The life of Dr. Sanderson, late Bishop of Lincoln written by Izaak Walton ; to which is added, some short tracts or cases of conscience written by the said Bishop.

Vera Effigies Reverendi Patris ROBERTI SANDERSON Lincolniensis Episcopi , AEt . 76

THE LIFE OF Dr. SANDERSON , LATE Bishop of Lincoln .

Written by IZAAK WALTON .

To which is added , Some short Tracts or Cases of Conscience , written by the said Bishop .

ECCLES. 3.

Mysteries are revealed to the meek .

LONDON , Printed for Richard Marriott . 1678.

TO THE RIGHT REVEREND , AND HONOURABLE , GEORGE Lord Bishop of Winchester , PRELATE of the GARTER , And one of His Majesties Privy Council . My Lord ,

IF I should undertake to enumerate the many favours and advantages I have had by my very long acquaintance with your Lordship , I should enter upon an Imployment , that might prove as tedious , as the Collecting of the Materials for this poor Monument , which I have erected , and do dedicate to the Memory of your beloved Friend Dr. Sanderson : But though I will not venture to do that ; yet I do remember with pleasure , and remonstrate with gratitude , that your Lordship made me known to him , Mr. Chilingworth , and Dr. Hammond , men , whose Merits ought never to be forgotten .

My Friendship with the first was begun almost Forty years past , when I was as far from a thought , as a desire to out-live him ; and farther from an intention to write his life : But the wise Disposer of all mens lives and actions hath prolong'd the first , and now permitted the last ; which is here dedicated to your Lordship ( and as it ought to be ) with all humility , and a desire that it may remain as a publick Testimony of my Gratitude ,

My Lord , Your most affectionate Old Friend , and most humble Servant , Izaak Walton

THE PREFACE .

I Dare neither think , nor assure the Reader , that I have committed no Mistakes in this Relation of the Life of Dr. Sanderson ; but am sure , there is none that are either wilful , or very material . I confess , it was worthy the imployment of some person of more Learning and greater Abilities than I can pretend to ; and I have not a little wondred that none have yet been so grateful to him and Posterity , as to undertake it . For it may be noted , That our Saviour hath had such care , that for Mary Magdalens kindness to him , her Name should never be forgotten : And doubtless , Dr. Sanderson's meek and innocent Life , his great and useful Learning , might therefore challenge the like indeavours to preserve his Memory : And 't is to me a wonder , that it has been already fifteen years neglected . But , in saying this , my meaning is not to upbraid others ( I am far from that ) but excuse my self , or beg pardon for daring to attempt it . This being premis'd , I desire to tell the Reader , that in this Relation I have been so bold , as to paraphrase and say what I think he ( whom I had the happiness to know well ) would have said upon the same occasions ; and , if I have err'd in this kind , and cannot now beg pardon of him that lov'd me ; yet I do of my Reader , from whom I desire the same favour .

And , though my Age might have procur'd me a Writ of Ease , and that secur'd me from all further trouble in this kind ; yet I met with such perswasions to begin , and so many willing Informers since , and from them and others , such helps and incouragements to proceed , that when I found my self faint , and weary of the burthen with which I had loaden my self , and ready to lay it down ; yet time and new strength hath at last brought it to be what it now is , and presented to the Reader , and with it this desire ; That he will take notice , that Dr. Sanderson did in his Will or last Sickness advertise , that after his death nothing of his might be printed ; because that might be said to be his , which indeed was not ; and also for that he might have chang'd his opinion since be first writ it . And though these Reasons ought to be regarded , yet regarded so , as he resolves in that Case of Conscience concerning rash Vows , that there may appear very good second Reasons , why we may forbear to perform them . However , for his said Reasons , they ought to be read as we do Apocriphal Scripture ; to explain , but not oblige us to so firm a belief of what is here presented as his .

And I have this to say more , That as in my Queries for writing Dr. Sanderson's Life , I met with these little Tracts annex'd ; so in my former Queries for my Information to write the Life of venerable Mr. Hooker , I met with a Sermon , which I also believe was really his , and here presented as his to the Reader . It is affirm'd ( and I have met with reason to believe it ) that there be some Artists , that do certainly know an Original Picture from a Copy ; and in what Age of the World , and by whom drawn : And if so , then I hope it may be as safely affirmed , that what is here presented for theirs , is so like their temper of mind , their other writings , the times when , and the occasions upon which they were writ , that all Readers may safely conclude , they could be writ by none but venerable Mr. Hooker , and the humble and learned Dr. Sanderson .

