Chapter IX: Introduction (4)

And in this year our late King Charles the First--then Prince of Wales--came honourably attended to Oxford; and having deliberately visited the University, the Schools, Colleges, and Libraries, he and his attendants were entertained with ceremonies and feasting suitable to their dignity and merits.

And this year King James sent letters to the University for the regulating their studies; especially of the young Divines: advising they should not rely on modern sums and systems, but study the Fathers and Councils, and the more primitive learning. And this advice was occasioned by the indiscreet inferences made by very many Preachers out of Mr. Calvin's doctrine concerning Predestination, Universal Redemption, the Irresistibility of God's Grace, and of some other knotty points depending upon these; points which many think were not, but by interpreters forced to be, Mr. Calvin's meaning; of the truth or falsehood of which I pretend not to have an ability to judge; my meaning in this relation, being only to acquaint the Reader with the occasion of the King's Letter.

[Sidenote: Revision of the Statutes]

It may be observed, that the various accidents of this year did afford our Proctor large and laudable matter to dilate and discourse upon: and that though his office seemed, according to statute and custom, to require him to do so at his leaving it; yet he chose rather to pass them over with some very short observations, and present the governors, and his other hearers, with rules to keep up discipline and order in the University; which at that time was, either by defective Statutes, or want of the due execution of those that were good, grown to be extremely irregular. And in this year also, the magisterial part of the Proctor required more diligence, and was more difficult to be managed than formerly, by reason of a multiplicity of new Statutes, which begot much confusion; some of which Statutes were then, and others suddenly after, put into an useful execution. And though these Statutes were not then made so perfectly useful as they were designed, till Archbishop Laud's time--who assisted in the forming and promoting them;--yet our present Proctor made them as effectual as discretion and diligence could do: of which one example may seem worthy the noting; namely, that if in his night-walk he met with irregular Scholars absent from their Colleges at University hours, or disordered by drink, or in scandalous company, he did not use his power of punishing to an extremity; but did usually take their names, and a promise to appear before him unsent for next morning; and when they did, convinced them, with such obligingness, and reason added to it, that they parted from him with such resolutions, as the man after God's own heart was possessed with, when he said, "There is mercy with thee, and therefore thou shall be feared:" Psal. cxxx. 4. And by this and a like behaviour to all men, he was so happy as to lay down this dangerous employment, as but very few, if any, have done, even without an enemy.

[Sidenote: Looking back]

After his speech was ended, and he retired with a friend into a convenient privacy, he looked upon his friend with a more than common cheerfulness, and spake to him to this purpose: "I look back upon my late employment with some content to myself, and a great thankfulness to Almighty God, that he hath made me of a temper not apt to provoke the meanest of mankind, but rather to pass by infirmities, if noted; and in this employment I have had--God knows--many occasions to do both. And when I consider, how many of a contrary temper are by sudden and small occasions transported and hurried by anger to commit such errors, as they in that passion could not foresee, and will in their more calm and deliberate thoughts upbraid, and require repentance: and consider, that though repentance secures us from the punishment of any sin, yet how much more comfortable it is to be innocent than need pardon: and consider, that errors against men, though pardoned both by God and them, do yet leave such anxious and upbraiding impressions in the memory, as abates of the offender's content:--when I consider all this, and that God hath of his goodness given me a temper that hath prevented me from running into such enormities, I remember my temper with joy and thankfulness. And though I cannot say with David--I wish I could,--that therefore 'his praise shall always be in my mouth;' Psal. xxxiv. 1; yet I hope, that by his grace, and that grace seconded by my endeavours, it shall never be blotted out of my memory; and I now beseech Almighty God that it never may."

[Sidenote: Gilbert Sheldon]

And here I must look back, and mention one passage more in his Proctorship, which is, that Gilbert Sheldon, the late Lord Archbishop of Canterbury, was this year sent to Trinity College in that University; and not long after his entrance there, a letter was sent after him from his godfather--the father of our Proctor--to let his son know it, and commend his godson to his acquaintance, and to more than a common care of his behaviour; which proved a pleasing injunction to our Proctor, who was so gladly obedient to his father's desire, that he some few days after sent his servitor to intreat Mr. Sheldon to his chamber next morning. But it seems Mr. Sheldon having--like a young man as he was--run into some such irregularity as made him conscious he had transgressed his statutes, did therefore apprehend the Proctor's invitation as an introduction to punishment; the fear of which made his bed restless that night: but, at their meeting the next morning, that fear vanished immediately by the Proctor's cheerful countenance, and the freedom of their discourse of friends. And let me tell my Reader, that this first meeting proved the beginning of as spiritual a friendship as human nature is capable of; of a friendship free from all self ends: and it continued to be so, till death forced a separation of it on earth; but it is now reunited in Heaven.

[Sidenote: Ordination]

And now, having given this account of his behaviour, and the considerable accidents in his Proctorship, I proceed to tell my Reader, that, this busy employment being ended, he preached his sermon for his Degree of Bachelor in Divinity in as elegant Latin, and as remarkable for the matter, as hath been preached in that University since that day. And having well performed his other exercises for that Degree, he took it the nine and twentieth of May following, having been ordained Deacon and Priest in the year 1611, by John King, then Bishop of London, who had not long before been Dean of Christ Church, and then knew him so well, that he became his most affectionate friend. And in this year, being then about the twenty-ninth of his age, he took from the University a license to preach.

