A friend, Edwin Sandys, finding him in these distressful circumstances, obtained for him the Mastership of the Temple (1585) during the "Martin Marprelate" controversy, in which the boisterous Nash bore a part. A lecturer, Travers, opposed Hooker's theological positions, for Hooker, it seems, had maintained that all Catholics are not necessarily damned to all eternity. In 1591 Hooker obtained the living of Boscombe in Wilts, and in 1595 moved to that of Bishopsbourne near Canterbury, where he died in 1600. The first four books of his "Laws of Ecclesiastical Polity" appeared in 1594, the fifth in 1597, the rest was posthumously published. The book was admired by James VI, who read it in Scotland, and by the Pope and Cardinal Allen. Hooker was a good, devout, simple man, a most laborious parish minister, and so short-sighted that Walton accounts for his choice of a wife (if he could be said to choose her), by this defect of vision. The great work of Hooker, "The Ecclesiastical Polity," is an argument against the Puritans who, from matters like the surplice to matters like the Liturgy, desired in all things to imitate the "discipline" of Geneva and of Presbyterian Scotland. In the Martin Marprelate controversy, as in all old controversy, the style, as we shall see, had been extremely scurrilous on both sides. Hooker, on the other hand, writes like a gentleman, a scholar, and a Christian. As the dispute was really between men of two opposed temperaments and characters, arguments, however learned, moderate, and logical, could not make converts. The Reformation had brought not peace but a sword. Religious differences, mingled with political differences, soon broke into civil war under Charles I. Hooker begins by stating that the opponents of the Church of England, "right well affected and most religiously inclined minds," must, he supposed, "have had some marvellous reasonable inducements" for desiring to upset the existing ecclesiastical settlement. He therefore studied the subject diligently, and could find "no law of God or reason of man" against the attitude of the defenders of the settlement, and no proof that the Presbyterian "discipline," "by error and misconceit named 'the ordinance of Jesus Christ,'" was so in very deed.