Lives of John Donne, Henry Wotton, Rich'd Hooker, George Herbert Part 4

[Sidenote: His bashfulnes]

This Parsonage of Bourne is from Canterbury three miles, and near to the common road that leads from that City to Dover; in which Parsonage Mr. Hooker had not been twelve months, but his books, and the innocency and sanct.i.ty of his life became so remarkable, that many turned 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 clothed in purple and fine linen?" No, indeed: but an obscure, harmless man; a man in poor clothes, his loins usually girt in a coa.r.s.e gown, or canonical coat; of a mean stature, and stooping, and yet more lowly in the thoughts of his soul; his body worn out, not with age, but study and holy mortifications; his face full of heat-pimples, begot by his unactivity and sedentary life.

And to this true character of his person, let me add this of his disposition and behaviour: G.o.d and Nature blessed him with so blessed a bashfulness, that as in his younger days his pupils might easily look him out of countenance; so neither then, nor in his age, did he ever willingly look any man in the face: and was of so mild and humble a nature, that his poor Parish-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 weaksighted; and where he fixed his eyes at the beginning of his sermon, there they continued till it was ended: and the Reader has a liberty to believe, that his modesty and dim sight were some of the reasons why he trusted Mrs. Churchman to choose his wife.

[Sidenote: His Parish Clerk]

This Parish-Clerk lived till the third or fourth year of the late Long Parliament; betwixt which time and Mr. Hooker's death there had come many to see the place of his burial, and the Monument dedicated to his memory by Sir William Cowper, who still lives; and the poor Clerk had many rewards for shewing Mr. Hooker's grave place, and his said Monument, and did always hear Mr. Hooker mentioned with commendations and reverence; to all which he added his own knowledge and observations of his humility and holiness; and in all which discourses the poor man was still more confirmed in his opinion of Mr. Hooker's virtues and learning. But it so fell out, that about the said third or fourth year of the Long Parliament, the then present Parson of Bourne was sequestered,--you may guess why,--and a Genevan Minister put into his good living. This, and other like sequestrations, made the Clerk express himself in a wonder, and say, "They had sequestered so many good men, that he doubted, if his good master Mr. Hooker had lived till now, they would have sequestered him too!"

It was not long before this intruding Minister had made a party in and about the said Parish, that were desirous to receive the Sacrament as in Geneva; to which end, the day was appointed for a select company, and forms and stools set about the altar, or communion-table, for them to sit and eat and drink: but when they went about this work, there was a want of some joint-stools, which the Minister sent the Clerk to fetch, and then to fetch cus.h.i.+ons,--but not to kneel upon.--When the Clerk saw them begin to sit down, he began to wonder; but the Minister bade him "cease wondering, and lock the Church-door:" to whom he replied, "Pray take you the keys, and lock me out: I will never come more into this Church; for all men will say, my master Hooker was a good man, and a good scholar; and I am sure it was not used to be thus in his days:" and report says the old man went presently home and died; I do not say died immediately, but within a few Christian days after.[30]

[Sidenote: His Christian behavior]

But let us leave this grateful Clerk in his quiet grave, and return to Mr. Hooker himself, continuing our observations of his Christian behaviour in this place, where he gave a holy valediction to all the pleasures and allurements of earth; possessing his soul in a virtuous quietness, which he maintained by constant study, prayers, and meditations. His use was to preach once every Sunday, and he, or his Curate, to catechise after the second Lesson in the Evening Prayer.

His Sermons were neither long nor earnest, but uttered with a grave zeal and an humble voice: his eyes always fixed on one place, to prevent imagination from wandering; insomuch that he seemed 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 rhetoric, as did rather convince and persuade, than frighten men into piety; studying not so much for matter,--which he never wanted,--as for apt ill.u.s.trations, to inform and teach his unlearned hearers by familiar examples, and then make them better by convincing applications; never labouring by hard words, and then by heedless distinctions and sub-distinctions, to amuse his hearers, and get glory to himself; but glory only to G.o.d. Which intention, he would often say, was as discernible in a Preacher, "as a natural from an artificial beauty."

