities, and the like, were utterly taken away? are their Lay-Elders there∣fore presently Authorized? or their Soveraign Ecclesiastical Jurisdiction established?

But even in their complaining against the out∣ward and accidental matters in Church-go∣vernment, they are many wayes faulty: 1. In their end which they propose to themselves. For in Declaming against Abuses, their mean∣ing is not to have them redressed, but by dis∣gracing

the present State, to make way for their own Discipline. As therefore in Venice, if any Senatour should discouse against the Pow∣er of their Senate, as being either too Soveraign, or too weak in Government, with purpose to draw their Authority to a Moderation, it might well be suffered; but not so, if it should appear he spake with purpose to induce another State by depraving the present: So, in all Causes be∣longing either to Church or Commonwealth, we are to have regard what mind the Complain∣ing part doth bear, whether of Amendment or Innovation; and, accordingly either to suffer or suppress it. Their Objection therefore is frivo∣lous, Why may not men speak against Abuses? Yes; but with desire to cure the part affected, not to destroy the whole. 2. A second fault is in their Manner of Complaining, not only because it is for the most part in bitter and reproachful Terms, but also it is to the Common people, who are Judges incompetent and insufficient, both to determine any thing amiss, and for want of Skill and Authority to amend it. Which also discovereth their Intent and Purpose to be rather Destructive than Corrective. 3. Third∣ly, those very exceptions which they take are frivolous and impertinent: Some things indeed they accuse as impious, which if they may appear to be such, God forbid they should be main∣tained.

Against the rest it is only alledged, that they

are Idle Ceremonies without use, and that bet∣ter and more profitable might be devised. Wherein they are doubly deceived; for neither is it a sufficient Plea to say, This must give place, because a Better may be devised; be∣cause in our Judgments of Better and Worse, we oftentimes conceive amiss, when we com∣pare those things which are in Devise, with those which are in Practice; for the Imperfecti∣ons of the one are hid, till by Time and Trial they be discovered: The others are already manifest and open to all. But last of all (which is a Point in my Opinion of great regard, and which I am desirous to have enlarg'd) they do not see that for the most part when they strike at the State Ecclesiastical, they secretly wound the Ci∣vil State: for Personal faults, What can be said against the Church, which may not also agree to the Commonwealth? In both States Men have al∣wayes been, and will be alwayes, Men; some∣times blinded with Errour, most commonly perverted by Passions: many Unworthy have been and are advanced in both, many Worthy not regarded. And as for Abuses which they pretend to be in the Laws themselves, when they inveigh against Non-residence, do they take it a matter lawful or expedient in the Ci∣vil State for a man to have a great and gainful Office in the North, himself continually remain∣ing in the South? He that hath an Office, let him attend his office. When they condemn Plura∣lity

of Livings Spirtual to the pit of Hell, what think they of the Infinite of Temporal Promo∣tions? By the great Philosopher, Pol. lib. 2. c. 9. it is forbidden as a thing most dangerous to Commonwealths, that by the same man ma∣ny great Offices should be exercised. When they deride our Ceremonies as vain and frivo∣lous, were it hard to apply their Exceptions even to those Civil Ceremonies, which at the Coronation, in Parliament, and all Courts of Justice, are used; Were it hard to argue even against Circumcision, the Ordinance of God, as being a cruel Ceremony? a∣gainst the Passeover, as being ridiculous? should be girt, a Staff in their hand, to eat a Lamb.

To conclude; you may exhort the Clergy, (or what if you direct your Conclusion not to the Clergy in general, but only to the Learned in or of both Universities?) you may exhort them to a due Consideration of all things, and to a right Esteem and Valuing of each thing in that de∣gree wherein it ought to stand. For it often∣times falleth out, that what Men have either devised themselves, or greatly delighted in, the Price and the Excellency thereof they do admire above desert. The chiefest Labour of a Chri∣stian should be to know; of a Minister, to preach Christ crucified: in regard whereof, not onely Worldly things, but things otherwise precious, even the Discipline it self is vile and base:

Whereas now by the heat of Contention, and violence of Affection, the Zeal of men towards the one hath greatly decayed their Love to the other. Hereunto therefore they are to be ex∣horted, to Preach Christ crucified, the Mortifica∣tion of the Flesh, the Renewing of the Spirit; not those things which in time of Strife seem preci∣ous, but (Passions being allayed) are vain and childish.

FINIS.

Notes

• * 2.1

  This you may find in the Tem∣ple Re∣cords. William Ermstead was Master of the Temple at the Dissolu∣tion of the Priory, and dyed 2 Eliz.

  Richard Alvey Bat. Divinity, Pat. 13 Febr. 2 Eliz. Magister fi∣ve Custos Domūs & Ecolesiae novi Templi, dyed 27 Eliz.

  Richard Hooker succeeded that year by Patent in terminis, as Alvey ••ad it, and he left it, 33 Eliz.

  That year Dr. Balgey succeeded Richard Hooker.
• * 2.2

  Mr. Dering.
• * 2.3

  Vide Bishop Spots∣woods History of the Church of Scotland.
• * 2.4

  In his •• ••nnals ••199.
• * 2.5

  Sin〈…〉〈…〉this Appendix to the Life of Mr. Hooker, Mr. Fulman o〈…〉〈…〉 Christi Colledge, hath shewed me a good Authority for the very〈…〉〈…〉 and hour of Mr. Hookers death, in one of his Books of Politi•••• which was Archbishop Lauds. In which Book, beside many consi∣derable Marginal Notes of some passages of his time, under the Bishops own hand, there is also written in the Title page of that Book (which now is Mr. Fulmans) this Attestation:

  Richardus Hooker vir summis Doctrinae dutibus ornatus de Eccle∣sia praecipuè Anglicana optimè meritus, obiit Novemb. 2. circite•• horam secundam post neridianam. Anno 1600.
• * 4.1

  John Whitgift the Archbi∣shop.
• * 4.2

  Hacket and Cop∣pinger.