happened. Barfoot, the Vice-President of Corpus, was an ardent Puritan, and expelled Dr. Reynolds, Hooker, and others, probably through some theological dispute. They were all restored the same month.

Soon after his ordination he was appointed by Bishop Sandys to preach at St. Paul's Cross. “In order to which sermon to London he came, and immediately to the Shunammite's house; (which is a house so called, for that, besides the stipend paid the preacher, there is provision also made for his lodging and diet for two days before and one day after his sermon). This house was then kept by John Churchman, sometime a draper of good note in Watling Street. . . . . . To this house Mr. Hooker came so wet, so weary, and weather-beaten, that he was never known to express more passion than against a friend who dissuaded him from footing it to London, and for finding him no easier an horse; supposing the horse trotted, when he did not: and at this time also such a faintness and fear possest him that he would not be persuaded two days' rest and quietness, or any other means could be used to make him able to preach his Sunday's sermon; but a warm bed, and rest,

and drink, proper for a cold, given him by Mrs. Churchman, and her diligent attendance added to it, enabled him to perform the office of the day, which was in or about the year 1581."

The criticisms on the sermon "did not prove of so bad consequence as the kindness. of Mrs. Churchman's curing him of his late distemper and cold; for that was so gratefully apprehended by Mr. Hooker, that he thought himself bound in conscience to believe all that she said: so that the good man came to be persuaded by her 'that he was a man of tender constitution'; and that it was best for him to have a wife, that might prove a nurse to him; such an one as might both prolong his life, and make it more comfortable; and such an one she could and would provide for him, if he thought fit to marry. And he, not considering that the children of this world are wiser in their generation than the children of light,' but, like a true Nathanael, fearing no guile, because he meant none, did give her such a power as Eleazar was entrusted with . . . . when he was sent to choose a wife for Isaac; for even SO he trusted her to choose for him, promising upon

a fair summons to return to London, and accept of her choice; and he did so in that or about the year following. Now the wife provided for him was her daughter Joan, who brought him neither beauty nor portion; and for her conditions, they were too like that wife's, which is by Solomon compared to 'a dripping house': so that the good man had no reason to 'rejoice in the wife of his youth,' but too just cause to say with the holy Prophet, Woe is me, that I am constrained to have my habitation in the tents of Kedar.'” 1

On December 9th, 1584, Hooker was presented to the parish of Drayton Beauchamp, Bucks, by John Cheney. Here Edwin Sandys and George Cranmer Cranmer visited their former tutor; "where they found him with a book in his hand (it was the Odes of Horace), he being then, like humble and innocent Abel, tending his small allotment of sheep in a common field, which he told his pupils he was forced to do then, for that his servant was gone home to dine, and assist his wife to do some necessary household business. When his servant returned and released him, then

1 Walton's Lives.

his two pupils attended him unto his house, where their best entertainment was his quiet company, which was presently denied them; for Richard was called to rock the cradle'; and the rest of their welcome was so like this, that they stayed but till the next morning, which was time enough to discover and pity their tutor's condition: and they having in that time rejoiced in the remembrance, and then paraphrased on many of the innocent recreations of their younger days, and other like diversions, and thereby given him as much present comfort as they were able, they were forced to leave him to the company of his wife Joan, and seek themselves a quieter lodging for next night. But at their parting from him, Mr. Cranmer said, 'Good tutor, I am sorry your lot is fallen in no better ground as to your parsonage; and more sorry that your wife proves not a more comfortable companion after you have wearied yourself in your restless studies.' To which the good man replied, 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

mine to His will, and possess my soul in patience and peace.'

Edwin's representations induced Archbishop Sandys to look for something happier for the theologian; and in 1585, the Mastership of the Temple being vacant, the Archbishop being at dinner with the Benchers, persuaded them to nominate Hooker. Other names were pressed, specially Travers, the afternoon preacher at the Temple; but Archbishop Whitgift seconded the efforts of Archbishop Sandys, and in his thirty-fourth year Hooker very reluctantly became Master of the Temple.

Travers was a man of learning, ability, and personal worth, who had been ordained by the Presbytery of Antwerp, and was a vehement upholder of many of the doctrines of Calvin. These he expounded with great power in his afternoon sermons; and in his zeal for their promotion carried on a warm correspondence with the leading Reformers in Scotland and Geneva. Hooker, who followed Cranmer, Ridley, Latimer, and the other great English Reformers, as well as the Fathers of the Primitive Church, soon found himself, much against his will, involved in a public controversy with his colleague. It was observed by a wit that "the forenoon