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(With a Portrait.)

RICHARD HOOKER, one of the most celebrated Divines of the Church of England in the latter part of the sixteenth century, and to whose name the epithet judicious is frequently attached, was born at Heavitree, near Exeter, in the year 1553, "of parents," says Izaac Walton, "that were not so remarkable for their extraction or riches, as for their virtue and industry, and God's blessing upon both, by which they were enabled to educate their children in some degree of learning." In youth he was grave, and modest even to timidity, and yet an early questionist, quietly inquisitive why this was to be remembered, and that was not; why this was granted, and that denied." He had also such "a quick apprehension of many perplexed parts of learning," that his master was often astonished, and was persuaded that he was designed for “ special instrument of God's glory." And therefore, though his parents intended him for an apprentice, he persuaded them to allow him to continue at school till some means could be found of freeing them from any further care and expense respecting him, promising, on his own part, that he would give increased diligence in his instruction, without any other reward than the pleasure which he knew he should derive from the task. To both his parents this was welcome VOL. VII. Second Series. R

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news, but especially to his mother, "to whom he was a dutiful and dear child;" and therefore it was resolved that so it should be. But while the good master diligently attended to his education, according to his promise, both he and his parents were particularly careful of that which in education is most important, the portion of it which relates to religion. They sought, and not without success, to "teach him the fear of the Lord," and to impress his mind with the great truth, so necessary to be received in early life, that God knows the very secrets of our hearts; that he loveth righteousness and hateth iniquity; and that finally every man shall appear at the judgment-seat of Christ, and give account of himself to God.

Much of what Richard Hooker was in after-life, he was made in this introductory period: that which was good remained, and likewise that which was defective. And no greater proof of the vast importance of a clear statement of entire and consistent religious truth to the young in the progress of their education can be given, than that which is furnished by the case of Hooker. His attention appears chiefly to have been directed to the moral government of God. The general truths of redemption were presented to his mind, but there seems to have been a defect in describing the manner of their personal application. He was shown the great truth that man was only accepted of God for the sake of Jesus Christ, on whom he was taught exclusively to rely; but he does not appear to have been instructed with equal clearness as to the fact (a fact in reference to all, and therefore a fact in reference to him) of the fault and corruption of our nature, whereby we are very far gone from original righteousness; and the pressing necessity arising from it, of a real spiritual regeneration, effected in the soul by the Holy Ghost, and sought through the alone merits of the Lord Jesus Christ. Naturally modest and reserved, with strong domestic attachments, brought up in the country, far from the temptations of more public life as it was in the metropolis at that time, religiously instructed by instructers who were both sincere and serious, he was preserved from evil, and trained up in good. But he was not sufficiently instructed upon

subjects which would have given a far more evangelical character to the religion of his subsequent life. He was brought up in the reverent fear of God, and knew little of those mental exercises which, painful as they may be, yet by disclosing the natural evil of the heart, even when restrained by the grace and fear of God, they issue in that most important state to which the pointed language of St. Peter refers, "To you therefore which believe, he is precious." Hooker was well trained in the doctrines of obedience, but his writings do not overflow with the love of Christ, as, for instance, do those of Leighton in after-years.

Nor was this defect unimportant. Holding some most important evangelical truths, he yet, when he became an author, advocated those very principles which all experience has proved to be, sooner or later, destructive of the truths which he not only held, but held vitally, though somewhat obscurely. The asserters of modern Church principles claim Hooker as their own; and these Church principles, and evangelical principles, have no other relation than that of decided antagonism. They cannot both be true. Luther, though restrained as to his outward conduct, happily for the world, was led to examine the sin of his own heart, and to seek for peace and power in Christ; and these spiritual exercises made him the effectual Reformer that he afterwards became.

Of a writer like Hooker it was necessary to say thus much. The defects of a great man cannot be passed without explanation. But if on some points the piety of Richard Hooker was defective in direction and form, in principle it was vital and strong. No miracle was wrought to free him from the mistakes into which a defective instruction led him, (none was wrought for the sincerely pious Bernard, and Thomas à Kempis,) yet the truth that was implanted was both zealously embraced by himself, and watered and nourished by God's heavenly grace.

Hooker's uncle was Chamberlain of Exeter, and knew the excellent Bishop of Salisbury, John Jewel, to whom he represented the case of his nephew. In consequence, he was sent, in 1567, to Corpus Christi College, Oxford, where,

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