is reported that he frequently remitted large sums to Beza himself.

In his temper, he was irascible,- -an infirmity, alas! that is seldom found disunited from ardent zeal. This disposition, however, it is said, he partially subdued; so far, indeed, that the 'judicious Hooker' scruples not to say, "that he always governed with that moderation which useth, by patience, to suppress boldness." Nevertheless, there were incontrovertibly seasons in which he governed, but without moderation, and displayed far more boldness than patience. He published nothing but what the controversy with Cartwright provoked. In Strype's life, however, will be found a curious collection of his papers, declarations, letters, &c., which form both a valuable commentary on his own character, and one strikingly illustrative of the times in which he lived.

Richard Hooker.

BORN A. D. 1553.-DIED A. D. 1600.

This celebrated divine was born at Heavitree, near Exeter, about the year 1553. His parents were respectable in character, and of middling circumstances, but neglected not the education of their son. He was placed at the grammar school of Exeter, and, by his early genius, modesty, and inquisitive mind, won the affections of his tutor. This worthy man interested himself exceedingly for young Hooker; and, by his earnest persuasion, the youth was continued at school to wait for some opening whereby he might proceed to college. Being now destined for the church, his parents and tutor redoubled their diligence to instil into his mind the principles of piety and virtue; and the tutor did his part toward the advancement of his pupil in the paths of learning.

Young Hooker had an uncle, possessed of wealth, and residing in the city of Exeter, chamberlain of the city, and representing it in parliament; learned also in antiquities, and able to appreciate the value of education. To this gentleman the tutor applied, on behalf of his pupil, to prevail with him to become his patron, and send him to college. The uncle assenting, Richard was introduced by him to Bishop Jewel, whom he "besought, 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 patron, and prevent him from being a tradesman, for that he was a boy of remarkable hopes."

Being now in his fourteenth year, Richard was directed, by the ishop, to remove to Oxford, and there to attend Dr Cole, then president of Corpus Christi college, who appointed him a tutor, and made him Bible-clerk of the college. Here he continued under the instruction of Dr John Reynolds until he was eighteen; and his patron, the bishop, took care to recommend him so strongly to Sandys, archbishop of York, that he had the bishop's son for a pupil at Oxford. About this period, he had a dangerous illness, which lasted two months. On his

recovery, he took a journey on foot, with a college friend, to see his mother, who had been extremely anxious for his recovery. On his way, he called on his patron, the bishop, at Salisbury, who treated him with great friendship, enjoining him to return to him on his way back. In the meantime, however, the bishop died, and Hooker became dejected at the loss of his patron. His friend, Dr Cole, however, promised him his assistance, and, in a short time, he was chosen to be one of the twenty scholars of the foundation, being a native of Devonshire. Having taken his degree of master of arts, in 1577, he was chosen fellow of the college. At this time Hooker contracted an intimacy with several learned men, whose names are well known to the world, among whom were Sir Henry Savil, Dr J. Reynolds, and Dr Spence. His two distinguished pupils, Sir Edwyn Sandys and George Cranmer, nephew to the archbishop, entertained for him the highest regard, and became his intimate friends.

Thus pursuing his studies till about 1581, he then entered into orders, and was, according to the college statutes, immediately appointed to preach a sermon at St Paul's Cross, London. On arrival in

town, after a fatiguing and uncomfortable journey on horseback, he was lodged at a dwelling appropriated for the preachers, called the Shunamite's house. This was kept by a person of the name of Churchman, whose wife, pitying Mr Hooker's sad plight, nursed him very assiduously, thereby enabling him to go through the duty for which he came. The worthy preacher felt his hostess's kindness so gratefully, that he was easily persuaded to promise her that he would enter into the matrimonial estate, and commit to her care the business of choosing him a wife. Mrs Churchman soon fulfilled her commission, by proposing her own daughter, who soon after became Mrs Hooker. Having thus lost his fellowship, and, according to report, made a most unequal match, he was presented, in 1584, to the rectory of Drayton-Beauchamp, in Buckinghamshire, where, having continued about a year, his two pupils, Edwyn Sandys and George Cranmer, on their return from their travels paid him a visit. They found him tending a few sheep on the common, with the odes of Horace in his hand, and learned that they must stay with him there till the servant's return. They had scarcely entered the parsonage when Mrs Hooker sent for her husband to rock the cradle; and the visitors, finding their presence unwelcome to the lady, took their departure hastily, much lamenting their beloved tutor's condition, to which, however, he was piously resigned, as appears by his reply to George Cranmer's condolement," 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 to his will, and possess my soul in patience and peace."