[Sidenote: Wibberton and Boothby Pagnell]

In the year 1618, he was by Sir Nicholas Sanderson, Lord Viscount Castleton, presented to the Rectory of Wibberton, not far from Boston, in the County of Lincoln, a living of very good value; but it lay in so low and wet a part of that country as was inconsistent with his health. And health being--next to a good conscience--the greatest of God's blessings in this life, and requiring therefore of every man a care and diligence to preserve it, he, apprehending a danger of losing it, if he continued at Wibberton a second Winter, did therefore resign it back into the hands of his worthy kinsman and patron, about one year after his donation of it to him.

And about this time of his resignation he was presented to the Rectory of Boothby Pannell, in the same County of Lincoln; a town which has been made famous, and must continue to be famous, because Dr. Sanderson, the humble and learned Dr. Sanderson, was more than forty years Parson of Boothby Pannell, and from thence dated all or most of his matchless writings.

To this living--which was of no less value, but a purer air than Wibberton--he was presented by Thomas Harrington, of the same County, and Parish, Esq., who was a gentleman of a very ancient family, and of great use and esteem in his country during his whole life. And in this Boothby Pannell the meek and charitable Dr. Sanderson and his patron lived with an endearing, mutual, and comfortable friendship, till the death of the last put a period to it.

[Sidenote: Resigns his Fellowship]

About the time that he was made Parson of Boothby Pannell, he resigned his Fellowship of Lincoln College unto the then Rector and Fellows; and his resignation is recorded in these words:

Ego Robertus Sanderson perpetuus, &c.

I Robert Sanderson, Fellow of the College of St. Mary's and All-Saints, commonly called Lincoln College, in the University of Oxford, do freely and willingly resign into the hands of the Rector and Fellows, all the right and title that I have in the said College, wishing to them and their successors all peace, and piety, and happiness, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

ROBERT SANDERSON.

May 6, 1619.

And not long after this resignation, he was by the then Bishop of York,[10] or the King _sede vacante_, made Prebend of the Collegiate Church of Southwell in that Diocese; and shortly after of Lincoln by the Bishop of that See.

[Sidenote: Marriage]

And being now resolved to set down his rest in a quiet privacy at Boothby Pannell, and looking back with some sadness upon his removal from his general acquaintance left in Oxford, and the peculiar pleasures of a University life; he could not but think the want of society would render this of a country Parson the more uncomfortable, by reason of that want of conversation; and therefore he did put on some faint purposes to marry. For he had considered, that though marriage be cumbered with more worldly care than a single life; yet a complying and a prudent wife changes those very cares into so mutual a content, as makes them become like the sufferings of St. Paul, Colos. i. 24, which he would not have wanted because they occasioned his rejoicing in them. And he, having well considered this, and observed the secret unutterable joys that children beget in parents, and the mutual pleasures and contented trouble of their daily care and constant endeavours to bring up those little images of themselves, so as to make them as happy as all those cares and endeavours can make them: he, having considered all this, the hopes of such happiness turned his faint purposes into a positive resolution to marry. And he was so happy as to obtain Anne, the daughter of Henry Nelson, Bachelor in Divinity, then Rector of Haugham, in the County of Lincoln, a man of noted worth and learning. And the Giver of all good things was so good to him, as to give him such a wife as was suitable to his own desires; a wife, that made his life happy by being always content when he was cheerful; that divided her joys with him, and abated of his sorrow, by bearing a part of that burden; a wife that demonstrated her affection by a cheerful obedience to all his desires, during the whole course of his life; and at his death too, for she outlived him.

[Sidenote: A country parson]

And in this Boothby Pannell, he either found or made his parishioners peaceable, and complying with him in the decent and regular service of God. And thus his Parish, his patron, and he lived together in a religious love and a contented quietness; he not troubling their thoughts by preaching high and useless notions, but such plain truths as were necessary to be known, believed and practised, in order to their salvation. And their assent to what he taught was testified by such a conformity to his doctrine, as declared they believed and loved him. For he would often say, "That, without the last, the most evident truths--heard as from an enemy, or an evil liver--either are not, or are at least the less effectual; and do usually rather harden than convince the hearer."

And this excellent man did not think his duty discharged by only reading the Church prayers, catechising, preaching, and administering the Sacraments seasonably; but thought--if the Law or the Canons may seem to enjoin no more,--yet that God would require more, than the defective laws of man's making can or do enjoin; the performance of that inward law, which Almighty God hath imprinted in the conscience of all good Christians, and inclines those whom he loves to perform. He, considering this, did therefore become a law to himself, practising what his conscience told him was his duty, in reconciling differences, and preventing lawsuits, both in his Parish and in the neighbourhood. To which may be added his often visiting sick and disconsolate families, persuading them to patience, and raising them from dejection by his advice and cheerful discourse, and by adding his own alms, if there were any so poor as to need it: considering how acceptable it is to Almighty God, when we do as we are advised by St. Paul, Gal. vi. 2, "Help to bear one another's burden," either of sorrow or want: and what a comfort it will be, when the Searcher of all hearts shall call us to a strict account for that evil we have done, and the good we have omitted, to remember we have comforted and been helpful to a dejected or distressed family.

