Rev K M Watkins
7. Faithful unto Death
“As thy days, so shall thy strength be” (Deut 33:25). Originally made to the tribe of Asher, the Lord certainly made His promise good in the case of John Hooper. Amidst trials of grievous persecution culminating in a martyr’s death, the final chapter of Hooper’s life showed gospel faithfulness that only the God of all grace could supply.
As 1554 continued, the clouds announcing the imminent arrival of a yet more ferocious storm of persecution were ever darkening. Politically and ecclesiastically, things were moving on apace to re-establish England as a thoroughly Roman Catholic country, with Queen Mary at the helm. In February, Lady Jane Grey, who had been put forward unsuccessfully as a contender for the throne, was beheaded at just 17 years of age, remaining faithful to the Protestant faith to the end. Her husband and father were also executed. In July, a closer alliance with Romanism was forged by Queen Mary’s marriage to Prince Philip of Spain, a country where Rome’s Counter-reformation was to prove so effective in snuffing out the Reformation in its infancy.
The legal reforms under Edward VI were reversed, one by one. In November that included the repeal of the Attainder Act, opening the way for the immediate return from exile of Cardinal Reginald Pole, arch-enemy of Protestantism, who arrived “as papal legate with the specific aim of accomplishing reunion between England and Rome”.2 By the end of November, Henry VIII’s Act of Supremacy was repealed, by which England’s divorce from Rome had been effected. Then on November 30, in a staged event in Parliament in the presence of Mary and Philip, Pole granted Rome’s absolution to the realm of England, on the request of Stephen Gardiner, Bishop of Winchester. Two days later, the King and the Cardinal attended mass at St Paul’s, conducted by Edmund Bonner, Bishop of London, with Gardiner preaching. Then “the huge congregation, numbering over 15 000, knelt down in submission”.3 England’s return to Rome was complete.
But what of Hooper? Unlike many letters from his friends, news of these discouraging events did not fail to reach him in his prison cell. He was particularly distraught that his friend Henry Bullinger seemed to have forgotten him. This was not so, of course. Bullinger’s letters were being intercepted. But when things were almost at their darkest, eventually a letter from Bullinger arrived. Hooper’s reply on December 114 expressed his delight, but also his realisation that death could not be far off. “They are daily threatening us with death”, he wrote. But Christ had not forsaken him, nor left him in unbelief, for he could add: “which [death] we are quite indifferent about; in Christ Jesus we boldly despise the sword and the flames. We know in whom we have believed, and we are sure that we shall lay down our lives in a good cause.”
At the beginning of 1555, Hooper knew that his time was short. Foxe records a letter he sent to his friends on January 21. He wrote, “Now is the time of trial, to see whether we fear more God or man. It was an easy thing to hold with Christ whilst the Prince and world held with Him; but now the world hateth Him, it is the true trial who be His. Wherefore, in the name and in the virtue, strength, and power of His Holy Spirit, prepare yourselves in any case to adversity and constancy. Let us not run away when it is most time to fight. Remember, none shall be crowned but such as fight manfully; and he that endureth to the end shall be saved.”5
He continued: “Imprisonment is painful; but yet liberty upon evil conditions is more painful. The prisons stink, but yet not so much as sweet houses where the fear and true honour of God lack. I must be alone and solitary; it is better so to be, and have God with me, than to be in company with the wicked. Loss of goods is great; but loss of God’s grace and favour is greater. . . . I shall die then by the hands of the cruel man: he is blessed that loseth this life, full of miseries, and findeth the life of eternal joys. It is pain and grief to depart from goods and friends; but yet not so much as to depart from grace and heaven itself. Wherefore there is neither felicity nor adversity of this world that can appear to be great, if it be weighed with the joys or pains in the world to come” (JF, p 660). Clearly the Lord was sustaining him. His conclusion includes words reminiscent of Samuel Rutherford, who in the next century would be banished to Aberdeen for the Lord’s sake: “I am a precious jewel now, and daintily kept, never so daintily” (JF, p 660).
The next day, 22 January 1555, Hooper was brought before the Council, led again by Gardiner. He was offered mercy, if he would submit to the Pope’s authority. That he could not do. Foxe summarised Hooper’s reply: “Forasmuch as the Pope taught doctrine altogether contrary to the doctrine of Christ, he was not worthy be accounted as a member of Christ’s Church, much less to be head thereof; wherefore he would in no wise condescend to any such usurped jurisdiction. Neither esteemed he the Church, whereof they call him head, to be the catholic Church of Christ: for the Church only heareth the voice of her spouse Christ, and flieth the strangers” (JF, p 648). Hooper said that he was willing for mercy only if it “may be had with safety of conscience, and without the displeasure of God” (JF, p 648). He was told that the Queen would show no mercy to the Pope’s enemies.