[Sidenote: Fasting and prayer]

He never failed the Sunday before every Ember-week to give notice of it to his paris.h.i.+oners, persuading them both to fast, and then to double their devotions for a learned and a pious Clergy, but especially the last; saying often, "That the life of a pious Clergyman was visible rhetoric; and so convincing, that the most G.o.dless men--though they would not deny themselves the enjoyment of their present l.u.s.ts--did yet secretly wish themselves like those of the strictest lives." And to what he persuaded others, he added his own example of fasting and prayer; and did usually every Ember-week take from the Parish-Clerk the key of the Church-door, into which place he retired every day, and locked himself up for many hours; and did the like most Fridays and other days of fasting.

He would by no means omit the customary time of Procession, persuading all, both rich and poor, if they desired the preservation of love, and their Parish-rights and liberties, to accompany him in his perambulation; and most did so: in which perambulation he would usually express more pleasant discourse than at other times, and would then always drop some loving and facetious observations to be remembered against the next year, especially by the boys and young people; still inclining them, and all his present paris.h.i.+oners, to meekness, and mutual kindness and love; because "Love thinks not evil, but covers a mult.i.tude of infirmities."

[Sidenote: Parish work]

He was diligent to enquire who of his Parish were sick, or any ways distressed, and would often visit them, unsent for; supposing that the fittest time to discover to them 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 bewailing their sins, with purpose to forsake them, and then to receive the Communion, both as a strengthening of those holy resolutions, and as a seal betwixt G.o.d and them of his mercies to their souls, in case that present sickness did put a period to their lives.

And as he was thus watchful and charitable to the sick, so he was as diligent to prevent lawsuits; still urging his paris.h.i.+oners and neighbours to bear with each other's infirmities, and live in love, because, as St. John says, "He that lives in love, lives in G.o.d: for G.o.d is love." And to maintain this holy fire of love constantly burning on the altar of a pure heart, his advice was to watch and pray, and always keep themselves fit to receive the Communion, and then to receive it often; for it was both a confirming and strengthening 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 seemed his youth to be taught of G.o.d, so he seemed 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 eternity. And though, in this weak and declining age of the world, such examples are become barren, and almost incredible; yet let his memory be blessed by this true recordation, because he that praises Richard Hooker, praises G.o.d 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 these his virtues.

[Sidenote: Slanderous tongues]

[Sidenote: False accusations]

[Sidenote: A prayer]

This was his constant behaviour both at Bourne, and in all the places in which he lived: thus did he walk with G.o.d, and tread the footsteps of primitive piety; and yet, as that great example of meekness and purity, even our blessed Jesus, was not free from false accusations, no more was this disciple of his, this most humble, most innocent, holy man. His was a slander parallel to that of chaste Susannah's by the wicked Elders; or that against St. Athanasius, as it is recorded in his life,--for this holy man had heretical enemies,--a slander which this age calls _trepanning_.[31] The particulars need not a repet.i.tion; and that it was false, needs no other testimony than the public punishment of his accusers, and their open confession of his innocency. It was said, that the accusation was contrived by a dissenting brother, one that endured not Church-ceremonies, hating him for his book's sake, which he was not able to answer; and his name hath been told me; but I have not so much confidence in the relation, as to make my pen fix a scandal on him to posterity; I shall rather leave it doubtful till the great day of revelation. But this is certain, that he lay under the great charge, and the anxiety of this accusation, and kept it secret to himself for many months; and, being a helpless man, had lain longer under this heavy burthen, but that the Protector of the innocent gave such an accidental occasion, as forced him to make it known to his two dearest friends, Edwin Sandys and George Cranmer, who were so sensible of their tutor's 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 wronged him, and begged his pardon. To which the good man's reply was to this purpose: "The Lord forgive them; and the Lord bless you for this comfortable news.