And lastly , I am now glad that have collected these Memoirs , which lay scatter'd , and contracted them into a narrower compass ; and , if I have by the pleasant toyl of doing so , either pleas'd or profited any man , I have attain'd what I design'd when I first undertook it : But I seriously wish , both for the Readers , and Dr. Sanderson's sake , that Posterity had known his great Learning and Vertue by a better Pen ; by such a Pen , as could have made his Life as immortal as his Learning and Merits ought to be .

I. W.

May the 7th . 1678.

LEt the Life of Dr. Sanderson , late Bishop of Lincoln , with the Letters and Tracts at the end thereof , and Mr. Hooker's Sermon , be printed .

WILL IANE , Chaplain to the Right Reverend Father in God , Henry Lord Bishop of London .

THE LIFE OF Dr. Robert Sanderson , LATE Lord Bishop of Lincoln .

DOctor Robert Sanderson , the late learned Bishop of Lincoln , whose Life I intend to write with all truth and equal plainness , was born the nineteenth day of September , in the year of our Redemption 1587. The place of his birth was Rotheram in the County of York ; a Town of good note , and the more for that Thomas Rotheram , sometime Archbishop of that Sea was born in it ; a man , whose great wisdom , and bounty , and sanctity of life , have made it the more memorable ; as indeed it ought also to be , for being the birth place of our Robert Sanderson . And the Reader will be of my belief , if this humble Relation of his Life can hold any proportion with his great Piety , his useful Learning , and his many other extraordinary endowments .

He was the second and youngest Son of Robert Sanderson of Gilthwait-hall in the said Parish and County , Esq by Elizabeth one of the Daughters of Richard Carr of Buterthwate-hall , in the Parish of Ecclesfield in the said County of York , Gentleman .

This Robert Sanderson the Father , was descended from a numerous , ancient , and honourable Family of his own Name : for the search of which truth , I refer my Reader , that inclines to it , to Dr. Thoriton's History of the Antiquities of Nottinghamshire , and other Records ; not thinking it necessary here to ingage him into a search for bare Titles , which are noted to have in them nothing of reality : For Titles not acquir'd , but deriv'd only , do but shew us who of our Ancestors have , and how they have atchiev'd that honour which their Descendants claim , and may not be worthy to enjoy . For if those Titles descend to persons that degenerate into Vice , and break off the continued line of Learning , or Valour , or that Vertue that acquir'd them , they destroy the very foundation upon which that Honour was built ; and all the Rubbish of their Vices ought to fall heavy on such dishonourable Heads ; ought to fall so heavy , as to degrade them of their Titles , and blast their Memories with reproach and shame .

But our Robert Sanderson lived worthy of his Name and Family : Of which one testimony may be , That Gilbert , call'd the Great Earl of Shrewsbury , thought him not unworthy to be joyn'd with him as a God-father to Gilbert Sheldon , the late Lord Archbishop of Canterbury ; to whose Merits and Memory Posterity ( the Clergy especially ) ought to pay a Reverence .

But I return to my intended Relation of Robert the Son , who began in his Youth to make the Laws of God , and Obedience to his Parents , the rules of his life ; seeming even then to dedicate himself , and all his Studies , to Piety and Vertue .

And , as he was inclin'd to this by that native goodness , with which the wise Disposer of all hearts had endow'd his : So this calm , this quiet and happy temper of mind ( his being mild , and averse to oppositions ) made the whole course of his life easie and grateful both to himself and others : And this blessed temper , was maintain'd and improv'd by his prudent Fathers good Example , and by frequent conversing with him ; and scattering short Apothegms and little pleasant Stories , and making useful applications of them , his Son was in his Infancy taught to abhor Vanity and Vice as Monsters , and to discern the loveliness of Wisdom and Vertue ; and by these means , and God's concurring Grace , his knowledge was so augmented , and his native goodness so confirm'd , that all became so habitual , as 't was not easie to determine whether Nature or Education were his Teachers .

And here let me tell the Reader , That these early beginnings of Vertue were by God's assisting grace blest with what St. Paul seem'd to beg for his Philippians , namely , Phil. 1.6 . That he that had begun a good work in them , would finish it . And Almighty God did : For his whole life was so regular and innocent , that he might have said at his death ( and with truth and comfort ) what the same St. Paul said after to the same Philippians , Chap. 3.17 . when he advis'd them to walk as they had him for an Example .

