The late laborious and accurate Joseph Hunter, in his MS. collections
yclept Chorus Vatum, which by rare good fortune are preserved in the
British Museum (Addl. MSS. 24.487, pp. 34-39), thus begins, _s.n._
'I am here introducing a name which may be said to be hitherto unknown
in the regions of Poetry, and which has been unaccountably passed over
by biographical writers of every class; yet one who has just claims on
our attention of his own as well as in being the father of Richard
Crashaw, whose merits are admitted;' and he continues with a pleasant
egotism that one can readily pardon, 'and he has particular claims upon
me, as having been a native of the part of the kingdom from which I
spring, and bearing a name which is that of a numerous family from whom
I descend.'
We shall find onward, that the elder Crashaw had a unique gift of
Poetry; but independent of that, a somewhat prolonged acquaintance with
his numerous books enables us emphatically to ratify the 'claims' of
'_his own_' otherwise--though in strong, even fierce, antagonism as
Divine and Writer to his gentle-natured son's after-opinions.
Hitherto, in the brief and meagre notices of his son, and of the
paternal Crashaw, it has simply been stated that he was a
'_Yorkshireman_.' This is mentioned incidentally in various places. We
are now enabled by the interest in our researches of local Antiquaries,
together with aid from the Hunter and Cole MSS., to give for the first
time family-details. Handsworth, sometimes spelled Hansworth, near
Sheffield, one of the hamlets of England in the 'Black Country'--once
couched among green fields and hedge-row 'lanes,' though now blighted
and begrimed--was the 'nest' of the Crashaws; and there and in the
neighbourhood the name is met with until comparatively recent times.[3]
The Church-Register goes back to 1558, and under Baptisms, Aug. 24th,
1568, is this entry, 'Thomas, son of Richard Crawshaw, baptised;' and,
alas, under the following 'November 14th,' 'Thomas, son of Richard
Crawshaw, buried.' Next comes our Worthy:
'1572, October 26th, WILL., son of Richard Crawshaw, baptised.' There
follow: January 12th, 1574, 'Francis;' November 24th, 1577, 'Ann'--both
baptised; April 26th 1585, 'Richard,' son of Richard, buried; 1591,
'Robert Eairl [_sic_] and Dorothy Crawshaw married;' 1608, November
20th, 'Hellen Crawshaw, widow, buried.' Then in 1609, 1611, 1613, 1615,
1619, 1623, 1627, entries concerning the 'Francis' of 1574 and his
household. The name does not reappear until 1682, January 1st, when
'William, son of William Crawshaw, is 'baptised;' and so the usual
record of the light and shadow of 'Births and Marriages and Deaths' goes
on until July 22d, 1729.
It appears from these Register-data that the father of our William
Crashaw was named 'Richard,' and that he died in April 1585, when Master
William was passing his 13th year. It also appears that his mother was
named 'Hellen,' and that she died as 'a widow' in November 1608. In
addition to these entries, I have discovered that this 'Hellen' was
daughter of John Routh, of Waleswood; a name of mark in Yorkshire, in
itself and through marriages.[4] That we are right in all this is made
certain by his Will, wherein our Crashaw (_pater_) leaves 'to the
parishe of Hansworth, in Com. Ebor., where I was borne, my owne works,
all to be bounde together, to lye in the churche; and fourty shillings
in monye to the stocke of the poor of that parishe.'[5] So far as I can
gather from several family-tables which have been furnished to me,
_the_ Richard Crashaw, father of our William Crashaw, was son of another
Richard Crashaw, who in turn was Rector of Aston, next parish to
Handsworth, in 1539. Thus, if not of 'blue blood' in the heraldic sense,
the Crashaws must have been well-to-do; for they are found not only
intermarrying with good Yorkshire families, but also occupying
considerable social status: _e.g._ a son of Francis--described as of
Hansworth-Woodhouse, a hamlet of Hansworth--brother of William, was
admitted to the freedom of the Cutlers' Company of Sheffield in 1638,
and was Master in 1675. I have lineal descents brought down to the
present year; and the annals of the House may hold their own in
family-histories.[6] Our Worthy had life-long intercourse and life-long
friendships with the foremost in Yorkshire, as his Will genially and
quaintly testifies.