[Sidenote: The poor tenant]

And that his practice was to do good, one example may be, that he met with a poor dejected neighbour, that complained he had taken a meadow, the rent of which was 9_l_. a year; and when the hay was made ready to be carried into his barn, several days' constant rain had so raised the water, that a sudden flood carried all away, and his rich Landlord would bate him no rent; and that unless he had half abated, he and seven children were utterly undone. It may be noted, that in this age there are a sort of people so unlike the God of Mercy, so void of the bowels of pity, that they love only themselves and children: love them so, as not to be concerned, whether the rest of mankind waste their days in sorrow or shame; people that are cursed with riches, and a mistake that nothing but riches can make them and their's happy. But it was not so with Dr. Sanderson; for he was concerned, and spoke comfortably to the poor dejected man; bade him go home and pray, and not load himself with sorrow, for he would go to his Landlord next morning; and if his Landlord would not abate what he desired, he and a friend would pay it for him.

[Sidenote: The rich landlord]

[Sidenote: A successful mediator]

To the Landlord he went the next day, and, in a conference, the Doctor presented to him the sad condition of his poor dejected Tenant; telling him how much God is pleased when men compassionate the poor: and told him, that though God loves sacrifice, yet he loves mercy so much better, that he is pleased when called the God of Mercy. And told him, the riches he was possessed of were given him by that God of Mercy, who would not be pleased, if he, that had so much given, yea, and forgiven him too, should prove like the rich steward in the Gospel, "that took his fellow servant by the throat to make him pay the utmost farthing." This he told him: and told him, that the law of this nation--by which law he claims his rent--does not undertake to make men honest or merciful; but does what it can to restrain men from being dishonest or unmerciful, and yet was defective in both: and that taking any rent from his poor Tenant, for what God suffered him not to enjoy, though the law allowed him to do so, yet if he did so, he was too like that rich Steward which he had mentioned to him; and told him that riches so gotten, and added to his great estate, would, as Job says, "prove like gravel in his teeth:" would in time so corrode his conscience, or become so nauseous when he lay upon his deathbed, that he would then labour to vomit it up, and not be able: and therefore advised him, being very rich, to make friends of his unrighteous Mammon, before that evil day come upon him: but however, neither for his own sake, nor for God's sake, to take any rent of his poor, dejected, sad Tenant; for that were to gain a temporal, and lose his eternal happiness. These and other such reasons were urged with so grave and compassionate an earnestness, that the Landlord forgave his Tenant the whole rent.

The Reader will easily believe that Dr. Sanderson, who was so meek and merciful, did suddenly and gladly carry this comfortable news to the dejected Tenant; and we believe, that at the telling of it there was mutual rejoicing. It was one of Job's boasts, that "he had seen none perish for want of clothing: and that he had often made the heart of the widow to rejoice." Job xxxi. 19. And doubtless Dr. Sanderson might have made the same religious boast of this and very many like occasions. But, since he did not, I rejoice that I have this just occasion to do it for him; and that I can tell the Reader, I might tire myself and him, in telling how like the whole course of Dr. Sanderson's life was to this which I have now related.

[Sidenote: Contented obscurity]

Thus he went on in an obscure and quiet privacy, doing good daily both by word and by deed, as often as any occasion offered itself; yet not so obscurely, but that his very great learning, prudence, and piety were much noted and valued by the Bishop of his Diocese, and by most of the nobility and gentry of that county. By the first of which he was often summoned to preach many Visitation Sermons, and by the latter at many Assizes. Which Sermons, though they were much esteemed by them that procured, and were fit to judge them; yet they were the less valued, because he read them, which he was forced to do; for though he had an extraordinary memory,--even the art of it,--yet he had such an innate invincible fear and bashfulness, that his memory was wholly useless, as to the repetition of his sermons as he had writ them; which gave occasion to say, when they were first printed and exposed to censure, which was in the year 1632,--"that the best Sermons that were ever read, were never preached."

[Sidenote: Chaplain to Charles I.]

In this contented obscurity he continued, till the learned and good Archbishop Laud,[11] who knew him well in Oxford,--for he was his contemporary there,--told the King,--'twas the knowing and conscientious King Charles the First,--that there was one Mr. Sanderson, an obscure country Minister, that was of such sincerity, and so excellent in all casuistical learning, that he desired his Majesty would make him his Chaplain. The King granted it most willingly, and gave the Bishop charge to hasten it, for he longed to discourse with a man that had dedicated his studies to that useful part of learning. The Bishop forgot not the King's desire, and Mr. Sanderson was made his Chaplain in Ordinary in November following, 1631. And when they became known to each other, the King did put many Cases of Conscience to him, and received from him such deliberate, safe, and clear solutions, as gave him great content in conversing with him; so that, at the end of his month's attendance, the King told him, "he should long for the next November; for he resolved to have a more inward acquaintance with him, when that month and he returned." And when the month and he did return, the good King was never absent from his Sermons, and would usually say, "I carry my ears to hear other preachers; but I carry my conscience to hear Mr. Sanderson, and to act accordingly." And this ought not to be concealed from posterity, that the King thought what he spake; for he took him to be his adviser, in that quiet part of his life, and he proved to be his comforter in those days of his affliction, when he apprehended himself to be in danger of death or deposing. Of which more hereafter.

