"The measure above recommended, is such as is pursued by other societies in similar cases. Among the presbyterians, a Magazine, called "The Assembly's Missionary Magazine," is published under the sanction of their General Assembly, and the profits of it are applied to the support of their Missionaries; they have appointed 32 persons for the present year, who are to contribute in filling the pages of the work; and they mention the names of persons (38 or 40 in the whole) in each of the states from Massachusetts to South Carolina, who they say have offered their services to promote the circulation of the Magazine; and they add, that those gentlemen will be regularly supplied with the Magazine, and they authorize them to receive payment for the same. The Church in Connecticut, much to its honor, has undertaken the Churchman's Magazine. But your truly valuable work is not sufficiently known abroad. In Philadelphia it is but little known, though it is probable a considerable number of copies would be taken there, and regularly paid for, if the work was seen, and if copies could there be had. If application were made to the Bishop and other clergy in Philadelphia, to permit the clerks of the respective churches to call upon the members, and pew-holders, and solicit subscriptions, having with them to show a copy of the work; there would doubtless be a great addition to your list."

Another Correspondent writes:

"I am happy to find the Magazine, as I think, well edited, and calculated for usefulness among people of all ages and descriptions. But among sh as my parishioners mostly are, I believe a greater proportion of plain and simple narration of interesting facts, biographical and historical-and indeed of various matter calculated to be religiously and morally amusing, as well as instructive, would tend to its more general circulation and greater usefulness.

"I wish it were in my power to furnish it with something suitable to my own ideas of its wants; but hitherto I have not had leisure to attempt it, and indeed I have much more confidence in the abilities. of many gentlemen who have more leisure, than I have in my own. It is however in the power of every person, to select something in the course of his reading which might probably assist the editor of such a periodical publication; and I know it is incumbent on the clergy of our Church in particular, to endeavor to assist the editor of the Magazine, both by original composition and suitable selections; and I intend doing my duty by offering something for your consideration in the course of this year.

With best wishes for its enlarged circulation and continued usefulness, I am, &c."

**

IN our Magazine for October 1806, Page 378, inadvertently no reference was made which might direct the reader where to find Calvin's sentiments on Confirmation. They appear in his Institutes, Book IV. chap. xix. 4.

THE

Churchman's Magazine.

[VOL. IV.]

FEBRUARY, 1807.

[No. 2.]

BIOGRAPHY.

The Life of Richard Hooker.

THE judicious and immortal author of the ECCLESIASTICAL POLITY, was born at Heavitree, a small village near Exeter, about the year 1553. His parents were in rather mean circumstances, yet they contrived to give their children a good education, and Richard in particular, was placed at the grammar school in Exeter. It is observed, says his honest biographer, Walton, that at his being a school-boy, he was an early questionist, quietly inquisitive why this was, and why that was not, to be remembered? Why this was granted, and that denied? This being mixed with a remarkable modesty, and a sweet serene quietness of nature, and with them a quick apprehension of many perplexed parts of learning, imposed then upon him as a scholar, made his master and others believe him to have an inward blessed divine light, and therefore to consider him as a little wonder. This meekness and conjuncture of knowledge, with modesty in his conversation, being observed by his school-master, caused him to persuade his parents (who intended him for an apprentice) to continue him at school, till he could find some means to ease them of a part of their care and charge, assuring them that their son was so enriched with the blessings of nature and grace, that God seemed to single him out as a special instrument of his glory. Accordingly, this good school-master prevailed on John Hooker, then chamberlain of Exeter, and uncle to Richard, to maintain him at the university but soon afterwards this Mr. Hooker, mentioning the good qualities of his nephew to Bishop Jewell, who was also a relation of his, that excellent prelate took the charge off his hands. By him Richard Hooker was sent, in 1567, to Corpus Christi College, Oxford, where he was provided with a clerk's place, which, with the bishop's allowance, supported him comfortably. He did not, however, enjoy the patronage of this excellent prelate but about three years, before he received the melancholy news of his death. This circumstance affected him greatly; but Dr. Cole, the president of his college, raised his spirits by assuring him, that he should want or nothing to enable him to prosecute his studies, and he was as good as his word.

F

Not long before his death, bishop Jewell had recommended his nephew to Dr. Edwin Sandys, archbishop of York, to be tutor to his eldest son, and accordingly his grace sent him to Oxford instead of Cambridge, on that recommendation, for which he alledged this reason, I will have a tutor for my son that shall teach him learning by instruction, and virtue 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 doubtless a better choice could not be made; for Mr. Hooker was now in the nineteenth year of his age, had spent five in the university, and had, by a constant unwearied diligence, attained a perfection in the learned languages. With this knowledge he had also a 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, Edwin Sandys and George Cranmer.

This (says Walton) for Mr. Hooker's learning. And for his behavior, amongst other things, this still remains of him: that for four years he was but twice absent from chapel-prayers; and that his behavior there was such as showed an awful reverence of that God whom he there worshipped, giving all outward testimonies that his affections were set on heavenly things. This was his behavior towards God; and for that to man, it is observable that he was never known to be angry, or passionate, or extreme in any of his desires; never heard to repine or dispute with providence, but by a quiet gentle submission and resignation of his will to the wisdom of his Creator, bore the burthen of the day with patience; never heard to utter an uncomely word: and by this, and a grave behavior, 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 behavior and discourse that is required in a collegiate life. And when he took any liberty to be pleasant, his wit was never blemished with scoffing, or the utterance of any conceit, that bordered upon, or might beget a thought of looseness in his hearers. Thus mild, thus innocent and exemplary was his behavior in college; and thus this good man continued till his death, still increasing in learning, in patience and piety.