Fatherless in his 13th-14th year, his widowed mother must have been in
circumstances pecuniarily that enabled her to have William, at least,
'_prepared_' for the University. He was of renowned 'St. John's,'
Cambridge, designated by him his 'deere nurse and spirituall mother.'[7]
A MS. note by Thomas Baker, in his copy of 'Romish Forgeries and
Falsifications' (1606), now in the Library of St. John's, furnishes
almost the only definite notice of his University career that I have met
with, as follows: 'Guil. Crashawe Eboracensis admissus socius Coll. Jo.
pro Dna Fundatrice, authoritate Regia, sede vacante Epi. Elien. 19 Jan.
1593.'[8] Such is the 'entry' as given by Baker; but in the original it
is as follows: 'Gulielmus Chrashawe Eboracensis admissus sum sisator pro
Mr. Alveye Maij 1, 1591.' The Master and each senior Fellow chose
sizars at this date. Again: 'Ego Gulielmus Crashawe Eboracensis admissus
sum socius huius Collegij pro domina fundatrice, Authoritate regia, sede
vacante Episcopi Eliensis, 19 Januarij 1593' [_i.e._ 1593-4]. The
Bishop of Ely had the right of nominating one Fellow.[9] The See of Ely
was vacant from the death of Bishop Richard Cox, 22d July 1581, to the
occupancy of Martin Heton in 1598-9. Hence it came that the Queen
presented Crashaw to the fellowship of St. John's. (See Baker's St.
John's, by Mayor (vol. i. p. 438), for more details.) This was somewhat
late. How he obtained the patronage of Elizabeth does not appear. The
entry in 'White Vellum Book' of the College Treasury runs simply, 'Being
crediblie informed of the povertie and yet otherwise good qualities and
sufficiencie of Wm. Crashaw, B.A.' &c. The opening paragraphs of his
Will characteristically recount his successive ecclesiastical
appointments and preferments, and hence will fittingly come in here. 'In
the name of the true and everlivinge God, Amen. I William Crashawe,
Bachelor in Divinitie, Preacher of God's Worde. Firste at Bridlington,
then at Beverley in Yorkshire. Afterwards at the Temple; since then
Pastor of the Churche of Ag[nes] Burton, in the diocese of Yorke; nowe
Pastor of that too greate Parishe of White-Chappell in the suburbs of
London: the unworthye and unprofitable servante of God, make and ordaine
this my last Will and Testament.' Previous to the death of Elizabeth he
had been '_deprived_' of a 'little vicarage' ('A Discourse on Popish
Corruptions requiring a Kingly Reformation:' MS. in Royal Library).
Inquiries at Bridlington, formerly Burlington, and the several places
named, have resulted in nothing, from the destruction of muniments, &c.
In the earlier he must have been 'Curate' only. His many legacies of his
'owne workes,' which were to 'lye' in many churches, have all perished,
or at least disappeared; and equally so his various 'monyes' for the
'poore.' It is sorrowful to find how so very often like provisions are
discovered to have gone out of sight, to an aggregate few indeed
suspect.
With Agnes Burton he had closer relations, inasmuch as one 'item' of his
Will runs: 'The next avoydance of Ag. Burton, taken in my brother's name
(for which he knoweth what hath byn offered), I give and bequeathe the
same to my said brother Thomas, to be by him disposed to some worthy
man.'
He describes 'Mr. Henry Alvay,' 'the famous Puritan,' as his 'ffather in
Christ,' in bequeathing him 'one siluer pott with a cover loose, parcell
guilt, of about 13 ounces.'[10] When, or from whom, he received 'orders'
and ordination does not appear, but what our Worthy became as a Preacher
his 'Sermons' remain to attest. They attest his evangelical fervour even
to passion, his intense convictions, his wistful tenderness alternated
with the most vehement rebuke of fashionable sins and worldliness, his
deep personal love for the Lord Jesus, and a strangely pathetic yearning
for all men to be 'safe' in Him. He had a kind of holy ubiquity of zeal
in occupying pulpits where 'witness' was to be borne 'for the Truth.'
His motto, found in a copy of Valerius Maximus, and elsewhere, was
'Servire Deo regnare est' (Notes and Queries, 3d S. vii. 111). America
ought to prize his Sermon 'Preached in London before the Right
Honourable the Lord Lawarre, Lord Governour and Captaine Generall of
Virginia, and others of his Maiestie's Counsell for that Kingdome, and
the rest of the Adventurers in that Plantation. At the said Lord
Generall his leaue-taking of England, his natiue countrey, and departure
for Virginia, February 21, 1609. By W. Crashaw, Bachelar of Divinitie,
and Preacher at the Temple. Wherein both the lawfulnesse of that Action
is maintained, and the necessity thereof is also demonstrated, and so
much out of the grounds of Policie, as of Humanity, Equity and
Christianity. Taken from his mouth, and published by direction.' 1610.