[Sidenote: Clerk of the Convocation]

In the first Parliament of this good King,--which was 1625,--he was chosen to be a Clerk of the Convocation for the Diocese of Lincoln; which I here mention, because about that time did arise many disputes about Predestination, and the many critical points that depend upon, or are interwoven in it; occasioned, as was said, by a disquisition of new principles of Mr. Calvin's, though others say they were before his time. But of these Dr. Sanderson then drew up, for his own satisfaction, such a scheme--he called it _Pax Ecclesiæ_--as then gave himself, and hath since given others, such satisfaction, that it still remains to be of great estimation among the most learned. He was also chosen Clerk of all the Convocations during that good King's reign. Which I here tell my Reader, because I shall hereafter have occasion to mention that Convocation in 1640, the unhappy Long Parliament, and some debates of the Predestination points as they have been since charitably handled betwixt him, the learned Dr. Hammond,[12] and Dr. Pierce,[13] the now Reverend Dean of Salisbury.

[Sidenote: "D.D."]

In the year 1636, his Majesty, then in his progress, took a fair occasion to visit Oxford, and to take an entertainment for two days for himself and honourable attendants; which the Reader ought to believe was suitable to their dignities. But this is mentioned, because at the King's coming thither, Dr. Sanderson did attend him, and was then--the 31st of August--created Doctor of Divinity; which honour had an addition to it, by having many of the Nobility of this nation then made Doctors and Masters of Arts with him; some of whose names shall be recorded and live with his, and none shall outlive it. First, Dr. Curle and Dr. Wren,[14] who were then Bishops of Winton and of Norwich,--and had formerly taken their degrees in Cambridge, were with him created Doctors of Divinity in his University. So was Meric,[15] the son of the learned Isaac Casaubon; and Prince Rupert, who still lives, the then Duke of Lenox, Earl of Hereford, Earl of Essex, of Berkshire, and very many others of noble birth--too many to be named--were then created Masters of Arts.

[Sidenote: The New Covenant]

[Sidenote: What followed]

Some years before the unhappy Long Parliament, this nation being then happy and in peace,--though inwardly sick of being well,--namely, in the year 1639, a discontented party of the Scots Church were zealously restless for another reformation of their Kirk-government; and to that end created a new Covenant, for the general taking of which they pretended to petition the King for his assent, and that he would enjoin the taking of it by all of that nation. But this petition was not to be presented to him by a committee of eight or ten men of their fraternity; but by so many thousands, and they so armed as seemed to force an assent to what they seemed to request; so that though forbidden by the King, yet they entered England, and in the heat of zeal took and plundered Newcastle, where the King was forced to meet them with an army: but upon a treaty and some concessions, he sent them back,--though not so rich as they intended, yet,--for that time, without bloodshed. But, Oh! this peace, and this Covenant, were but the fore-runners of war, and the many miseries that followed: for in the year following there were so many chosen into the Long Parliament, that were of a conjunct council with these very zealous and as factious reformers, as begot such a confusion by the several desires and designs in many of the members of that Parliament, and at last in the very common people of this nation, that they were so lost by contrary designs, fears, and confusions, as to believe the Scots and their Covenant would restore them to their former tranquillity. And to that end the Presbyterian party of this nation did again, in the year 1643, invite the Scotch Covenanters back into England: and hither they came marching with it gloriously upon their pikes and in their hats, with this motto: "For the Crown and Covenant of both Kingdoms." This I saw, and suffered by it. But when I look back upon the ruin of families, the bloodshed, the decay of common honesty, and how the former piety and plain dealing of this now sinful nation is turned into cruelty and cunning, I praise God that he prevented me from being of that party which helped to bring in this Covenant, and those sad confusions that have followed it. And I have been the bolder to say this to myself, because in a sad discourse with Dr. Sanderson, I heard him make the like grateful acknowledgment.

[Sidenote: Changes in the Service Book]

This digression is intended for the better information of the reader in what will follow concerning Dr. Sanderson. And first, that the Covenanters of this nation, and their party in Parliament, made many exceptions against the Common Prayer and ceremonies of the Church, and seemed restless for a Reformation: and though their desires seemed not reasonable to the King, and the learned Dr. Laud, then Archbishop of Canterbury; yet, to quiet their consciences, and prevent future confusion, they did, in the year 1641, desire Dr. Sanderson to call two more of the Convocation to advise with him, and that he would then draw up some such safe alterations as he thought fit in the Service-book, and abate some of the ceremonies that were least material for satisfying their consciences:--and to this end they did meet together privately twice a week at the Dean of Westminster's[16] house, for the space of three months or more. But not long after that time, when Dr. Sanderson had made the reformation ready for a view, the Church and State were both fallen into such a confusion, that Dr. Sanderson's model for reformation became then useless. Nevertheless, his reputation was such, that he was, in the year 1642, proposed by both Houses of Parliament to the King, then in Oxford, to be one of their trustees for the settling of Church-affairs, and was allowed of by the King to be so: but that treaty came to nothing.