And this goodness , of which I have spoken , seem'd to increase as his years did ; and with his goodness his learning , the foundation of which was laid in the Grammer School of Rotheram ( that being one of those three that were founded and liberally endow'd by the said great and good Bishop of that Name . ) And in this time of his being a Scholar there , he was observ'd to use an unwearied diligence to attain learning , and to have a seriousness beyond his age , and with it a more than common modesty ; and to be of so calm and obliging a behaviour , that the Master and whole number of Scholars lov'd him , as one man .

And in this love and amity he continued at that School till about the thirteenth year of his age ; at which time his Father design'd to improve his Grammer learning , by removing him from Rotheram to one of the more noted Schools of Eaton or Westminster : and after a years stay there , then to remove him thence to Oxford . But , as he went with him , he call'd on an old Friend , a Minister of noted learning , and told him his intentions ; and he , after many questions with his Son , receiv'd such Answers from him , that he assur'd his Father , his Son was so perfect a Grammarian , that he had laid a good foundation to build any , or all the Arts upon ; and therefore advis'd him to shorten his journey , and leave him at Oxford . And his Father did so .

His father left him there to the sole care and manage of Dr. Kilbie , who was then Rector of Lincoln Colledge : And he , after some time and trial of his manners and learning , thought fit to enter him of that Colledge , and after to matriculate him in the University , which he did the first of Iuly 1603. but he was not chosen Fellow till the third of May 1606. at which time he had taken his Degree of Batchelor of Arts ; at the taking of which Degree , his Tutor told the Rector , That his Pupil Sanderson had a metaphysical brain , and a matchless memory : and that he thought he had improv'd , or made the last so by an Art of his own invention . And all the future imployments of his life prov'd that his Tutor was not mistaken . I must here stop my Reader , and tell him , that this Dr. Kilbie was a man of so great learning and wisdom , and so excellent a Critick in the Hebrew Tongue , that he was made Professor of it in this University ; and was also so perfect a Grecian , that he was by King Iames appointed to be one of the Translators of the Bible : And that this Doctor and Mr. Sanderson had frequent Discourses , and lov'd as Father and Son . The Doctor was to ride a Journey into Darbyshire , and took Mr. Sanderson to bear him company : and they going together on a Sunday with the Doctor 's Friend to that Parish Church where they then were , found the young Preacher to have no more discretion , than to waste a great part of the hour allotted for his Sermon in exceptions against the late Translation of several words ( not expecting such a hearer as Dr. Kilbie ) and shew'd three Reasons why a particular word should have been otherwise translated . When Evening Prayer was ended , the Preacher was invited to the Doctor 's Friends house ; where , after some other Conference , the Doctor told him , He might have preach'd more useful Doctrine , and not fill'd his Auditors ears with needless Exceptions against the late Translation ; and for that word , for which he offered to that poor Congregation three Reasons , why it ought to have been translated , as he said ; he and others had considered all them , and found thirteen more considerable Reasons , why it was translated as now printed : and told him , If his Friend , then attending him , should prove guilty of such indiscretion , he should forfeit his favour . To which Mr. Sanderson said , He hop'd he should not . And the Preacher was so ingenious as to say , He would not justifie himself . And so I return to Oxford . In the year 1608. ( Iuly the 11 th . ) Mr. Sanderson was compleated Master of Arts. I am not ignorant , that for the attaining these Dignities , the time was shorter than was then , or is now required ; but either his birth , or the well performance of some extraordinary exercise , or some other merit , made him so : and the Reader is requested to believe that 't was the last ; and requested to believe also , that , if I be mistaken in the time , the Colledge Records have mis-informed me : But I hope they have not .

In that year of 1608. he was ( November the 7 th . ) by his Colledge chosen Reader of Logick in the House , which he performed so well , that he was chosen again the sixth of November , 1609. In the year 1613. he was chosen Sub-rector of the Colledge , and the like for the year 1614. and chose again to the same Dignity and Trust for the year 1616.

In all which time and imployments , his abilities and behaviour were such , as procur'd him both love and reverence from the whole Society ; there being no exception against him for any faults , but a sorrow for the infirmities of his being too timorous and bashful ; both which were , God knows , so connatural , as they never left him . And I know not whether his lovers ought to wish they had ; for they prov'd so like the Radical moisture in man's body , that they preserv'd the life of Vertue in his Soul , which by God's assisting grace never left him , till this life put on immortality . Of which happy infirmities ( if they may be so call'd ) more hereafter .