After six more days in the Fleet, Hooper was summoned again, on January 28. Hooper was charged on three grounds: maintaining it was lawful for the clergy to marry; teaching that it was lawful to divorce on the ground of adultery; and “for denying the [bodily] presence of Christ in the sacrament, and saying that the mass was an idol”.6
John Rogers, another Protestant minister destined for martyrdom, was examined the same day. Both being sent to prison in Southwark, Hooper encouraged his fellow-sufferer on the way, saying, “Come, brother Rogers! Must we two take this matter first in hand, and begin to fry these faggots?” Rogers replied, “Yea sir, by God’s grace”. Hooper then said, “Doubt not but God will give strength”. The people of the city crowded around, and “rejoiced at their constancy” (JF, p 649).
The next day, 29 January 1555, the Council condemned both Hooper and Rogers. They were to be degraded from the “priesthood” and were sentenced to death. Hooper was taken to Newgate prison, where for six days he was hounded by the Romanists to recant, using alternately feigned kindness and unveiled threats. When they could prevail nothing, they spread false rumours that he had recanted. Hearing the rumours, Hooper wrote an open letter to refute them, saying, “I thank God, I am as ready to suffer death, as a mortal man may be. . . . I have taught the truth with my tongue and with my pen heretofore; and hereafter shortly shall confirm the same by God’s grace with my blood” (JF, p 651).
On February 4, Hooper and Rogers were degraded together in the prison chapel. The proceedings were led by Bonner. First clothed in priest’s garments, they were stripped of these and deposed. Rogers was taken to be burned immediately, at Smithfield in London, where he died in faith, the first of some 300 Marian martyrs. Hooper was to be taken to Gloucester, to be burned there. On hearing this, “he rejoiced very much, lifting up his eyes and hands unto heaven, and praising God that He saw it good to send him amongst the people over whom he was pastor, there to confirm with his death the truth which he had before taught them; not doubting but the Lord would give him strength to perform the same to His glory” (JF, p 652).
When Hooper arrived in Gloucester a few days later, a number of interesting meetings took place. Sir Anthony Kingston, an old acquaintance whom Hooper had faithfully reproved for his sinful life7 and had since become a sound Protestant, pointed Hooper to the Queen’s pardon. Foxe records the exchange (JF, p 654). Kingston said, “Alas, consider that life is sweet, and death is bitter. Therefore, seeing life may be had, desire to live; for life hereafter may do good.”
With “the ever memorable answer”, as Ryle described it,8 Hooper replied, “True it is, master Kingston, that death is bitter, and life is sweet; but, alas, consider that the death to come is more bitter, and the life to come is more sweet. Therefore, for the desire and love I have to the one, and the terror and fear of the other, I do not so much regard this death, nor esteem this life, but have settled myself, through the strength of God’s Holy Spirit, patiently to pass through the torments and extremities of the fire now prepared for me, rather than to deny the truth of His Word.” They parted from each other as brethren in Christ, both in tears – for Hooper, “more tears than he had shed throughout the seventeen months of his imprisonment”.9 Kingston’s aim had not been to trick Hooper into denying the faith; “it was a simple human plea for Hooper to save his life”.10
Another visitor was a blind youth called Thomas Drowry, himself imprisoned for his Protestant faith. After examining the boy, Hooper became convinced of his grace and said, “Ah, poor boy! God hath taken from thee thy outward sight, for what reason He best knoweth: but He hath given thee another sight much more precious, for He hath endued thy soul with the eye of knowledge and faith. God give thee grace continually to pray unto Him, that thou lose not that sight; for then shouldst thou be blind both in body and soul” (JF, p 654). Young Thomas did not lose that sight. Returned to prison, he was held until over a year later, when in May 1556 he followed Hooper in being burned at the stake in Gloucester.
When a Roman Catholic with a wicked life expressed sorrow to see him under sentence of death, Hooper replied, “Be sorry for thyself, man, and lament thine own wickedness; for I am well, I thank God, and death to me for Christ’s sake is welcome”. Hooper’s response reminds us of the Saviour on the way to the cross, who said to the women of Jerusalem, “Weep not for Me, but weep for yourselves, and for your children” (Lk 23:28).
Likeness to his Master continued when, after a night spent in prayer, the day appointed for execution arrived: 9 February 1555. The sheriffs arrived at his lodging to take him to the place of execution, armed with weapons. “When he saw the multitude of weapons, he spake to the sheriffs on this wise: ‘Master sheriffs,’ said he, ‘I am no traitor, neither needed you to have made such a business to bring me to the place where I must suffer: for if ye had willed me, I would have gone alone to the stake, and have troubled none of you all'” (JF, p 656). One hears Christ saying to those who came to arrest Him in Gethsemane, “Are ye come out as against a thief with swords and staves for to take Me?” (Mt 26:55).