[Sidenote: Regius Professor of Divinity]

In the year 1643, the two Houses of Parliament took upon them to make an ordinance, and call an Assembly of Divines, to debate and settle some Church-controversies, of which many were very unfit to judge; in which Dr. Sanderson was also named, but did not appear; I suppose for the same reason that many other worthy and learned men did forbear, the summons wanting the King's authority. And here I must look back, and tell the Reader, that in the year 1642, he was, July 21st, named by a more undoubted authority to a more noble employment, which was to be Professor Regius of Divinity in Oxford: but, though knowledge be said to puff up, yet his modesty and too mean an opinion of his great abilities, and some other real or pretended reasons,--expressed in his speech, when he first appeared in the chair, and since printed,--kept him from entering into it till October, 1646.

[Sidenote: His lectures]

He did, for about a year's time, continue to read his matchless Lectures, which were first _de Juramento_, a point very difficult, and at that time very dangerous to be handled as it ought to be. But this learned man, as he was eminently furnished with abilities to satisfy the consciences of men upon that important subject; so he wanted not courage to assert the true obligation of Oaths in a degenerate age, when men had made perjury a main part of their religion. How much the learned world stands obliged to him for these, and his following Lectures _de Conscientiâ_, I shall not attempt to declare, as being very sensible that the best pens must needs fall short in the commendation of them: so that I shall only add, that they continued to this day, and will do for ever, as a complete standard for the resolution of the most material doubts in Casuistical Divinity. And therefore I proceed to tell the Reader, that about the time of his reading those Lectures,--the King being then prisoner in the Isle of Wight,--the Parliament had sent the Covenant, the Negative Oath, and I know not what more, to be taken by the Doctor of the Chair, and all Heads of Houses; and all other inferior Scholars, of what degree soever, were all to take these Oaths by a fixed day; and those that did not, to abandon their College, and the University too, within twenty-four hours after the beating of a drum; for if they remained longer, they were to be proceeded against as spies.

Dr. Laud, then Archbishop of Canterbury, the Earl of Strafford, and many others, had been formerly murdered by this wicked Parliament; but the King yet was not: and the University had yet some faint hopes that in a Treaty then in being, or pretended to be suddenly, there might be such an agreement made between King and Parliament, that the Dissenters in the University might both preserve their consciences and subsistence which they then enjoyed by their Colleges.

[Sidenote: A mistaken hope]

[Sidenote: Manifesto to Parliament.]

And being possessed of this mistaken hope, that the Parliament were not yet grown so merciless as not to allow manifest reason for their not submitting to the enjoined Oaths, the University appointed twenty delegates to meet, consider, and draw up a Manifesto to the Parliament, why they could not take those oaths but by violation of their consciences: and of these delegates Dr. Sheldon,--late Archbishop of Canterbury,--Dr. Hammond,--Dr. Sanderson, Dr. Morley,--now Bishop of Winchester,--and that most honest and as judicious Civil Lawyer, Dr. Zouch,[17] were a part; the rest I cannot now name: but the whole number of the delegates requested Dr. Zouch to draw up the Law part, and give it to Dr. Sanderson: and he was requested to methodise and add what referred to reason and conscience, and put it into form. He yielded to their desires and did so. And then, after they had been read in a full Convocation, and allowed of, they were printed in Latin, that the Parliament's proceedings and the University's sufferings might be manifested to all nations: and the imposers of these oaths might repent, or answer them: but they were past the first; and for the latter, I might swear they neither can, nor ever will. And these Reasons were also suddenly turned into English by Dr. Sanderson, that those of these three kingdoms might the better judge of the loyal party's sufferings.

[Sidenote: "Cases of Conscience"]

[Sidenote: The King's errors]

[Sidenote: Translation of "De Juramento"]