Now have I a just occasion to say with Solomon, 'Friends are born for the days of adversity;' and such you have proved to me. And to my G.o.d I say, as did the Mother of St. John Baptist, 'Thus hath the Lord dealt with me, in the day wherein he looked upon me, to take away my reproach among men. 'And, O my G.o.d! neither my life, nor my reputation, are safe in my own keeping; but in thine, who didst take care of me when I yet hanged upon my mother's 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 my flights were restless; when my soul thirsted for a deliverance, as the hart panteth after the rivers of water; then thou, Lord, didst hear my complaints, 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 magnify thy mercies, who didst not give me over as a prey to mine enemies: the net is broken, and they are taken in it. Oh! blessed are they that put their trust in thee! and no prosperity shall make me forget those days of sorrow, or to perform those vows that I have made to thee in the days of my affliction; for with such sacrifices, thou, O G.o.d, art well pleased; and I will pay them."[32]

[Sidenote: His charity]

Thus did the joy and grat.i.tude of this good man's heart break forth; and it is 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, revenge being indeed so deeply rooted in human nature, that, to prevent the excesses of it,--for men would not know moderation,--Almighty G.o.d allows not any degree of it to any man, but says "vengeance is mine:" and though this be said positively by G.o.d himself, yet this revenge is so pleasing, that man is hardly persuaded to submit the manage of it to the time, and justice, and wisdom 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 pa.s.sion to the time and measure of G.o.d 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 however he would fast and pray that G.o.d would give them repentance, and patience to undergo their punishment." 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!"

[Sidenote: A long sickness]

About the year 1600, and of his age forty-six, he fell into a long and sharp sickness, occasioned by a cold taken in his pa.s.sage by water betwixt London and Gravesend, from the malignity of which he was never recovered; for after that time, till his death, he was not free from thoughtful days and restless nights: but a submission to His will that makes the sick man's bed easy, by giving rest to his soul, made his very languishment comfortable: and yet all this time he was solicitous in his study, and said often to Dr. Saravia,--who saw him daily, and was the chief comfort of his life,--"That he did not beg a long life of G.o.d for any other reason, but to live to finish his three remaining books of Polity; and then, 'Lord, let thy servant depart in peace;'"

which was his usual expression. And G.o.d heard his prayers, though he denied the Church the benefit of them, as completed 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, more he grew in humility, in holy thoughts, and resolutions.

[Sidenote: Approaching end]

About a month before his death, this good man, that never knew, or at least never considered, the pleasures of the palate, became first to lose his appet.i.te, and then to have an averseness to all food, insomuch that he seemed to live some intermitted weeks by the smell of meat only, and yet still studied and writ. And now his guardian angel seemed to foretel him that the day of his dissolution drew near; for which his vigorous soul appeared to thirst.

In this time of his sickness and not many days before his death, his house was robbed; of which he having notice, his question was, "Are my books and written papers safe?" And being answered that they were; his reply was, "Then it matters not; for no other loss can trouble me."

[Sidenote: Closing hours]

[Sidenote: Last words]

About one day before his death, Dr. Saravia, who knew the very secrets of his soul,--for they were supposed to be confessors to each other,--came to him, and, after a conference of the benefit, the necessity, and safety of the Church's absolution, it was resolved the Doctor should give him both that and the Sacrament the following day. To which end the Doctor came, and, after a short retirement and privacy, they two returned to the company; and then the Doctor gave him and some of those friends which were with him, the blessed Sacrament of the body and blood of our Jesus. Which being performed, the Doctor thought he saw a reverend gaiety and joy in his face; but it lasted not long; for his bodily infirmities did return suddenly, and became more visible, insomuch that the Doctor apprehended death ready to 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 better in appearance, deep in contemplation, 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, without which, peace could not be in Heaven: and Oh! that it might be so on Earth!" After which words, he said, "I have lived to see this world is made up of perturbations; and I have been long preparing to leave it, and gathering comfort for the dreadful hour of making my account with G.o.d, 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, shew mercy to me; for I plead not my righteousness, but the forgiveness of my unrighteousness, for His merits, who died to purchase 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 let thy will be done." With which expression he fell into a dangerous slumber; dangerous as to his recovery, yet recover he did, but it was to speak only these few words: "Good Doctor, G.o.d hath heard my daily pet.i.tions, for I am at peace with all men, and he is at peace with me; and from that blessed a.s.surance I feel that inward joy, which this world can neither give nor take from me: my conscience beareth me this witness, and this witness makes the thoughts of death joyful. I could wish to live to do the Church more service; but cannot hope it, for my days are past as a shadow that returns not." More he would have spoken, but his spirits failed him; and, after a short conflict betwixt Nature and Death, a quiet sigh put a period to his last breath, and so he fell asleep. And now he seems to rest like Lazarus in Abraham's bosom. Let me here draw his curtain, till with the most glorious company of the Patriarchs and Apostles, the most n.o.ble Army of Martyrs and Confessors, this most learned, most humble, holy man shall also awake to receive an eternal tranquillity, and with it a greater degree of glory than common Christians shall be made partakers of.