The running heading is 'A New Yeere's Gift to Virginea.' The text is St.
Luke xxii. 32: 'I have prayed for thee, that thy faith fail not: and
when thou art converted, strengthen thy brethren.' There is no nobler
Sermon than this of the period; and it is only one of various equally
eloquent, impressive, and powerful. Politically the Preacher saw far
ahead, and his patriotism is chivalrous as Sidney's. Dr. Donne later
preached for the same Virginia Company. He had 'sought' to go as
secretary in the outset.
Our Worthy was twice married. Of his first wife--mother of Richard, our
'sweet Singer'--I have failed utterly to get so much as her name. Of his
second wife there remains a privately-printed tractate entitled 'The
Honovr of Vertve, or the Monument erected by the sorowfull Husband, and
the Epitaphes annexed by learned and worthy men, to the immortall memory
of that worthy gentlewoman Mrs. Elizabeth Crashawe. Who dyed in
child-birth, and was buried in Whit-Chappell, October 8, 1620. In the 24
yeare of her age.' Of inconceivable interest would this remarkable
tractate have been, had this been the Poet's mother; but the date shows
that Hunter, in his 'Chorus Vatum,' and others, are mistaken in their
statement that she was such. Richard Crashaw was born in 1612-3, while
the 'Epitaphes' and other allusions touchingly inform us that this fatal
'child-birth' was, 'as she most surely expected,' of her only child. The
great Usher preached her funeral-sermon, 'at which Sermon and Funerall
was present one of the greatest Assemblies that ever was seene in man's
memorie at the burial of any priuate person.' The illustrious
Preacher--who 'vseth,' the Memorial says, 'to be very wary and modeste
in commendation'--is very full and articulate in his praises of the
dead. One bit we read with wet eyes; for among other traits Usher
praises 'her singular motherly affection _to the child of her
predecessor_--a rare vertue [as he noted] in step-mothers at this
day.'[11] One can scarcely avoid a sigh that such a 'step-mother' was
not spared to such a 'child.' No 'quick' name is found to any of the
Verse, nor is the Verse intrinsically very memorable, except for its
wealth of sympathy towards the Widower.[12]
Of our Worthy's numerous Writings I have made out a careful
enumeration, inasmuch as the usual bibliographical authorities (as
Lowndes and Hazlitt) are exceedingly empty; but I must utilise it
elsewhere, seeing that such a catalogue of (for the most part) violent
invective against Popery were incongruous in an edition of the Poetry of
his so opposite-minded son. These three out of our collection will show
that Popery was the supreme object of his aversion; and even the full
title-pages give but a poor idea of the out-o'-way learning--for he was
a scholar among scholars--the grave wit, the sarcasm, the shrewd sense,
and, alas, the uncharity of these and kindred sermons and books. The
first is this, but from a later edition, for a reason that will appear:
'Loyola's Disloyalty; or the Iesvites' open Rebellion against God and
His Church. Whose Doctrine is Blasphemie, in the highest degree, against
the blood of Christ, which they Vilifie, and under-valew, that they
might uphold their Merits. By Consequent, encouraging all Traytors to
kill their lawfull Kings and Princes. With divers other Principles and
Heads of their damnable and erronious Doctrine. Worthy to be written and
read in these our doubtfull and dangerous times. 1643' (4to). This was
originally issued as 'The Iesvites' Gospell' (1610), and in 1621 and
1641 as 'The Bespotted Jesuit.' Be it specially noted that Crashaw
himself must not be made responsible for the after title-pages.[13] Next
is this: 'The Parable of Poyson. In Five Sermons of Spirituall Poyson,
&c. Wherein the poysonfull Nature of Sinne, and the Spirituall Antidotes
against it, are plainely and brefely set downe. Begun before the
Prince his Highnesse. Proceeded in at Greye's Inne and the Temple,
and finished at St. Martin's in the fields. By William Crashaw,
Batcheler of Diuinity, and Preacher of God's word. 1618' (4to). The
Epistle-dedicatory is dated from Agnes Burton, Yorkshire. 'The ioyfull 5
of Nouember, the day neuer to be forgotten.' The third is this: 'The New
Man, or a Svpplication from an vnknowne Person, a Roman Catholike, vnto
Iames, the Monarch of Great Brittaine, and from him to the Emperour,
Kings, and Princes of the Christian World. Touching the causes and
reasons that will argue a necessity of a Generall Councell to be
fortwith assembled against him that now vsurps the Papall Chaire vnder
the name of Paul the fifth. Wherein are discouered more of the secret
Iniquities of that Chaire and Court, then hitherto their friends feared,
or their very aduersaries did suspect. Translated into English by
William Crashaw, Batchelour in Diuinity, according to the Latine Copy,
sent from Rome into England. 1622' (4to). Other of these controversial
tractates, or 'Flytings' (Scotice), are more commonly known, and need
not detailed notice from us. That the 'ruling passion' was 'strong' to
the end, appears by the already repeatedly named Will, the opening of
which has been given, and which thus continues: 'For my religion, I
professe myself in lief and deathe a Christian, and the crosse of Jesus
Christ is my glorye, and His sufferings my salvation. I renounce and
abhorre Atheisme, Iudaisme, Turcisme, and all heresies against the Holy
and Catholike faithe, oulde and newe, and (namelye) Poperie, beinge as
nowe it is established by the canons of Trent and theyr present allowed
decrees and doctors, lyke a confused body of all heresies.' And again:
'I accounte Poperie (as it nowe is) the heape and chaos of all heresies,
and the channell whereunto the fowlest impieties and heresies that have
bene in the Christian worlde have runne and closelye emptied themselves.