In the year 1614. he stood to be elected one of the Proctors for the University . And 't was not to satisfie any ambition of his own , but to comply with the desire of the Rector and whole Society , of which he was a Member ; who had not had a Proctor chosen out of their Colledge for the space of sixty years ( namely , not from the year 1554. unto his standing ; ) and they perswaded him , that if he would but stand for Proctor , his merits were so generally known , and he so well beloved , that 't was but appearing , and he would infallibly carry it against any Opposers ; and told him , That he would by that means recover a right or reputation that was seemingly dead to his Colledge . By these and other like perswasions he yielded up his own reason to theirs , and appear'd to stand for Proctor . But that Election was carried on by so sudden and secret , and by so powerful a Faction , that he mist it . Which when he understood , he profest seriously to his Friends , That if he were troubled at the disappointment , 't was for theirs , and not for his own sake : For he was far from any desire of such an Imployment , as must be managed with charge and trouble , and was too usually rewarded with hard censures , or hatred , or both .

In the year following he was earnestly perswaded by Dr. Kilbie and others , to renew the Logick Lectures which he had read some years past in his Colledge : and that done , to methodize and print them , for the ease and publick good of Posterity . But though he had an aversness to appear publickly in print ; yet after many serious solicitations , and some second thoughts of his own , he laid aside his modesty , and promised he would ; and he did so in that year of 1615. And the Book prov'd , as his Friends seem'd to prophecy , that is , of great and general use , whether we respect the Art or the Author . For Logick may be said to be an Art of right reasoning : an Art that undeceives men who take falshood for truth ; enables men to pass a true Judgment , and detect those fallacies which in some mens Understandings usurp the place of right reason . And how great a Master our Author was in this Art , will quickly appear from that clearness of method , argument , and demonstration , which is so conspicuous in all his other Writings . He who had attained to so great a dexterity in the use of reason himself , was best qualified to prescribe rules and directions for the instruction of others . And I am the more satisfied of the excellency and usefulness of this his first publick Undertaking , by hearing that most Tutors in both Universities teach Dr. Sanderson's Logick to their Pupils , as a Foundation upon which they are to build their future Studies in Philosophy . And for a further confirmation of my belief , the Reader may note , That since his Book of Logick was first printed , there has not been less than ten thousand sold : And that 't is like to continue both to discover truth , and to clear and confirm the reason of the unborn World .

It will easily be believed that his former standing for a Proctors place , and being disappointed , must prove much displeasing to a man of his great wisdom and modesty , and create in him an aversness to run a second hazard of his credit and content ; and yet he was assured by Dr. Kilbie , and the Fellows of his own Colledge , and most of those that had oppos'd him in the former Election , that his Book of Logick had purchas'd for him such a belief of his Learning and Prudence , and his behaviour at the former Election had got for him so great and so general a love , that all his former Opposers repented what they had done ; and therefore perswaded him to venture to stand a second time . And upon these and other like incouragements , he did again , but not without an inward unwillingness , yield up his own reason to theirs , and promis'd to stand . And he did so ; and was the tenth of April , 1616. chosen Senior Proctor for the year following , Mr. Charles Crooke of Christ-Church being then chosen the Junior .

In this year of his being Proctor there happened many memorable accidents ; namely , Dr. Robert Abbot , Master of Balial Colledge , and Regius Professor of Divinity ( who being elected or consecrated Bishop of Sarum some months before ) was solemnly conducted out of Oxford towards his Diocese , by the Heads of all Houses , and the chief of all the University . And Dr. Pridiaux succeeded him in the Professorship , in which he continued till the year 1642. ( being then elected Bishop of Worcester ) and then our now Proctor Mr. Sanderson succeeded him in the Regius Professorship .

And in this year Dr. Arthur Lake ( then Warden of New Colledge ) was advanced to the Bishoprick of Bath and Wells : A man of whom I take my self bound in Justice to say , That he made the great trust committed to him , the chief care and whole business of his life . And one testimony of this truth may be , That he sate usually with his Chancellor in his Consistory , and at least advis'd , if not assisted in most sentences for the punishing of such Offenders as deserved Church Censures . And it may be noted , That after a Sentence for Penance was pronounced , he did very warily or never allow of any Commutation for the Offence , but did usually see the Sentence for Penance executed ; and then as usually preach'd a Sermon of Mortification and Repentance , and so apply them to the Offenders , that then stood before him , as begot in them then a devout contrition , and at least resolutions to amend their lives ; and having done that , he would take them ( though never so poor ) to dinner with him , and use them friendly , and dismiss them with his blessing , and perswasions to a vertuous life , and beg them to believe him : And his Humility , and Charity , and other Christian Excellencies were all like this . Of all which the Reader may inform himself in his Life , truly writ and printed before his Sermons .