[Sidenote: A prayer]

In the mean time, Bless, O Lord! Lord, bless his brethren, the Clergy of this nation, with effectual endeavours to attain, if not to his great learning, yet to his remarkable meekness, his G.o.dly simplicity, and his Christian moderation; for these will bring peace at the last.

And, Lord, let his most excellent writings be blest with what he designed, when he undertook them: which was, glory to thee, O G.o.d! on high, peace in thy Church, and goodwill to mankind. Amen, Amen.

IZAAK WALTON.

[Footnote 1: Dr. John Jewel was born in the Parish of Berry Narber, in Devon, May 24th, 1522. He was educated at Merton, and Corpus Christi Colleges, Oxford, and in the reign of Edward VI, he publickly professed the Reformed Religion. During the reign of Mary he remained abroad; but on the accession of Elizabeth, he returned, and was made Bishop of Salisbury, in 1559. In his controversy with the Roman Catholics, he published his famous "Apology for the Church of England," which was translated into several languages, although it was greatly opposed by the Papists. His fatigues abroad, and his incessant study, so much impaired his const.i.tution, that he died, Sept. 21st, 1571.]

[Footnote 2: Dr. William Cole, 1599, exchanged with Dr. Reynolds the Presidents.h.i.+p of Corpus Christi College for the Deanery of Lincoln, which he did not long enjoy. He fled into Germany in the time of Queen Mary, and Anthony Wood names him as one of the exiles of Geneva engaged with Miles Coverdale in a new translation of the Bible.]

[Footnote 3: He was professor of Divinity in Oxford, and died May 21st, 1607. It has been said that he was brought up in the Romish faith, and that he was afterwards a strong supporter of the Puritans; but Fuller supposes that it was only for the sake of giving satisfaction to some of the more tender consciences of the Non-conformists, since the virtue of Reynolds was almost proverbial.]

[Footnote 4: One of Translators of the Bible of 1565, born at Hawkshead in Lancas.h.i.+re in 1519, and educated at St. John's College, Cambridge, where he embraced the Protestant faith. He was committed to the Tower and Marshalsea for having preached in favour of Lady Jane Grey; and on his release he left the kingdom, till the accession of Elizabeth, by whom he was made Bishop of Worcester. In 1570, he was translated to London, in 1576 to York, and in 1588, he died: his sermons are still admired, and a most virtuous character is given him by Fuller. His son, Sir Edward Sandys, Prebendary of York, was born about 1561, and is well known as the author of the tract ent.i.tled, "Europae Speculum," a view of the State of Religion in the Western parts of the World. He thus describes the various contrarieties of the state and church of Rome. "What pomp, what riot, to that of their Cardinals? What severity of life comparable to that of their Heremits and Capuchins? Who wealthier than their Prelates? who poorer by vow and profession than their Mendicants? On the one side of the street, a cloister of Virgins: on the other a stye of courtezans, with public toleration. This day all in masks, with all looseness and foolery: to morrow all in processions, whipping themselves till the blood follow.

On one door an excommunication throwing to h.e.l.l all transgressours: on another a Jubilee, or full discharge from all transgressions. Who learneder in all kinds of sciences than their Jesuits? what thing more ignorant than their ordinary ma.s.s-priests? What prince so able to prefer his servants and followers as the Pope, and in so great mult.i.tude? Who able to take deeper or readier revenge on his enemies?

What pride equal unto his, making Kings kiss his pantofle? What humility greater than his, shriving himself daily on his knees to an ordinary priest?"]

