HOOP SCHEFFER, JACOB GYSBERT DE. See
ScHEFFER.
HOOPER, JOHN: Bishop of Gloucester and Worcester; b. in Somersetshire toward the end of the fifteenth century; d. at the stake in Gloucester Feb. 9, 1555. He was educated at Oxford (B.A., 1519) and entered the Cistercian order. A diligent study of the Scriptures and the works of Zwingli and Bullinger on the Pauline Epistles convinced him of the errors of the papal Church, and made him an ardent advocate of the Reformation. When, in 1539, the Six Articles (q.v.) were enforced he retired to the Continent. He married in Basel in 1546, and in 1547 went to Zurich, where he stayed two years, becoming intimate with Bullinger, and carrying on a correspondence with Butzer concerning the sacraments.
In 1549 Hooper returned to England, identified himself with the radical wing of the Reformers, and immediately threw himself into an arduous activity, preaching at least once every day, and with great power. He was several times rebuked by Cranmer and the Council for his impetuous speech. During Lent, 1550, he preached before Edward VI. once every week, and soon after was nominated to the see of Gloucester. But unexpected impediments interfered with his acceptance. Hooper had fully imbibed the spirit of the continental Reformation. He had a strong aversion to clerical vestments, which he described as Aaronical and superstitious, and absolutely refused to take the oath of consecration, in which the candidate had to swear by the saints. The king removed the latter obstacle by erasing with his own hand the obnoxious clause. The former gave more trouble. Cranmer and Ridley both attempted to relieve Hooper's mind of its scruples. But the controversy became so heated, and Hooper was so denunciatory from the pulpit against those who used vestments, that he was sent to the Fleet. Butzer and Peter Martyr were appealed to on the subject by both parties, and recom-
Hooper Hopkins
THE NEW SCHAFF-HERZOO
mended Hooper to submit. Following their advice, he was consecrated Mar. S, 1551. It was prescribed that he should wear the vestments on public occasions, but at other times might use his own discretion. In the administration of his episcopal office Hooper was so indefatigable in preaching and visitation as to call forth the friendly council of Bullinger and other friends to practise a prudent moderation. In 1552 he was appointed bishop of Worcester in commendam.
Hooper and John Rogers were the first to be cited under Mary. On Aug. 29, 1553, the former was thrown into prison, where he received harsh treatment, and contracted sciatica. He complained that he was used " worse and more vilely than the veriest slave." In Jan., 1555, he was condemned on three charges — for maintaining the lawfulness of clerical marriage, for defending divorce, and for denying transubstantiation. He called the mass " the iniquity of the devil." He was sentenced to die at the stake in Gloucester, and met his death firmly and cheerfully. To a friend bewailing his lot he replied in the oft-quoted words, " Death is bitter, and life is sweet, but alas! consider that death to come is more bitter, and life to come is more sweet." In another conversation he said, " I am well, thank God; and death to me for Christ's sake is welcome." His execution was witnessed by a throng of people. The martyr was forbidden to address the crowd. A real or pretended pardon being promised if he would recant, he spurned it, saying, " If you love my soul, away with it." According to Canon Perry (DXB, xxvii. 305) the lower end of the stake to which Hooper was bound has been dug up.
D. S. SCHAFF.
Bibliography: Hooper's works have been edited with a biography by C. Carr and R. C. Nevinson for the Parker Society, 2 vols., Cambridge, 1843-52; by the Religious Tract Society in one volume, London, 1830; and another ed. in 2 vols., Oxford, 1855. The more important are .1 Brief and Clear Confession of the Christian Faith, London, 1551; A Declaration of Christ and His Office, Zurich, 1547 A Declaration of the Ten Commandments, London, 1548 Seven Sermons on Jonah; and An Answer fo Bishop Gardiner, being a Detection of the Devil's Sophistry wherewith he robbed the unlearned people of the true belief in the most blessed Sacrament of the Altar, Zurich, 1547; and the Hist, of England and the Church of England.
On his life consult: J. Strype, Ecclesiastical Memorials^ 3 vols., London, 1821; A. a Wood, Athena? Oxonienses, ed. P. Bliss, i. 222, ib. 1813; J. Stoughton, The Pen, the Palm, and the Pulpit, ib. 1855; J. C. Ryle, Bishops and Clergy of Other Days, ib. 1868; idem, John Hooper; his Times, Life, Death and Opinions, ib. 1868; S. R. Gairdner, Students' Hist, of England, pp. 417-424, ib. 1895; J. Gairdner, The English Church in the 16th Century, passim, ib. 1903 (quite full); DNB, xxvii. 304-306. A minute account is given by Foxe in his Book of Martyrs.