On their return to London, Edwin Sandys earnestly solicited his father, then bishop of London, to provide for Hooker's more comfortable maintenance. An opportunity soon occurred by the death of Mr Alvy, master of the temple, who, for his learning and consistent deportment, had acquired the appellation of Father Alvy. The archbishop so strongly recommended Mr Hooker to succeed their late friend, that the benchers offered him the appointment, which, though pressed by the bishop, he was most reluctant to accept, preferring a more private and quiet station. His aversion, however, being overcome by the bishop's persua

sions, he was, by patent, made master of the temple for life, being then in the 34th year of his age. The publicity of this situation was not suitable to the habits of Hooker, nor was he able to enjoy that personal quietness which he desired. Being the morning lecturer at the temple, in the room of Mr Alvy, the afternoon preacher was Mr Travers, who followed the opinions of Cartwright the puritan, and leaned to the presbyterian side in discipline. This contrariety of sentiment led to an amicable controversy between the lecturers, who seem to have entertained for each other all due respect. Thus, it was observed, "the forenoon sermon spoke Canterbury, and the afternoon Geneva."

This pulpit warfare having continued sometime, and the benchers being as divided as their preachers, Travers's sentiments beginning to prevail in the temple, the archbishop, Whitgift, put a stop to Mr Travers's preaching, by a positive prohibition. Travers appealed in vain to the queen, though powerfully supported in the council by the earl of Leicester and others. The archbishop, her 'little black husband,' as she termed him, effectually excluded him, and thus decided the controversy in the temple. But Mr Travers having published his memorial addressed to the queen, and his cause being taken up by persons of great consideration, Hooker was called upon, also, to appear in print with his answer, which he dedicated to the archbishop. Mr Travers accused Hooker of maintaining several doctrinal errors, particularly this, that men might be saved although they mingled their own merits with those of Christ, supposing, for example, a pope or cardinal to renounce all error, this one opinion of merit excepted, that we ought not to conclude them without hope.

The removal of Mr Travers from the temple, in this way, gave much offence to many of the benchers, who were not careful to transfer to Mr Hooker the respect which they had manifested to their late minister. Hooker, however, thought to win them, by composing a regular treatise on church polity, to be comprised in eight books, justifying to the utmost the established order of the church of England. This work was to defend the doctrine of the church's power to make canons for the use of ceremonies, and, by law, to impose an obedience to them as upon her children. Having commenced the work in the temple, he found too much distraction in that situation, and, therefore, solicited the archbishop to remove him to the country. In his address he says, "I am weary of the noise and oppositions of this place: 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, and therein laid a hopeful foundation for the church's peace; and so as not to provoke

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your adversary, Mr Cartwright, nor Mr Travers, whom I take to be mine-but not mine enemy-God knows this to be my meaning. To which end I have searched many books, and spent many thoughtful hours, and I hope not in vain, for I write to reasonable men. But, my lord, I shall never be able to finish what I have begun unless I be removed into some quiet country parsonage, where I may see God's blessings spring out of my mother earth, and eat mine own bread in peace and privacy,-a place where I may, without disturbance, meditate my approaching mortality, and that great account which all flesh must, at the last great day, give to the God of all spirits. This is my design; and, as these are the desires of my heart, so they shall, by God's assistance, be the constant endeavours of the uncertain remainder of my life; and, therefore, if your Grace can think me and my poor labours worthy of such a favour, let me beg it, that I may perfect what I have begun, which is a blessing I cannot hope for in this place."