In 1573 he was admitted a scholar on the foundation, and in 1577, he took his master's degree, in which year he became fellow of his college. In 1579, he was chosen to read the Hebrew lecture, but shortly afterward, with his learned countryman Dr. John Reynolds, he was expelled college. It is certain they were not restored until the end of that year, but what the occasion of their expulsion was, does not appear. There is, however, a letter extant of Dr. Reynolds to Sir Francis Knolles, which complains strongly of the conduct of a "certain person of the college for unrighteous dealing" in this business; and the letter had the desired effect of restoring these two excellent men to their stations.

Shortly after this he entered into orders, and in 1581, was appointed to preach at St. Paul's cross; on which occasion he lodged at what was called the Shunamite's house, because it was appropriated for the convenience of those ministers, who came from the universities, to

preach at that place. This house was kept at that time by one Churchman, whose wife persuaded poor Mr. Hooker that it would be better for him to get a wife; and, on her recommendation, he not long after married her daughter, Joan, who brought him neither beauty nor portion; and for her conditions, they were too much like that wife's which is, by Solomon, compared to a dripping house. By this marriage the good man was drawn from the tranquility of his college, into the thorny wilderness of a busy world; into those corFoding cares that attend a married priest, and a country parsonage ; which was Drayton Beauchamp, in Buckinghamshire.

In this condition he continued about a year, in which time his two pupils, Edwin Sandys, and George Cranmer, took a journey to see their tutor, where they found him reading Horace, and tending a few sheep in a common field; which he told them he was obliged to do, because his servant was gone home to dinner. When the man returned and released him, his pupils accompanied him to his house, where their best entertainment was his quiet company, which was soon denied them; for Richard was called to rock the cradle; and the rest of the entertainment was so unpleasant that they departed the next day. The condition of their tutor greatly distressed them, and Mr. Sandys represented it in such a manner to his father, that, through his interest, Mr. Hooker was, the next year, (1585) appointed master of the temple. About this time the puritans, or nonconformists, being encouraged by the earl of Leicester, were uncommonly arrogant, and greatly disturbed the peace of the nation, by the zeal with which they endeavored to promote what they called reformation. The providence of God had placed that great prelate Dr. John Whitgift in the see of Canterbury, and by his steadiness the church of England was guided safely through the storm. Yet the puritans continued very active in their attempts to despoil the church; and their lecturers were exceedingly bold in declaiming against episcopacy and a prescribed form of prayer, the use of the surplice, of the sign of the cross, and other primitive institutions. The temple church had one of those zealots for an afternoon preacher, one Travers; who, being greatly disappointed in not obtaining the mastership, set himself to oppose the sentiments of Mr. Hooker, in his public discourses. This man was of the presbyterian party, and Mr. Hooker was a firm episcopalian, so that, as one pleasantly observed, the forenoon sermon spake Canterbury, and the afternoon Geneva. This opposition continued a long time, till the prudent archbishop put a stop to it by prohibiting Mr. Travers from preaching, Against this prohibition he appealed to the privy council; but, though he had some powerful friends there, yet he could not prevail, for the queen had prudently committed the affairs of the church to the archbishop's management.

This affair gave great offence to the puritans, and a paper contest ensued between Mr. Hooker and Mr. Travers, in which the former distinguished himself by his extensive learning, strength of reasoning, and candor of expression. It is not unworthy the noting, says his honest biographer, that in the management of so great a contro versy, a sharper reproof than this never fell from the happy pen of

this humble man: Your next argument (says Mr. Hooker, in reply to some angry exceptions of his antagonist) consists of railing, and of reasons; to your railing I say nothing, to your reasons I say what follows.

The following observation of Walton on this passage and behavior of Mr. Hooker, is most excellent. "I am glad of this fair occasion (says he) to testify 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 obedience and truth had kissed each other; then peace and piety had flourished in our nation, and the church and state had been like Jerusalem, that is at unity with itself; but this can never be expected till God shall bless the common people of this nation with a belief that schism is a sin; and they are not fit to judge what is schism;" and bless them also with a belief, that there may be offences taken which are not given, and that laws are not made for private men to dispute, but to obey.

To this dispute we are indebted for those immortal books of EcCLESIASTICAL POLITY, concerning the excellence of which it would be unnecessary to make any remarks in this place. The foundation of those books was laid in the temple, but not finding that a fit place wherein to finish what he had designed, he solicited the archbishop for a removal to some retired spot, where, says he, I may study, and pray for God's blessing upon my endeavors, and keep myself in peace and privacy, and behold God's blessing spring out of my mother earth, and eat my own bread without opposition.

His request was readily complied with, and the rectory of Boscum, in the diocese of Salisbury, becoming vacant, he was presented to it in 1591, in which year he was also instituted to be a minor prebend in that cathedral. In 1595 he quitted Boscum for the rectory of Bishop's Bourne, in Kent, to which he was presented by the archbishop, and here he continued till his death. The four first books of his Polity were published while he resided at Boscum, and the fifth appeared in 1597, with a dedication to his patron, the archbishop.

These books were read with admiration, not only at home but in foreign nations. They were soon conveyed to Rome, where cardinal Allen and Dr. Stapleton, two learned Englishmen, presented them to Pope Clement VIII. with this commendation, that, though his holiness had said he never met with an English book whose writer deserved the name of author; yet there now appeared a wonder, for a poor obscure English priest had writ four such books of laws and church polity, and in a style that expressed such a grave, and so humble a majesty, with such clear demonstration of reason, that in all their reading they had not met with any that exceeded him. In consequence of this encomium, the Pope desired Dr. Stapleton to read part of the work to him in latin, and when the doctor had done, he said, "there is no learning that this man has not searched into ; nothing too hard for his understanding. This man indeed deserves the name of an author; his books will get reverence by age, for there are in them such seeds of eternity, that if the rest be like this, they