[Footnote 5: The name of this well-known English Cardinal is omitted in the later editions.]

[Footnote 6: Dr. Jackson was born at Wilton on the Wear, in Durham, in 1579, and was educated at Queen's and Corpus Christi Colleges, Oxford.

He was made Prebendary of Winchester in 1635, and Dean of Peterborough in 1638; he died in 1640, and his princ.i.p.al work is a "Commentary on the Creed."]

[Footnote 7: Dr. Thomas Harding, educated at Winchester school, became Fellow of New College, Oxford, in 1536. He was the first King's Hebrew Professor in that University, and in the reign of King Edward VI. he displayed great zeal for the Reformed Religion. Under Queen Mary he abandoned his principles, and obtained considerable preferment; a Prebend in the Church of Winchester, and the Treasurers.h.i.+p of Salisbury. On the accession of Queen Elizabeth he adhered to the religion to which he had recently conformed, and fled beyond sea to Louvain, where he distinguished himself by writing against Bishop Jewel's "Challenge." He had been Chaplain to the Duke of Suffolk, father of Lady Jane Grey.]

[Footnote 8: John Hart, a Jesuit, was educated in the University of Oxford. In 1571 he was admitted to the English College at Douay, and in 1578 was ordained priest. Returning in 1580 to England, he was apprehended, tried, and condemned to death; but on the day of his execution he was reprieved, and sent back to the Tower, where he remained three years. It was during his confinement in the Tower that he held a disputation with Dr. Reynolds. In 1584, being banished from England, Hart proceeded to Verdun and joined the Society of Jesus. He died at Jarislau, in Poland, on 19 July, 1594.]

[Footnote 9: A man of great piety of life, and such gravity, that he was scarcely ever seen to laugh. He was a native of Westphalia, in Germany: was Canon of Christ Church, Vice-Chancellor of the University, and in 1585-86, was consecrated Bishop of Hereford.]

[Footnote 10: Sir H. Savile was born at Over Bradley, near Halifax in Yorks.h.i.+re, Nov. 30th, 1549, and was entered of Merton College, Oxford.

He was Greek and Mathematical Preceptor to Queen Elizabeth, and was one of the Translators of the Bible, under James I., who knighted him in 1604. He died Feb. 19th, 1621-22.]

[Footnote 11: Mr. Morrison, Secretary to Lord Mountjoy, and author of "An Itinerary, containing his ten Years Travels through the twelve Dominions of Germany, Bohmerland, Switzerland, Denmark, Poland, England, Scotland, and Ireland; divided into three Parts. London, 1617." Fol. Published after his death, and originally written in Latin.]

[Footnote 12: The later editions of the Life of Hooker omit the account of this expulsion.]

[Footnote 13: A pulpit cross formed of timber, covered with lead, and mounted upon stone steps, which stood in the midst of the Church-yard of the Cathedral; in which Sermons were preached by eminent Divines every Sunday in the forenoon, when the Court, the Magistrates of the City, and a vast concourse of people usually attended. There is notice of its use so early as 1259, but it was not finished in its final form until 1449, by Kemp, Bishop of London, and it was finally destroyed by order of Parliament, in 1643. The Corporation of London ordained that all Ministers who came from a distance to preach at this Cross, were to have lodgings and provision for five days; and the Bishop of London gave them notice of their place of residence.]

[Footnote 14: The excellent Aylmer, was born at Aylmer-Hall, in Norfolk, in 1521, and was Tutor to Lady Jane Grey; he left England, during the reign of Mary, and went to Zurich. He returned on Elizabeth's accession, and was made Bishop of London in March, 1576--7, strictly governing the Puritans throughout his Prelacy. He died in 1594.]

[Footnote 15: Two wretched fanatics; the first died in prison, and the second was hanged in 1591. Hacket was called by his followers "the supreme Monarch of the world from whom all Princes of Europe hold their sceptres," and was held "to be a greater prophet than Moses or John Baptist, even Jesus Christ, who was come with his fan in his hand to judge the world." Fuller says that Hacket was of so "cruel and fierce a nature that he is reported to have bit off and eat down the nose of his schoolmaster."]