About this time the Independents--who were then grown to be the most powerful part of the army--had taken the King from a close to a more large imprisonment; and, by their own pretences to liberty of conscience, were obliged to allow somewhat of that to the King, who had, in the year 1646, sent for Dr. Sanderson, Dr. Hammond, Dr. Sheldon,--the late Archbishop of Canterbury,--and Dr. Morley,--the now Bishop of Winchester,--to attend him, in order to advise with them, how far he might with a good conscience comply with the proposals of the Parliament for a peace in Church and State: but these, having been then denied him by the Presbyterian Parliament, were now allowed him by those in present power. And as those other Divines, so Dr. Sanderson gave his attendance on his Majesty also in the Isle of Wight, preached there before him, and had in that attendance many, both public and private, conferences with him, to his Majesty's great satisfaction. At which time he desired Dr. Sanderson, that, being the Parliament had proposed to him the abolishing of Episcopal Government in the Church, as inconsistent with Monarchy, that he would consider of it; and declare his judgment. He undertook to do so, and did it; but it might not be printed till our King's happy Restoration, and then it was. And at Dr. Sanderson's taking his leave of his Majesty in his last attendance on him, the King requested him to betake himself to the writing Cases of Conscience for the good of posterity. To which his answer was, "That he was now grown old, and unfit to write Cases of Conscience." But the King was so bold with him as to say, "It was the simplest answer he ever heard from Dr. Sanderson; for no young man was fit to be a judge, or write Cases of Conscience." And let me here take occasion to tell the Reader this truth, not commonly known; that in one of these conferences this conscientious King told Dr. Sanderson, or one of them that then waited with him, "that the remembrance of two errors did much afflict him; which were, his assent to the Earl of Strafford's death, and the abolishing Episcopacy in Scotland; and that if God ever restored him to be in a peaceable possession of his Crown, he would demonstrate his repentance by a public confession, and a voluntary penance,"--I think barefoot--from the Tower of London, or Whitehall, to St. Paul's Church, and desire the people to intercede with God for his pardon. I am sure one of them that told it me lives still, and will witness it. And it ought to be observed, that Dr. Sanderson's Lectures _de Juramento_ were so approved and valued by the King, that in this time of his imprisonment and solitude he translated them into exact English; desiring Dr. Juxon,[18]--then Bishop of London,--Dr. Hammond, and Sir Thomas Herbert,[19] who then attended him,--to compare them with the original. The last still lives, and has declared it, with some other of that King's excellencies, in a letter under his own hand, which was lately shewed me by Sir William Dugdale, King at Arms. The book was designed to be put into the King's Library at St. James's; but, I doubt, not now to be found there. I thought the honour of the Author and the Translator to be both so much concerned in this relation, that it ought not to be concealed from the Reader, and 'tis therefore here inserted.

[Sidenote: Expelled from Oxford]

I now return to Dr. Sanderson in the Chair in Oxford; where they that complied not in taking the Covenant, Negative Oath, and Parliament Ordinance for Church-discipline and worship, were under a sad and daily apprehension of expulsion: for the Visitors were daily expected, and both City and University full of soldiers, and a party of Presbyterian Divines, that were as greedy and ready to possess, as the ignorant and ill-natured Visitors were to eject the Dissenters out of their Colleges and livelihoods: but, notwithstanding, Dr. Sanderson did still continue to read his Lecture, and did, to the very faces of those Presbyterian Divines and soldiers, read with so much reason, and with a calm fortitude make such applications, as, if they were not, they ought to have been ashamed, and begged pardon of God and him, and forborne to do what followed. But these thriving sinners were hardened; and, as the Visitors expelled the Orthodox, they, without scruple or shame, possessed themselves of their Colleges; so that, with the rest, Dr. Sanderson was in June, 1648, forced to pack up and be gone, and thank God he was not imprisoned, as Dr. Sheldon, and Dr. Hammond, and others then were.

[Sidenote: Dr. Morley]

[Sidenote: His fortitude]

I must now again look back to Oxford, and tell my Reader, that the year before this expulsion, when the University had denied this subscription, and apprehended the danger of that visitation which followed, they sent Dr. Morley, then Canon of Christ Church,--now Lord Bishop of Winchester,--and others, to petition the Parliament for recalling the injunction, or a mitigation of it, or accept of their reasons why they could not take the Oaths enjoined them; and the petition was by Parliament referred to a committee to hear and report the reasons to the House, and a day set for hearing them. This done, Dr. Morley and the rest went to inform and fee Counsel, to plead their cause on the day appointed; but there had been so many committed for pleading, that none durst undertake it; for at this time the privileges of that Parliament were become a _Noli me tangere_, as sacred and useful to them, as traditions ever were, or are now, to the Church of Rome; their number must never be known, and therefore not without danger to be meddled with. For which reason Dr. Morley was forced, for want of Counsel, to plead the University's Reasons for non-compliance with the Parliament's injunctions: and though this was done with great reason, and a boldness equal to the justice of his cause; yet the effect of it was, but that he and the rest appearing with him were so fortunate as to return to Oxford without commitment. This was some few days before the Visitors and more soldiers were sent down to drive the Dissenters out of the University. And one that was, at this time of Dr. Morley's pleading, a powerful man in the Parliament,[20] and of that committee, observing Dr. Morley's behaviour and reason, and inquiring of him and hearing a good report of his morals, was therefore willing to afford him a peculiar favour; and, that he might express it, sent for me that relate this story, and knew Dr. Morley well, and told me, "he had such a love for Dr. Morley, that knowing he would not take the Oaths, and must therefore be ejected his College, and leave Oxford; he desired I would therefore write to him to ride out of Oxford, when the Visitors came into it, and not return till they left it, and he should be sure then to return in safety; and that he should, without taking any Oath or other molestation, enjoy his Canon's place in his College." I did receive this intended kindness with a sudden gladness, because I was sure the party had a power, and as sure he meant to perform it, and did therefore write the Doctor word: and his answer was, that I must not fail to return my friend,--who still lives,--his humble and undissembled thanks, though he could not accept of his intended kindness; for when the Dean, Dr. Gardner, Dr. Paine, Dr. Hammond, Dr. Sanderson and all the rest of the College were turned out, except Dr. Wall,[21] he should take it to be, if not a sin, yet a shame, to be left behind with him only. Dr. Wall I knew, and will speak nothing of him, for he is dead.