Approximately 60 years old and limping from the hardships of imprisonment, Hooper was led to the stake. Being forbidden to speak to the people gathered to witness his death – and there were some 7000 of them – he knelt down to pray, continuing in prayer for half an hour. Part way through he was interrupted. They had brought a box which, they said, contained the Queen’s pardon if he would recant. His reply was insistent: “If you love my soul, away with it! If you love my soul, away with it!” And so he returned to prayer.
Part of the prayer was overheard and preserved. Like Elijah before him, Hooper gives us an object lesson in effectual, fervent prayer: “Lord, I am hell, but Thou art heaven; I am . . . a sink of sin, but Thou art a gracious God and a merciful Redeemer. Have mercy therefore upon me, most miserable and wretched offender, after Thy great mercy and according to Thine inestimable goodness. Thou that art ascended into heaven, receive me . . . to be partaker of Thy joys, where Thou sittest in equal glory with Thy Father. For well knowest Thou, Lord, wherefore I am come hither to suffer, and why the wicked do persecute this Thy poor servant; not for my sins and transgressions committed against Thee, but because I will not allow their wicked doings, to the contaminating of Thy blood and to the denial of the knowledge of Thy truth. . . . And well seest Thou, my Lord and God, what terrible pains and cruel torments be prepared for Thy creature: such, Lord, as without Thy strength none is able to bear, or patiently to pass. But all things that are impossible with man are possible with Thee: therefore strengthen me of Thy goodness, that in the fire I break not the rules of patience; or else assuage the terror of the pains, as shall seem most to Thy glory” (JF, p 657).
The one thing Hooper had asked the Gloucester authorities to give him was refused – a quick fire. Civic records show that “little expense was spared in terms of reward and hospitality for those involved”11 – extra wine was procured and a dinner held – but the materials for the fire itself were poor. The wood was green and would hardly burn. Even the gunpowder was damp and failed to explode. The flames were blown by the wind, so that he was scorched rather than dispatched. His torments were extended for more than 45 minutes, causing him to cry out for more fire. But Hooper was enabled to be faithful unto death. Not one word of impatience against the Lord passed from his lips. “Lord Jesus, have mercy upon me; Lord Jesus, have mercy upon me. Lord Jesus, receive my spirit!” – these “were the last words he was heard to utter” (JF, p 658).
The preface to a recent major biography of Hooper begins with the assertion that “in his own lifetime” he “was respected, even feared, but not much loved”.12 Whatever some thought of him then and think of him now, with this we cannot agree. The fragrance of Hooper’s witness is very sweet, and God’s people will ever love him for it. We do not doubt that he went from the cruelty of the flames to the loving embrace of Christ and was welcomed with a most emphatic, “Well done, thou good and faithful servant”.
A large monument, erected more than three centuries later, in 1863, now stands on the spot where Hooper was burned outside Gloucester Cathedral. Fittingly it records his testimony in these words: “For the witness of Jesus and for the Word of God, not accepting deliverance”. Less fittingly, the statue has him in Bishop’s vestments, which betrays the continued misunderstanding and rejection of this godly man’s Puritanism. We cannot tell how long the statue will stand, but of this we are certain: “The righteous man’s memorial shall everlasting prove”.
J C Ryle rightly said that “Hooper was a leading instrument” in both the “subversion of Popery” and the “introduction of Protestantism”.13 That would be enough to endear him to our hearts, alongside other Reformers. But for ourselves in the Free Presbyterian Church of Scotland, it must be his Puritanism that makes him stand out. When it came to his desire for fully scriptural worship and practice, he was not just one of the English Reformers, he was the one, the Puritan of the English Reformation. In other areas, he was eminent; in this, he was pre-eminent. There was no one like him among the leaders of the English Reformation. Hooper was a Reformation Puritan indeed.
1This article is expanded from the final part of a paper given at the Theological Conference in 2016.
2Pete Sullivan, A Gloucester Martyr: John Hooper and the English Reformation, Country Books, 2004, p 97.
3Sullivan, A Gloucester Martyr, p 98.
4Letter to Bullinger, Original Letters Relative to the English Reformation, vol 1, The Parker Society, ed Hastings Robinson, Cambridge, 1846, p 105.
5The Acts and Monuments of John Foxe, ed S R Cattley, London, 1838, vol 6, p 659. Further quotations from this volume are labelled JF.
6Writings of Dr John Hooper, Bishop of Gloucester and Worcester. Martyr, 1555, The Religious Tract Society, nd, p 5.
7See the fifth article in this series, in the August 2018 issue of this Magazine, p 239.
8J C Ryle, Five English Reformers, Banner of Truth reprint, 1994, p 55.
9Ryle, Five English Reformers, p 55.
10Sullivan, A Gloucester Martyr, p 105.
11Sullivan, A Gloucester Martyr, p 115.
12David G Newcombe, John Hooper: Tudor Bishop and Martyr, Davenant Press, 2009, p vii.
13Ryle, Five English Reformers, p 37.