"JOHN REYNOLDS.
"LONDON, October 9, 1579."
[Sidenote: At Paul's Cross]
This expulsion was by Dr. John Barfoote, then Vice-President of the College, and Chaplain to Ambrose Earl of Warwick. I cannot learn the pretended cause; but that they were restored the same month is most certain.[12] I return to Mr. Hooker in his College, where he continued his studies with all quietness, for the space of three years; about which time he entered into Sacred Orders, being then made Deacon and Priest, and, not long after, was appointed to preach at St. Paul's Cross.[13]
[Sidenote: His sermon]
In order to which Sermon, to London he came, and immediately to the Shunamite's House; which is a House so called, for that, besides the stipend paid the Preacher, there is provision made also 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, upon whom poverty had at last come like an armed man, and brought him into a necessitous condition; which, though it be a punishment, is not always an argument of God's disfavour; for he was a virtuous man. I shall not yet give the like testimony of his wife, but leave the Reader to judge by what follows. But 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 that 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 possessed 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 unto it, enabled him to perform the office of the day, which was in or about the year 1581.
And in this first public appearance to the world, he was not so happy as to be free from exceptions against a point of doctrine delivered in his Sermon; which was, "That in God there were two wills; an antecedent and a consequent will: his first will, That all mankind should be saved; but his second will was, That those only should be saved, that did live answerable to that degree of grace which he had offered or afforded them." This seemed to cross a late opinion of Mr. Calvin's, and then taken for granted by many that had not a capacity to examine it, as it had been by him before, and hath been since by Master Henry Mason, Dr. Jackson, Dr. Hammond, and others of great learning, who believe that a contrary opinion intrenches upon the honour and justice of our merciful God. How he justified this, I will not undertake to declare; but it was not excepted against—as Mr. Hooker declares in his rational Answer to Mr. Travers—by John Elmer[14], then Bishop of London, at this time one of his auditors, and at last one of his advocates too, when Mr. Hooker was accused for it.
[Sidenote: Wanted a nurse!]
[Sidenote: His marriage]
But the justifying of this doctrine 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 a tender constitution; and that it was best for him to have a wife, that might prove a nurse to him; such a one as might both prolong his life, and make it more comfortable; and such a 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 Nathaniel, fearing no guile, because he meant none, did give her such a power as Eleazar was trusted with,—you may read it in the book of Genesis,—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, "Wo is me, that I am constrained to have my habitation in the tents of Kedar!"