Mr Hooker, therefore, in 1591, was presented to the rectory of Boscum, near Salisbury, and, in the same year, was instituted a minor prebendary of the cathedral. Here he continued till he had finished four of his eight proposed books on ecclesiastical polity, which he printed and published in 1594, being then in the 39th year of his age. In 1595 he surrendered the living of Boscum, and was presented by the queen with that of Bishop's Borne, three miles from Canterbury. Here he proceeded with his treatise, and, having completed the fifth book, he published it separately in 1597, and dedicated it to his patron, the archbishop. The fame of this work having reached Rome, and being approved of by the most learned of the papists, Cardinal Allen and Dr Stapleton recommended it so strongly to Clement the VIII., that he desired to have it translated into Latin, declaring that "his works would get reverence by age, for that there were such seeds of eternity in them as would make them continue till the last fire shall consume all learning.' This work was also highly esteemed by James the First, who said to Archbishop Whitgift," I have received more satisfaction in reading a a leaf or paragraph in Mr Hooker, though it were but about the fashion of churches, or church music, or the like, but especially of the sacraments, than I have had in reading large treatises written but of one of those subjects by others, though very learned-men." Charles the First, also, had so high a regard for this work that he enjoined his son to be "studious in Mr Hooker's books." At Bishop's Borne he divided his time between study and devotion and the discharge of his pastoral duties, and proceeded to the completion of the remaining three books of the church polity.

While in this retirement he contracted a close intimacy with Dr Saravia, an opponent of Beza on the subject of church polity. This friendship was particularly cheering to Hooker under his last illness, which was thought to be aggravated by his close application to study, in order to finish his book. This being accomplished, his appetite failed, and he was confined to his bed. The day preceding his death, his friend, Dr Saravia, confessed him, gave him absolution, and administered the sacrament to him. The next morning, on visiting him, the Doctor found him in meditation, and, on inquiring the subject, he replied that he was meditating the number and nature of angels, and their blessed obedience and order, without which peace could not be in hea

ven; and, oh, that it might be so on earth! adding these words :—“ I have lived to see this world is made up of perturbations, and I have been long preparing to leave it, and gathering comfort for the dreadful hour of making my account with God, which I now apprehend to be near; and though I have, by his grace, loved him in my youth, and feared him in mine age, and laboured to have a conscience void of offence to him, and to all men, yet if thou, O Lord, be extreme to mark what I have done amiss, who can abide it? and, therefore, where I have failed, Lord, show mercy to me; for I plead not my righteousness, but the forgiveness of my unrighteousness for his merits who died to purchase a pardon for penitent sinners; and since I owe thee a death, Lord, let it not be terrible, and then take thine own time. I submit to it. Let not mine, O Lord, but thy will be done." Then falling into slumber, on his awaking he said," Good Doctor, God hath heard my daily petitions, for I am at peace with all men, and he is at peace with me; and from which blessed assurance feel that inward joy which this world can neither give nor take from me.' Soon after uttering these words, he expired, in the 46th year of his age, and A. D. 1600.

Dean Nowell.

BORN A. D.1507.-DIED a. d. 1601.

THE name of Alexander Nowell, during a period of seventy years, was intimately connected with the civil and ecclesiastical history of his country. He was the son of John Nowell, of Read, in the county of Lancaster, and was born in 1507 or 1508. He was educated at Middleton, and became a member of Brazen-nose college, Oxford, at the early age of thirteen. In his twentieth year, he was a public reader of logic in that university. In 1543, he was appointed second master on the new foundation of Westminster school, in which important station he is said to have instilled the principles of the Reformation into the minds of his pupils, while reading with them the New Testament in the original language. The successor of Nowell in the mastership of Westminster, was Nicholas Udall, famous, like Busby, 'for erudition and for flogging.'

In the first parliament of Mary, Nowell was returned for Loo, in Cornwall, but was not permitted to take his seat, on the ground of his being a prebendary of Westminster, and merely having a voice in the convocation. The decision was by no means a correct one, for none below the dignity of dean or archdean were bound to personal appearance in the convocation; but Nowell found it expedient to submit to it, and soon afterwards to remove altogether from the kingdom, and join his exiled countrymen in Germany. In their society he distinguished himself by his endeavours to preserve and promote the general harmony, which was threatened with interruption by the unfortunate disputes which occurred amongst them, on the subject of church government. On the accession of Elizabeth, Nowell returned to England, and was made one of the commissioners for the visitation of the kingdom. His brother, Laurence, was appointed dean of Lichfield; himself, rector of Saltwood, prebendary of Canterbury, prebendary of