: Thus that larger view of God's dealing with human life and with the Church which Hooker set forth and defended against the Puritan disparagement of human reason and authority, may be regarded as essential to the threefold hope of the English Church: its hope of abiding unshaken and enriched by the progress of the world; its hope of rising towards the fulfilment of its work for England; its hope of guarding for Christendom through the time of its severance the ground on which at last its reunion may rest. In the long and manifold history which lies behind such hopes the part of any one man can be but very small. But Hooker lived in an age of great demands and opportunities: he realized their greatness, and he had rare gifts for meeting them from early boyhood he worked hard, and no sort of self-regarding marred the simplicity of purpose in his work. He withstood not only the vulgar trials of publicity and controversy, but also the less palpable temptation to buy effect at the cost of breadth and thoroughness to force facts, if it be but a little, instead of always facing them. And so three centuries have tried his work and proved it real. There may be blemishes upon it here and there, -pleas in defence of things that could not be defended, a hesitating or imperfect apprehension of some points,—hindering traits taken from the peculiar difficulties of his day. But the substance of the work is sound and great: and it seems true to say that the Church of England need not be ashamed to reckon Hooker not only with the foremost of those who have upheld its cause and delineated its position, but also as one of those who have most justly shown among men its distinctive mind and character. : APPENDIX I. IT may be worth while to cite here a few passages from certain books which appeared and attracted much notice towards the close of Mary's reign and which, by the temper they evinced and the principles they affirmed, were likely to be taken into account when under Elizabeth religious controversy was rising high, and some of those who wrote thus were bearing part in it. (I) "The First Blast of the Trumpet against the Monstruous "Regiment of Women." Published anonymously in 1558, but acknowledged by John Knox in the same year as his. "To promote a Woman to bear rule, superiority, dominion, or "empire above any realm, nation, or city, is repugnant to Nature; contumely to God, a thing most contrarious to His revealed will and 'approved ordinance; and finally, it is the subversion of good order, of "all equity and justice." (The Works of John Knox, Wodrow Society, vol. iv, p. 373.) "Nature doth paint them forth to be weak, frail, impatient, feeble, "and foolish; and experience hath declared them to be unconstant, "variable, cruel, and lacking the spirit of counsel and regiment." (p. 374.) "Let men that receive of women authority, honour, or office, be most "assuredly persuaded, that in so maintaining that usurped power, they "declare themselves enemies to God." (p. 415.) · "The same is the duty as well of the Estates as of the People that "hath been blinded. First, they ought to remove from honour and authority that monster in nature: so call I a woman clad in the habit "of man, yea, a woman against nature reigning above man. Secondarily, "If any presume to defend that impiety, they ought not to fear first to "pronounce, and then after to execute against them the sentence of "death. If any man be afraid to violate the oath of obedience which "they have made to such monsters, let them be most assuredly "persuaded, that as the beginning of their oaths, proceeding from "ignorance, was sin, so is the obstinate purpose to keep the same "nothing but plain rebellion against God." (p. 416.) "I fear not to say, that the day of vengeance which shall apprehend "that horrible monster Jezebel of England, and such as maintain her "monstruous cruelty, is already appointed in the counsel of the "Eternal." (p. 420.) (II) The Appellation of John Knox from the cruel and most unjust sentence pronounced against him by the false bishops and clergy of Scotland, with his supplication and exhortation to the nobility, estates, and commonalty of the same realm. (Geneva, 1558, printed in Knox's Works, Wodrow Society, iv. 467 seq.) :— "The punishment of such crimes as are idolatry, blasphemy, and "others, that touch the majesty of God, doth not appertain to kings "and chief rulers only, but also to the whole body of that people, "and to every member of the same according to the vocation of every "man, and according to that possibility and occasion, which God doth "minister to revenge the injury done against his glory, what time that "impiety is manifestly known." (p. 30.) With regard to the utter destruction of a city declining to idolatry, and the slaughter of all in such a city, including infants and children and simple people : "In such cases will God that all creatures stoop, cover their faces, "and desist from reasoning, when commandment is given to execute "His judgement." (p. 32.) 66 "If the contempt or transgression of Moses' law was worthy of death, what should we judge the contempt of Christ's ordinance to be? "(I mean after they be once received)." (p. 34.) 'I say, if any go about to erect and set up idolatry or to teach "defection from God, after that the verity hath been received and approved, that then not only the Magistrates, to whom the sword is "committed, but also the people are bound by that oath, which they "have made to God, to revenge to the uttermost of their power the "injury done against his Majesty." (p. 35-) "I fear not to affirm, that it had been the duty of the nobility, "judges, rulers, and people of England, not only to have resisted and "againstanded Mary that Jezebel, whom they call their queen, but "also to have punished her to the death with all the sort of her "idolatrous priests, together with all such, as should have assisted her, |