biographer (Walton), in his excess of gratitude,' he thought himself bound in conscience to believe all that she said. So the good man came to be persuaded by her that he was a man of a tender constitution; and that it was best for him to have a wife that might prove a nurse to him-such a one as might both prolong his life, and make it more comfortable; and such a one she could and would provide for him, if he thought fit to marry.' Hooker, little apt to suspect in others that guile of which he himself was so entirely free, became the dupe of this woman, authorising her to select a wife for him, and promising to marry whomsoever she should choose. The wife she provided was her own daughter, described as 'a silly, clownish woman, and withal a mere Xantippe,' whom, however, he married according to his promise. With this helpmate he led but an uncomfortable life, though apparently in a spirit of resignation. When visited by Sandy's and Cranmer at a rectory in Buckinghamshire, to which he had been presented in 1584, he was found by them reading Horace, and tending sheep in the absence of his servant. In his house they received little entertainment, except from his conversation; and even this, Mrs. Hooker did not fail to disturb, by calling him away to rock the cradle, and by exhibiting such other samples of good-manners as made them glad to depart on the following morning. In taking leave, Cranmer expressed his regret at the smallness of Hooker's income, and the uncomfortable state of his domestic affairs; to which the worthy 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.' On his return to London, Sandys made a strong appeal to his father in behalf of Hooker, the result of which was the appointment of the meek divine, in 1585, to the office of Master of the Temple. He accordingly removed to London, and commenced his labours as forenoon preacher. It happened that the office of afternoon lecturer at the Temple was at this period filled by Walter Travers, a man of great learning and eloquence, but a high Calvinist in his opinions, while the views of Hooker, on the other hand, both on church-government and on points of theology, were moderate. The consequence was, that the doctrines delivered from the pulpit varied very much in their character, according to the preacher from whom they proceeded Indeed, the two orators sometimes preached avowedly in opposition to each other--a circumstance which gave oecasion to the remark, that the forenoon sermons spoke Canterbury, and the afternoon Geneva.' This disputation, though conducted with good temper, excited so much attention, that Archbishop Whitgift suspended Travers from preaching. There ensued between him and Hooker a keen controversy, which was found so disagreeable by the latter, that he strongly expressed to the archbishop his wish to retire

into the country, where he might be permitted to live in peace, and have leisure to finish his treatise, Of the Laws of Ecclesiastical Polity,' already begun. A letter which he wrote to the archbishop on this occasion deserves to be quoted, as shewing not only that peacefulness of temper which adhered to him through life, but likewise the object that his great work was intended to accomplish:

MY LORD-When I lost the freedom of my cell, which was my college, 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. And, my lord, my particular contests here with Mr. Travers have proved the more unpleasant to me, because I believe him to be a good man; and that belief hath occasioned me to examine mine own conscience concerning his opinions. And to satisfy that, I have consulted the holy Scripture, and other laws, both human and divine, whether the conscience of him and others of his judgment ought to be so far complied with by us as to alter our frame of church-government, our manner of God's 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 only satisfied myself, but have begun a treatise in which I intend the satisfaction of others, by a demonstration of the reasonableness of our laws of ecclesiastical polity. But, my lord, I shall never be able to finish what I have begun, unless I be removed into some quiet parsonage, where I may see God's blessings spring out of my mother-earth, and eat my own bread in peace and privacy; a place where I may, without disturbance, meditate my approaching mortality, and that great account which all flesh must give at the last day to the God of all spirits.

In consequence of this appeal, Hooker was presented; in 1591, to the rectory of Boscombe, in Wiltshire, where he finished four books of his treatise, which were printed in 1594. Queen Elizabeth having in the following year presented him to the rectory of Bishopsbourne, in Kent, he removed to that place, where the remainder of his life was spent in the faithful discharge of the duties of his office. Here he wrote the fifth book, published in 1597; and finished other three, which did not appear till 1647. Hooker died in November 1600. A few days previously his house was robbed, and when the fact was mentioned to him he anxiously inquired whether his books and papers were safe. The answer being in the affirmative, he exclaimed: Then it matters not, for no other loss can trouble me.'

6

Hooker's treatise on 'Ecclesiastical Polity' displays an astonishing amount of learning, sagacity and industry; and as a master-piece of reasoning and eloquence, is still one of our greatest works. The carlier portion of the treatise, which was the most carefully finished, has never been excelled. So stately and graceful is the march of is periods,' says Mr. Hallam, so various the fall of his musical cadences upon the ear, so rich in images, so condensed in sentences, so grave and noble his diction, so little is there of vulgarity in his racy idiom, of pedantry in his learned phrase, that I know not whether any later writer has more admirably displayed the capacities of our language, or produced passages more worthy of comparison with the splendid monuments of antiquity. If we compare the first book of the Ecclesiastical Polity' with what bears perhaps most resemblance to it of anything extant, the treatise of Cicero' De Legibus,'

it will appear somewhat perhaps inferior, through the imperfection of our language, which, with all its force and dignity, does not equal the Latin in either of these qualities, and certainly more diffuse in some of its reasonings, but by no means less high-toned in sentiment, or less bright in fancy, and far more comprehensive and profound in the foundations of its philosophy.' Similar panegyrics might be ci ed from Southey, Mackintosh, and other critical authorities, but II oker must be studied to be appreciated. His close reasoning and long sentences require careful perusal.