[Sidenote: Matters in London]

It may easily be imagined, with what a joyful willingness these self-loving reformers took possession of all vacant preferments, and with what reluctance others parted with their beloved Colleges and subsistence; but their consciences were dearer than their subsistence, and out they went; the reformers possessing them without shame or scruple: where I leave these scruple-mongers, and make an account of the then present affairs of London, to be the next employment of my Reader's patience.

And in London all the Bishops' houses were turned to be prisons, and they filled with Divines, that would not take the Covenant, or forbear reading Common Prayer, or that were accused for some faults like these. For it may be noted, that about this time the Parliament set out a proclamation, to encourage all laymen that had occasion to complain of their Ministers for being troublesome or scandalous, or that conformed not to Orders of Parliament, to make their complaint to a committee for that purpose; and the Minister, though a hundred miles from London, should appear there, and give satisfaction, or be sequestered;--and you may be sure no Parish could want a covetous, or malicious, or cross-grained complaint;--by which means all prisons in London, and in some other places, became the sad habitations of conforming Divines.

And about this time the Bishop of Canterbury having been by an unknown law condemned to die, and the execution suspended for some days, many of the malicious citizens, fearing his pardon, shut up their shops, professing not to open them till justice was executed. This malice and madness is scarce credible; but I saw it.

[Sidenote: Mr. Thomas Brightman]

The Bishops had been voted out of the House of Parliament, and some upon that occasion sent to the Tower; which made many Covenanters rejoice, and believe Mr. Brightman[22]--who probably was a good and well-meaning man--to be inspired in his "Comment on the Apocalypse," an abridgment of which was now printed, and called Mr. Brightman's "Revelation of the Revelation." And though he was grossly mistaken in other things, yet, because he had made the Churches of Geneva and Scotland, which had no Bishops, to be Philadelphia in the Apocalypse, the Angel that God loved; Rev. iii. 7-13, and the power of Prelacy to be Antichrist, the evil Angel, which the House of Commons had now so spewed up, as never to recover their dignity; therefore did those Covenanters approve and applaud Mr. Brightman for discovering and foretelling the Bishops' downfall; so that they both railed at them, and rejoiced to buy good pennyworths of their land, which their friends of the House of Commons did afford them, as a reward of their diligent assistance to pull them down.

[Sidenote: Contentions]

And the Bishops' power being now vacated, the common people were made so happy, as every Parish might choose their own Minister, and tell him when he did, and when he did not, preach true doctrine: and by this and like means, several Churches had several teachers, that prayed and preached for and against one another: and engaged their hearers to contend furiously for truths which they understood not; some of which I shall mention in the discourse that follows.

[Sidenote: and contradictions]

I have heard of two men, that in their discourse undertook to give a character of a third person: and one concluded he was a very honest man, "for he was beholden to him;" and the other, that he was not, "for he was not beholden to him." And something like this was in the designs both of the Covenanters and Independents, the last of which were now grown both as numerous and as powerful as the former: for though they differed much in many principles, and preached against each other, one making it a sign of being in the state of grace, if we were but zealous for the Covenant; and the other, that we ought to buy and sell by a measure, and to allow the same liberty of conscience to others, which we by Scripture claim to ourselves; and therefore not to force any to swear the Covenant contrary to their consciences, and lose both their livings and liberties too. Though these differed thus in their conclusions, yet they both agreed in their practice to preach down Common Prayer, and get into the best sequestered livings; and whatever became of the true owners, their wives and children, yet to continue in them without the least scruple of conscience.

They also made other strange observations of Election, Reprobation, and Free Will, and the other points dependent upon these; such as the wisest of the common people were not fit to judge of; I am sure I am not: though I must mention some of them historically in a more proper place, when I have brought my Reader with me to Dr. Sanderson at Boothby Pannell.

And in the way thither I must tell him, that a very Covenanter, and a Scot too, that came into England with this unhappy Covenant, was got into a good sequestered living by the help of a Presbyterian Parish, which had got the true owner out. And this Scotch Presbyterian, being well settled in this good living, began to reform the Churchyard, by cutting down a large yew-tree, and some other trees that were an ornament to the place, and very often a shelter to the parishioners; who, excepting against him for so doing, were answered, "That the trees were his, and 'twas lawful for every man to use his own, as he, and not as they thought fit." I have heard, but do not affirm it, that no action lies against him that is so wicked as to steal the winding-sheet of a dead body after it is buried; and have heard the reason to be, because none were supposed to be so void of humanity; and that such a law would vilify that nation that would but suppose so vile a man to be born in it: nor would one suppose any man to do what this Covenanter did. And whether there were any law against him, I know not; but pity the Parish the less for turning out their legal Minister.

