both on church government and doctrines, were different. Indeed, so avowedly did they preach in opposition to each other that the remark was frequently made that "the forenoon sermons spoke Canterbury, and the afternoon, Geneva." Such was the beginning of this great work, which is a monument of the learning, sagacity, and industry of the author, and contains the most profound, and the ablest defence of ecclesiastical establishments which has ever appeared. The style of the work, too, possesses some of the highest characteristics, perspicuity, purity, and strength, though generally, from the author's great familiarity with the classics, savoring a little too much of the idiom and construction of the Latin. The work, however, is not to be regarded simply as a theological treatise; for it is still referred to as a great authority upon the whole range of moral and political principles. The praise that Hallam has given him, seems well deserved. "The finest, as well as the most philosophical writer of the Elizabethan period is Hooker. The first book of the Ecclesiastical Polity is at this day one of the masterpieces of English eloquence. His periods, indeed, are generally much too long and too intricate, but portions of them are often beautifully rhythmical; his language is rich in English idiom without vulgarity, and in words of a Latin sense without pedantry. He is more uniformly solemn than the usage of later times permits, or even than writers of that time, such as Bacon, conversant with mankind as well as books, would have reckoned necessary; but the example of ancient orators and philosophers upon themes so grave as those which he discusses, may justify the serious dignity from which he does not depart. Hooker is, perhaps, the first in England who adorned his prose with the images of poetry; but this he has done more judiciously, and with more moderation than others of great name; and we must be bigots in Attic severity before we can object to some of his figures of speech." The following is the letter which he wrote to the Archbishop when he desired to retire to the country. MY LORD When I lost the freedom of my cell, which was my college, yet I found some degree of it in my quiet country parsonage. But I am weary of the noise and oppositions of this place; and 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 ex amination 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. But, my lord, I shall never be able to finish what I have begun, unless I be removed into some quiet parsonage, where I may see God's blessings spring out of my mother earth, and eat my 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 give at the last day, to the God of all spirits. THE NECESSITY AND MAJESTY OF LAW. The stateliness of houses, the goodliness of trees, when we behold them, delighteth the eye: but that foundation which beareth up the one, that root which ministreth unto the other nourishment and life, is in the bosom of the earth concealed; and if there be occasion at any time to search into it, such labor is then more necessary than pleasant, both to them which undertake it, and for the lookers on. In like manner, the use and benefit of good laws, all that live under them may enjoy with delight and comfort, albeit the grounds and first original causes from whence they have sprung be unknown, as to the greatest part of men they are. Since the time that God did first proclaim the edicts of his law upon the world, heaven and earth have hearkened unto his voice, and their labor hath been to do his will. He made a law for the rain; he gave his decree unto the sea, that the waters should not pass his commandment. Now, if nature should intermit her course, and leave altogether, though it were for a while, the observation of her own laws; if those principal and mother elements of the world, whereof all things in this lower world are made, should lose the qualities which now they have; if the frame of that heavenly arch erected over our heads should loosen and dissolve itself; if celestial spheres should forget their wonted motions, and by irregular volubility turn themselves any way as it might happen; if the prince of the lights of heaven, which now, as a giant, doth run his unwearied course, should, as it were, through a languishing faintness, begin to stand and to rest himself; if the moon should wander from her beaten way, the times and seasons of the year blend themselves by disordered and confused mixture, the winds breathe out their last gasp, the clouds yield no rain, the earth be defeated of heavenly influence, the fruits of the earth pine away, as children at the withered breasts of their mother, no longer able to yield them relief; what would become of man himself, whom these things do now all serve? See we not plainly, that obedience of creatures unto the law of nature is the stay of the whole world? Of Law there can be no less acknowledged than that her seat is the bosom of God; her voice the harmony of the world: all things in heaven and earth do her homage; the very least as feeling her care, and the greatest as not exempted from her power. Both angels and men, and creatures of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy. SUDDEN DEATH NOT DESIRABLE. Death is that which all men suffer, but not all men with one mind, neither all men in one manner. For being of necessity a thing common, it is through the manifold persuasions, dispositions, and occasions of men, with equal desert both of praise and dispraise, shunned by some, by others desired. So that absolutely we cannot discommend, we cannot absolutely approve, either willingness to live, or forwardness to die. And concerning the ways of death, albeit the choice thereof be only in his hands, who alone hath power over all flesh, and unto whose appointment we ought with patience meekly to submit ourselves (for to be agents voluntarily in our own destruction, is against both God and nature); yet there is no doubt, but in so great variety, our desires will and may lawfully prefer one kind before another. Is there any man of worth and virtue, although not instructed in the school of Christ, or ever taught what the soundness of religion meaneth, that had not rather end the days of this transitory life, as Cyrus in Xenophon, or in Plato, Socrates, is described, than to sink down with them, of whom Elihu hath said, Momento moriuntur,' there is scarce an instant between their flourishing and not being! But let us which know what it is to die, as Absalom, or Ananias and Sapphira died; let us beg of God, that when the hour of our rest is come, the patterns of our dissolution may be Jacob, Moses, Joshua, David; who, leisureably ending their lives in peace, prayed for the mercies of God to come upon their posterity replenished the hearts of the nearest unto them with 1 Job, xxxiv., 20. "In a moment shall they die." words of memorable consolation; strengthened men in the fear of God, gave them wholesome instructions of life, and confirmed them in true religion; in sum, taught the world no less virtuously how to die, than they had done before how to live.' THE EXCELLENCY OF THE PSALMS. The choice and flower of all things profitable in other books, the Psalms do both more briefly contain, and more movingly also express, by reason of that poetical form wherewith they are written. The ancients, when they speak of the Book of Psalms, use to fall into large discourses, showing how this part above the rest doth of purpose set forth and celebrate all the considerations and operations which belong to God; it magnifieth the holy meditations and actions of divine men; it is of things heavenly an universal declaration, working in them whose hearts God inspireth with the due consideration thereof, an habit or disposition of mind whereby they are made fit vessels, both for receipt and for delivery of whatsoever spiritual perfection. What is there necessary for man to know which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect amongst others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of Grace, the works of Providence over this world, and the promised joys of that world which is to come, all good necessarily to be either known, or done, or had, this one celestial fountain yieldeth. Let there be any grief or disease incident unto the soul of man, any wound or sickness named, for which there is not in this treasure-house a present comfortable remedy at all times ready to be found. Hereof it is, that we covet to make the Psalms especially familiar unto all. This is the very cause why we iterate the Psalms oftener than any other part of Scripture besides; the cause wherefore we inure the people together with their minister, and not the minister alone, to read them as other parts of Scripture he doth. The reader here is reminded of the lines of Tickell on the death of Addison "He taught us how to live, and O! too high The price of knowledge, taught us how to die." UNCERTAIN AUTHORS. THE SOUL'S ERRAND. THE SOUL'S ERRAND, printed anonymously in an early collection of English poetry, is characterized by great strength, condensation, and simplicity. Mr. Campbell reckons it among the best pieces of the Elizabethan age. It has been ascribed to Sir Walter Raleigh, but without any evidence, and even without probability. THE SOUL'S ERRAND. Go, soul, the body's guest, Fear not to touch the best, The truth shall be thy warrant; Go, since I needs must die, Go, tell the Court it glows, And shines like rotten wood; Tell potentates they live, Acting by others' actions, Not lov'd, unless they give, Not strong but by their factions; Give potentates the lie. Tell men of high condition That rule affairs of state, Tell them that brave it most, They beg for more by spending, Who, in their greatest cost, Seek nothing but commending; And if they make reply, Tell Zeal it lacks devotion, |