HOORNBEEK, horn'bik, JOHANNES: Professor of theology in Utrecht and Leyden; b. at Haarlem Nov. 4, 1617; d. at Leyden Sept. 1, 1666. He studied at Leyden and Utrecht, in 1639 became preacher in Muhlheim-on-the-Rhine, in 1644 professor of theology in Utrecht, and in 1645 also preacher. In 1654 he removed to Leyden, where he became the chief opponent of his colleagues Cocceius and Heidanus. He represents the type of an orthodox theologian of the Netherlands, combining with the scholastic method the most earnest zeal for a HSe of practical piety. He wrote Socinia-
nismus covfutatus (3 vols., Utrecht, 1650-64) ; Summa controversiarum religionis; cum infidelibus (Gentilibus, Judwis, Muhammedanis) , hcereticis (Papistis Anabaptistis, Enthusiastis et Libertinis, Socinianis) schismaticis (Remonstrantibus, Lutheranis, Brouwnistis, Greeds) (1653); Institutiones theologicce ex optimis auctoribus concinnatce (1653) ; De observando a Christianis prcecepto Decalogi quarto (Leyden 1659), directed against the abolition of the fourth commandment as advocated by Cocceius; Theologia practica (1663); Dissertatio de consociatione evangelica Reformatorum et Augustance confessionis, sire de colloquio Casselano (Amsterdam, 1663).
(E. F. Karl Mlller.)
Bibliography: P. Bayle, Dictionary, Historical and Critical, iii. 483-484, London, 1736; A. J. van der Aa, Biographisch Woordenboek der Nederlanden, viii. 2, pp. 1230 sqq., Haarlem, 1852 sqq. (contains full list of literature).
HOPE : The expectation of joy and welfare in the future. Although requisite as a defense against the ills of life, it is invariably associated in the natural man with doubt and fear, since it is directed toward transitory objects and is exposed to disappointment. Only in revelation is it free from desire and fancy, and made the operation of the Holy Spirit. Hope is a basal component of godly life, and is presupposed in faith, so that hope is faith directed toward the future. The faith of the Old Testament was that God would glorify Israel and the Gentiles through Israel (Isa. xxv. 6-7), and all that faith possesses in the present world is defined as " a shadow of good things to come " (Heb. x. 1). Since belief itself becomes hope in the glorification of the body, the congregation of Christ, and the world, it is based primarily on the resurrection of Christ, and Jesus is accordingly termed " hope " (Col. i. 27; I Tim. i. 1), while Christianity, subjectively considered, may be called hope (I Pet. iii. 15). The exaltation of Christ to the priesthood after the order of Melchizedec ushered in a better hope than could exist in the Old Testament (Heb. vii. 19), and the hope of the New Testament is summed up in the faithful expectation of the second coming of the glorified Christ.
This concept of hope implies that those without Christ have no hope (Eph. ii. 12) and that it is by nature a quality which brings no reproach with it (Rom. v. 5). Nor is it something adventitious to faith, but hope is faith, and faith " is the substance of things hoped for " (Heb. xi. 1), while love is said to " hope all things " (I Cor. xiii. 7). Thus faith, love, and hope are closely associated as proofs of Christian life (I Thess. i. 3, v. 8), and they remain after all gifts are withdrawn (I Cor. xiii. 13). Such hope is not diminished by tribulation, but, on the contrary, is strengthened by it (Rom. v. 3-4), and it is, accordingly, termed a helmet (I Thess. v. S). Since hope is laid up in Heaven (Col. i. 5), it is a potent incentive to holiness, especially of the body (Col. iii. 1-2; I John iii. 3).
(Carl von BucHRUCKERt.)
Bibliography: H. Schultz, O. T. Theology, i. 325, ii. 368; 369, Edinburgh, 1892; W. Beyschlag, N. T. Theology, i. 254, 342, ib. 1896; H. J. Holtzmann, Lehrbuch der neutestamentlichen Theologie, ii. 162-163, 305-306. 310-311, Freiburg, 1897; G. B. Stevens, Theology of .V. T. pp. 520, 521, New York, 1899; B. Weiss, Lehrbuch der biMtschen Theologie des N. T., §§ 50, 02, 96, 101, 108, 125, 1«,