[Sidenote: Boothby again]

We have now overtaken Dr. Sanderson at Boothby Parish, where he hoped to enjoy himself though in a poor, yet in a quiet and desired privacy; but it proved otherwise: for all corners of the nation were filled with Covenanters, confusion, Committee-men, and soldiers, serving each other to their several ends, of revenge, or power, or profit: and these Committee-men and soldiers were most of them so possessed with this Covenant, that they became like those that were infected with that dreadful Plague of Athens; the plague of which Plague was, that they by it became maliciously restless to get into company, and to joy,--so the Historian saith,--when they had infected others, even those of their most beloved or nearest friends or relations:[23] and though there might be some of these Covenanters that were beguiled and meant well; yet such were the generality of them, and temper of the times, that you may be sure Dr. Sanderson, who though quiet and harmless, yet an eminent dissenter from them, could not live peaceably; nor did he: for the soldiers would appear, and visibly disturb him in the Church when he read prayers, pretending to advise him how God was to be served most acceptably: which he not approving, but continuing to observe order and decent behaviour in reading the Church-service, they forced his book from him, and tore it, expecting extemporary prayers.

At this time he was advised by a Parliament man of power and note, that valued and loved him much, not to be strict in reading all the Common Prayer, but make some little variation, especially if the soldiers came to watch him; for then it might not be in the power of him and his other friends to secure him from taking the Covenant, or Sequestration: for which reasons he did vary somewhat from the strict rules of the Rubric. I will set down the very words of confession which he used, as I have it under his own hand; and tell the Reader, that all his other variations were as little, and much like to this.

[Sidenote: A Confession]

HIS CONFESSION.

"O Almighty God and merciful Father, we, thy unworthy servants, do with shame and sorrow confess, that we have all our life long gone astray out of thy ways like lost sheep; and that, by following too much the vain devices and desires of our own hearts, we have grievously offended against thy holy laws, both in thought, word, and deed; we have many times left undone those good duties which we might and ought to have done; and we have many times done those evils, when we might have avoided them, which we ought not to have done. We confess, O Lord! that there is no health at all, nor help in any creature to relieve us; but all our hope is in thy mercy, whose justice we have by our sins so far provoked. Have mercy therefore upon us, O Lord! have mercy upon us miserable offenders: spare us, good God, who confess our faults, that we perish not; but, according to thy gracious promises declared unto mankind in Christ Jesus our Lord, restore us upon our true repentance into thy grace and favour. And grant, O most merciful Father! for his sake, that we henceforth study to serve and please thee by leading a godly, righteous, and a sober life, to the glory of thy holy name, and the eternal comfort of our own souls, through Jesus Christ our Lord."

Amen.

[Sidenote: Wise submission]

In these disturbances of tearing his servicebook, a neighbour came on a Sunday, after the Evening service was ended, to visit and condole with him for the affront offered by the soldiers. To whom he spake with a composed patience, and said; "God hath restored me to my desired privacy, with my wife and children; where I hoped to have met with quietness, and it proves not so: but I will labour to be pleased, because God, on whom I depend, sees it is not fit for me to be quiet. I praise him, that he hath by his grace prevented me from making shipwreck of a good conscience to maintain me in a place of great reputation and profit: and though my condition be such, that I need the last, yet I submit; for God did not send me into this world to do my own, but suffer his will, and I will obey it." Thus by a sublime depending on his wise, and powerful, and pitiful Creator, he did cheerfully submit to what God had appointed, justifying the truth of that doctrine which he had preached.

About this time that excellent book of "The King's Meditations in his Solitude" was printed, and made public; and Dr. Sanderson was such a lover of the Author, and so desirous that the whole world should see the character of him in that book, and something of the cause for which they suffered, that he designed to turn it into Latin: but when he had done half of it most excellently, his friend Dr. Earle prevented him, by appearing to have done the whole very well before him.

[Sidenote: Preaching without book]

About this time his dear and most intimate friend, the learned Dr. Hammond, came to enjoy a conversation and rest with him for some days; and did so. And having formerly persuaded him to trust his excellent memory, and not read, but try to speak a sermon as he had writ it, Dr. Sanderson became so compliant, as to promise he would. And to that end they two went early the Sunday following to a neighbour Minister, and requested to exchange a sermon; and they did so. And at Dr. Sanderson's going into the pulpit, he gave his sermon--which was a very short one--into the hand of Dr. Hammond, intending to preach it as it was writ: but before he had preached a third part, Dr. Hammond,--looking on his sermon as written,--observed him to be out, and so lost as to the matter, that he also became afraid for him: for 'twas discernible to many of the plain auditory. But when he had ended this short sermon, as they two walked homeward, Dr. Sanderson said with much earnestness, "Good Doctor, give me my sermon; and know, that neither you nor any man living, shall ever persuade me to preach again without my books." To which the reply was, "Good Doctor, be not angry: for if I ever persuade you to preach again without book, I will give you leave to burn all those that I am master of."

Part of the occasion of Dr. Hammond's visit, was at this time to discourse with Dr. Sanderson about some opinions, in which, if they did not then, they had doubtless differed formerly; it was about those knotty points, which are by the learned called the Quinquarticular Controversy; of which I shall proceed, not to give any judgment,--I pretend not to that,--but some short historical account which shall follow.

[Sidenote: Liberties of doctrine]