The argument against the Puritans is conducted by Hooker with rare moderation and candour, and on the broad scale of general principles, not detached texts or interpretations of Scripture. 'It was a kind of maxim among the Puritans, that Scripture was so much the exclusive rule of human actions, that whatever, in matters at least concerning religion, could not be found to have its authority, was unlawful. Hooker devoted the whole second book of his work to the refutation of this principle. He proceeded afterwards to attack its application, more particularly to the episcopal scheme of church-government, and to the various ceremonies or usages which those sectaries treated as either absolutely superstitious, or at least as impositions without authority It was maintained by this great writer, not only that ritual observances are variable, according to the discretion of ecclesiastical rulers, but that no certain form of polity is set down in Scripture as generally indispensable for a Christian church. The work is not to be regarded simply as a theological treatise; it is still referred to as a great authority upon the whole range of moral and political principles. It also bears a value as the first publication in the English language which observed a strict methodical arrangement, and presented a train of clear logical reasoning.

Scripture and the Law of Nature.

What the Scripture purposeth, the same in all points it doth perform. Howbeit, that here we swerve not in judgment, one thing especially we must observe; namely, that the absolute perfection of Scripture is seen by relation unto that end whereto it tendeth. And even hereby it cometh to pass, that, first, such as imagine the general and main drift of the body of sacred Scripture not to be so large as it is, nor that God did thereby intend to deliver, as in truth he doth, a full instruction in all things unto salvation necessary the knowledge whereof man by nature could not otherwise in this life attain unto; they are by this very mean induced, either still to look for new revelations from heaven, or else dangerously to add to the Word of God uncertain tradition, that so the doctrine of man's salvation may be complete; which doctrine we constantly hold in all respects, without any such things added, to be so complete, that we utterly refuse as much at once to acquaint ourselves with anything further. Whatsoever, to make up the doctrine of man's salvation, is added as in supply of the Scripture's insufficiency, we reject it; Scripture, purposing this, hath perfectly and fully done it. Again, the scope and purpose of God in delivering the holy Scripture, such as do take more largely than behoveth, they, on the contrary, side-racking and stretching it further than by Him was meant, are drawn into sundry a3 great inconveniences. They, pretending the Scripture's perfection, infer, there

*Hallam's Constitutional History, chap. iy.

upon, that in Scripture all things lawful to be done must needs be contained. We count those things perfect which want nothing requisite for the end whereto they were instituted. As, therefore, God created every part and particle of man exactly perfect that is to say, in all points sufficient unto that use for which He appointed it so the Scripture, yea, every sentence thereof, is perfect, and wanteth nothing requisite unto that purpose for which God delivered the same. So that, if hereupon we conclude, that because the Scripture is perfect, therefore all things lawful to be done are comprehended in the Scripture; we may even as well conclude so of every sentence, as of the whole sum and body thereof, unless we first of all prove that it was the drift, scope, and purpose of Almighty God in holy Scripture to comprise all things which man may practise. But admit this, and mark, I beseech you, what would follow. God, in delivering Scripture to His church, should clean have abrogated among them the Law of Nature, which is an infallible knowledge imprinted in the minds of all the children of men, whereby both general principles for directing of human actions are comprehended, and conclusions derived from them; upon which conclusions groweth in particularity the choice of good and evil in the daily affairs of this life. Admit this, and what shall the Scripture be but a snare and a torment to weak consciences, filling them with infinite perplexities, scrupulosities, doubts insoluble, and extreme despairs? Not that the Scripture itself doth cause any such thing-for it tendeth to the clean contrary, and the fruit thereof is resolute assurance and certainty in that it teacheth-but the necessities of this life urging men to do that which the light of nature, common discretion, and judgment of itself directeth them unto; on the other side, this doctrine teaching them that so to do were to sin against their own souls, and that they put forth their hands to iniquity, whatsoever they go about, and have not first the sacred Scripture of God for direction; how can it choose but bring the simple a thousand times to their wits' end; how can it choose but vex and amaze them? For in every action of common life, to find out some sentence clearly and infallibly setting before our eyes what we ought to doseem we in Scripture never so expert-would trouble us more than we are aware. weak and tender minds, we little know what misery this strict opinion would breed, besides the stops it would make in the whole course of all men's lives and actions. Make all things sin which we do by direction of nature's light, and by the rule of common discretion, without thinking at all upon Scripture: admit this position, and parents shall cause their children to sin, as oft as they cause them to do anything, before they come to years of capacity, and be ripe for knowledge in the Scripture. Admit this, and it shall not be with masters as it was with him in the gospel; but servants being commanded to go, shall stand still till they have their errand warranted unto thent by Scripture. Which, as it standeth with Christian duty in some cases, so in common affairs to require it were most unfit.