I beleeve the Pope's seate and power to be the power of the greate
Antichrist, and the doctrine of the Pope (as nowe it is) to be the
doctrine of Antichrist; yea, that doctrine of devills prophesied of by
the Apostles, and that the trve and absolute Papist, livinge and
dyeinge, debarres himself of salvation for oughte that we knowe. And I
beleve that I am bounde to separate myself from that sinagogue of Rome
if I wil be saved. And I professe myselfe a member of the true Catholike
Churche, but not of the Roman Churche (as nowe it is), and to looke for
salvation, not by that faith nor doctrine which that Churche nowe
teacheth, but that which once it had, but now falne from it.' And then
follow 'groundes' in burning and 'hard' words, intermingled with strange
outbursts of personal humiliation before God and an awful sense of His
scrutiny.
These Title-pages and Will-extracts must suffice to indicate the
Ultra-Protestantism of the elder Crashaw. To qualify them--in addition
to our note of the intensified after title-pages _by others_--it must be
remembered that the Armada of 1588 flung its scaring shadow across his
young days, and that undoubtedly the descendants of Loyola falsified
their venerable Founder's intentions by political agitations and
plottings. These coloured our ecclesiastical polemique's whole ways of
looking at things. His Will and codicil are dated in 1621-2, and during
these years and succeeding, his most fiery and intense 'Sermons' and
tractates were being published. Richard was then growing up into his
teens, and without his 'second' mother. As Crashaw senior died in
1626--his Will having been 'proved' 16th October in that year--our
Poet-saint was only about 13-14 when he lost his father, scarcely ten
when appointed by him executor, the words being: 'I ordaine and make Mr.
Robert Dixon and _my sonne Richarde_ executors of my Will' (10th June
1622).[14]
His Epistles-dedicatory and private Letters (several of which are
preserved in the British Museum, and of which I have copies--one very
long to Sir Julius Caesar on his brother's illness) and his Will, make it
plain that our Worthy mingled in the highest society, and was consulted
in the most delicate affairs. His dedication of one of his most
pronounced books, 'Consilium quorundam Episcop. Bononiae &c.' (1613), to
Shakespeare's Earl of Southampton, _as to a trusted friend_, settles, to
my mind, the (disputed) fact as to the Earl having become a Protestant.
So too the translation of Augustine's 'City of God' (1620, 2d edition)
is dedicated to William Earl of Pembroke, the Earl of Arundel, and the
Earl of Montgomery.
The last matter to be touched on is the Verse of the paternal Crashaw,
which has a unique character of its own. It consists of translations
from the Latin. His 'Loyola's Disloyalty' is based on a rendering of a
Latin poem in super-exaltation of the Virgin Mary by Clarus Bonarscius
(= Carolus Scribanius); and Crashaw animadverts on such 'pointes' as
these: 'That the milke of Mary may come into comparison with the blood
of Christ;' 'that the Christian man's faith may lawfully take hold of
both as well as one;' 'that the best compound for a sicke soule is to
mix together her milke and Christ's blood;' 'that Christ is still a
little child in His mother's armes, and so may be prayed unto;' 'that a
man shall often-times be sooner heard at God's hand in the mediation of
Mary than Jesus Christ;' and so on. I give the opening, middle, and
closing lines.