Life and Martyrdom of John Hooper (1)

In his life John Hooper became bishop of Worcester and Gloucester in England. Early on Hooper was filled with an earnest love and knowledge of the Scriptures when he was a student and graduate of Oxford University. He advanced steadily in spiritual enlightenment and gave proof of his opinion which incurred the displeasure of several of the doctors of the college who, at length, by the procurement of a Dr. Smith, compelled him to leave the university.

Hooper then became steward to Sir Thomas Arundel who favored him very much, until he became aware of his religious views, which he strongly dissented. Unwilling to part with so faithful a servant, Sir Thomas sent him to the Bishop of Winchester, hoping that a religious discussion might create a change in his feelings. The bishop, after conferring with Hooper for four or five days, seeing that he was unable to move him, sent him back to his master, secretly bearing a strong enmity towards him though he praised his learning and talents.

Not long after, Hooper was warned that dangers were gathering around him, so he left Sir Thomas Arundel’s house. Borrowing a horse from a friend whose life he had on one occasion saved, Hooper set out for the seaside to take a passage to France. He succeeded in reaching Paris but could not make up his mind to remain there. So he returned to England where he entered the service of a Mr. Scutlow.

When his enemies discovered him again, he was obliged to flee to Ireland, from whence he escaped through France to Germany. There he formed friendships with many learned men by whom he was hospitably entertained, particularly by a Mr. Bullinger. He traveled as far as Zurich where he married and applied himself with much earnestness to the study of the Hebrew language.

When King Edward (a Protestant) succeeded to the throne, many who had left their native country for conscience’ sake returned. Among the number was Hooper whose heart burned to preach the gospel to his countrymen.

Before leaving he went to thank all his friends for their kindness to him. Mr. Bullinger, on parting with him said: “Mr. Hooper, although we are sorry to part with your company for your own cause, yet much greater cause have we to rejoice, both for your sake and especially for the cause of Christ’s true religion. You shall now return out of long banishment to your native country where you may enjoy your own private liberty, but, also, we doubt not that the cause and state of Christ’s Church may fare the better by you.

Another cause, moreover, why we rejoice with you and for you is this—that you shall remove not only out of exile into liberty, but you shall leave here a barren, sour and unpleasant country, rude and savage, and shall go into a land flowing with milk and honey, replenished with all pleasure and fertility. Notwithstanding, amid our rejoicing, one fear and care we have—that you being absent and so far distant from us, coming to such abundance of wealth and felicity, and flourishing honors, and where peradventure you come to be a bishop, and shall find so many new friends—you will forget us your old acquaintances and well-wishers. Nevertheless, even though you shall forget and shake us off, yet be persuaded yourself that we will not forget our old friend and fellow Mr. Hooper. If you will please not to forget us, then I pray you, let us hear from you.”

Hooper thanked them all, assuring them that nothing could ever make him forget the kindness he had received during his stay among them, promising to write from time to time to tell them of his welfare. “But,” said he, taking Mr. Bullinger’s hand, “the last news of all I shall not be able to write unto you. But you shall hear it about me where I shall take most pains and be burned to ashes.”

Having said farewell to all his friends in Zurich, he returned to London and preached regularly once a day, generally twice, and always inveighed strongly against the abuses which had crept into the church. After some time, he was sent for to preach before the king, who shortly afterwards appointed him Bishop of Gloucester. He remained at Gloucester for two years and conducted himself with such truly Christian consistency that his very enemies could find no fault with him.

At this time, the dress of bishops resembled closely that worn by Popish priests, consisting of a white rochet, over that a chimere, and a cap with four angles, representing the division of the world into four parts. Hooper was steadfast in his determination not to wear these superstitious robes. He wrote, therefore, to the king, requesting him either to discharge him from his bishopric or else to grant him leave to dispense with such ceremonials. The king immediately granted his request and wrote in his favor to the archbishop. The Earl of Warwick also wrote to the archbishop, begging him to excuse Mr. Hooper from taking the usual oaths administered to bishops at their consecration.

Notwithstanding both these letters, the bishops stood out firmly in defense of the customary ceremonies, declaring that it was but a small matter, and that the fault lay in the abuse, not in the use of the garments. They added that Bishop Hooper ought not to be so stubborn in so light a matter and that his obstinacy could not be suffered. The contention ended by Mr. Hooper agreeing to wear the usual episcopal robes when he preached. Being appointed to preach before the king, he accordingly appeared in the objectionable habiliments. He wore a long scarlet chimere down to his feet and under that a white linen rochet which covered all his shoulders. On his head he had the four squared cap. He acted thus in respect of the public profit of the church, which was his only desire, and he patiently bore the private injury and reproach. These trifling differences all vanished when a new storm of persecution really broke out, and many affectionate letters were passed between Hooper and these brother bishops while they were in prison.

After much vexation on these points, Hooper at length entered his diocese. He employed his time there with such diligence that he may well be taken for an example by all other bishops. He neglected no means that could benefit his flock and labored continually for their good. Some men seek for bishoprics, as they used to purchase lordships, merely for the sake of promotion. Bishop Hooper’s conduct was quite the reverse of this. He hated covetousness. No father in his household, no gardener in his garden, no husbandman in his vineyard, was more or better occupied than he in his diocese amongst his flock, going about his towns and villages teaching and preaching to the people.

The time which he had to spare from preaching was occupied either in hearing public causes or else in private study, prayer, and in visiting schools. He never, as is so often the case, courted the society of the rich and powerful, nor did he neglect the poor whose souls are equally precious in the sight of Christ. He labored for all without respect to rank and position. His virtue and goodness may be judged from the fact that while none but wicked men hated him, yet the very worst of them could find no fault in any particular with his private character. At home he omitted nothing that could conduce to his children’s advantage, bringing them up carefully both in regard to their manners and morals and also their studies so that it would be difficult to say whether he deserved most praise for his conduct at home or in his diocese. When you entered his home, you might have supposed yourselves in a church or temple. There was the beauty of virtue, good example, honest conversation, and study of the Scriptures. There was no rioting or idleness there, no pomp would be seen, nor any swearing or evil speaking heard.

Bishop Hooper did not save anything out of the revenues of his bishoprics but spent all in hospitality. “Twice,” Mr. Foxe says, “was I in his house at Worcester where, in his common hall, I saw a table spread with a good store of meat surrounded by poor people. When I asked his servants what this meant, they told me that every day their lord and master’s manner was to have a certain number of the poor of the city served wholesome meats; when they were served—being first examined by him or his deputies in the Lord’s Prayer, the Articles, and Ten Commandments— then he himself sat down to dinner and not before.” In this manner he labored for more than two years until the death of King Edward.

(To be continued)

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