Defence of Reason.

In

But so it is, the name of the light of nature is made hateful with men; the star of reason and learning, and all other such-like helps, beginueth no otherwise to be thought of, than if it were an unlucky comet; or as if God had so accursed it, that it should never shine or give light in things concerning our duty any way towards him, but be esteemed as that star in the Revelation, called Wormwood, which, being fallen from heaven, maketh rivers and waters in which it falleth so bitter, that men tasting them die thereof. A number there are who think they cannot admire as they ought the power and authority of the Word of God, if in things divine they should attribute any force to man's reason; for which cause they never use reason so willingly as to disgrace reason. Their usual and common discourses are unto this effect. First, the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him; neither can he know them because they are spiritually discerned,' &c., &c. By these and the like disputes, an opinion hath spread itself very far in the world; as if the way to be ripe in faith were to be raw in wit and judgment; as if reason were an enemy unto religion, childish simplicity the mother of ghostly and divine wisdom.

To our purpose, it is sufficient that whosoever doth serve, honour, and obey God, whosoever believeth in Him, that man would no more do this than innocents and infants do, but for the light of natural reason that shineth in him, and maketh him apt to apprehend those things of God, which being by grace discovered, are effectual

to persuade reasonable minds, and none other, that honour, obedience, and credit belong aright unto God. No man cometh unto God to offer him sacrifice, to pour out supplications and prayers before Him, or to do him any service, which doth not first believe Him both to be, and to be a rewarder of them who in such sort seek unto Him. Let men be taught this, either by revelation from heaven, or by instruction upon earth by labour, study, and meditation, or by the only secret inspiration of the Holy Ghost; whatsoever the mean be they know it by, if the knowledge thereof were possible without discourse of natural reason, why should none be found capable Thereof but only men; nor men till such time as they come unto ripe and full ability 10 work by reasonable understanding? The whole drift of the Scripture of God, what 18 it, but only to teach theology? Theology, what is it, but the science of things divine? What science can be attained unto, without the help of natural discourse and reason? Judge you of that which I speak,' saith the apostle. In vain it were to speak anything of God, but that by reason men are able somewhat to judge of that they hear, and by discourse to discern how consonant it is to truth. Seripture, indeed, teacheth things above nature, things which our reason by itself could not reach unto. Yet those also we believe, knowing by reason that the Scripture is the word of God.

The thing we have handled according to the question moved about it; which question is, whether the light of reason be so pernicious that, in devising laws for the church, meu ought not by it to search what may be fit and convenient? For this cause, therefore, we have endeavoured to make it appear, how, in the nature of reason itself, there is no impediment, but that the self-same spirit which revealeth the things that God hath set down in his law, may also be thought to aid and direct men in finding out, by the light of reason, what laws are expedient to be made for the guiding of his church, over and besides them that are in Scripture.

The Nature and Majesty of Law.

That which hath greatest force in the very things we see, is notwithstanding itself oftentimes not seen. The stateliness of houses, the goodliness of trees, when we be hold them, delighteth the eye; but that foundation which beareth ap the one, that root which ministereth unto the other nourishment and life, is in the bosom of the earth concealed; and if there be at any time occasion to search into it, such labour is then more necessary than pleasant, both to them which undertake it, and for the lookers on. In like manner the use and benefit of good laws; all that five under them may enjoy with delight and comfort, albeit the grounds and first original causes from whence they have sprung be unknown, as to the greatest part of men they are. But when they who withdraw their obedience pretend that the laws which they should obey are corrupt and vicious, for better examination of their quality, it behoveth the very foundation and root, the highest well-spring and fountain of them, to be discovered. Which, because we are not oftentimes accustomed to do, when we do it, the pains we take are more needful a great deal than acceptable: and the matters which we handle seem, by reason of newness (till the mind grow better acquainted with them), dark, intricate, and unfamiliar.

And because the point about which we strive is the quality of our laws, our first entrance hereinto cannot better be made than with consideration of the nature of law in general.

All things that are have some operation not violent or casual. Neither doth anything ever begin to exercise the same without some fore-conceived end for which it worketh. And the end which it worketh for is not obtained, unless the work be also fit to obtain it by. For unto every end every operation will not serve. That which doth assign unto each thing the kind, that which doth moderate the force and power, that which doth appoint the form and measure of working, the same we term a Law. So that no certain end could ever be obtained unless the actions whereby it is obtained were regular, that is to say, made suitable, fit, and correspondent unto their end by some canon, rule, or law.

Moses, in describing the work of creation, attributeth speech unto God: God said, let there be light; let there be a firmament; let the waters under the heaven be gathered together into one place; let the earth bring forth; let there be lights in the firmament of heaven. Was this only the intent of Moses, to signify the infinite greatness of God's power by the easiness of his accomplishing such effects, without