And in this year also , the very prudent and very wise Lord Elsmere , who was so very long Lord Chancellor of England , and then of Oxford , resigning up the last , the right Honourable , and as magnificent , William Herbert Earl of Pembroke , was chose to succeed him .

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 , Colledges , and Libraries , He and his Attendants were entertained with Ceremonies and Feasting sutable to their Dignity and Merirs .

And this year King Iames sent Letters to the University for the regulating their Studies ; especially of the young Divines : Advising they should not rely on modern Sums and Systemes , 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 , Vniversal 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 forc'd to be Mr. Calvin's meaning ; of the truth or falshood 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 .

It may be observed , that the various accidents of this year did afford our Proctor large and laudable matter to relate and discourse upon : And , that though his Office seem'd , according to Statute and Custome , 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 Governours , 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 extreamly irregular . And in this year also , the Magisterial part of the Proctor requir'd 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 a useful execution . And though these Statutes were not then made so perfectly useful , as they were design'd , 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 Colledges 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 possess'd with , when he said , Psal. 34.11 There is mercy with thee , and therefore thou shalt be feared . And by this , and a like behaviour to all men , he was so happy as to lay down this dangerous imployment , as but very few , if any have done , even without an Enemy .

After his Speech was ended , and he retir'd with a Friend into a convenient privacy ; he look'd upon his Friend with a more than common chearfulness , and spake to him to this purpose . I look back upon my late imployment with some content to my self , 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 Imployment 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 pardon'd 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 . Psal. 1 30. And though I cannot say with David ( I wish I could ) that therefore his praise shall always be in my mouth ; 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 .

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 Colledge 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 God-son to his acquaintance , and to more than a common care of his behaviour ; which prov'd a pleasing injunction to our Proctor , who was so gladly obedient to his Fathers 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 cautious he had transgress'd 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 chearful countenance , and the freedom of their discourse of Friends . And let me tell my Reader , that this first meeting prov'd the beginning of as spirituala friendship as human nature is capable of ; of a friendship free from all self ends : and it continued to be so , till death forc'd a separation of it on earth ; but 't is now reunited in heaven .

And now , having given this account of his behaviour , and the considerable accidents in his Proctorship , I proceed to tell my Reader , that this busie imployment being ended , he preach'd his Sermon for his degree of Batchelor in Divinity , in as eligant Latin , and as remarkable for the matter , as hath been preach'd in that University since that day . And having well perform'd his other Exercises for that degree , he took it the nine and twentieth of May following , having been ordain'd Deacon and Priest in the year 1611. by Iohn 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 29th . of his Age , he took from the University a Licence to preach .

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 Countrey , 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 Pannel 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 40 years Parson of Boothby Pannel , and from thence dated all , or most of his matchless Writings .

To this Living ( which was of 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 Countrey during his whole life . And in this Boothby Pannel the meek and charitable Dr. Sanderson and his Patron liv'd with an endearing , mutual , and comfortable friendship , till the death of the last put a period to it .

About the time that he was made Parson of Boothby Pannel , he resign'd his Fellowship of Lincoln Colledge unto the then Rector and Fellows : And his resignation is recorded in these words : Ego Robertus Sanderson per , &c.

I Robert Sanderson , Fellow of the Colledge of St. Maries and All-Saints , commonly call'd Lincoln Colledge , 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 Colledge , 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 .

May 6. 1619

Robert Sanderson .

And not long after this resignation , he was by the then Bishop of York , 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 .

And being now resolv'd to set down his rest in a quiet privacy at Boothby Pannel , 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 Countrey Parson the more uncomfortable , by reason of that want of conversation ; and therefore he did put on some saint purposes to marry . For he had considered , that though marriage be cumbred with more worldly care than a single life ; yet a complying and prudent Wife changes those very cares into so mutual a content , as makes them become like the Sufferings of St. Paul , Colos. 1.24 . which he would not have wanted , because they occasioned his rejoycing in them . And he having well considered this , and observ'd 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 turn'd his faint purpose into a positive resolution to marry . And he was so happy as to obtain Anne , the daughter of Henry Nelson Batchelor 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 sutable to his own desires ; a Wife , that made his life happy by being always content when he was chearful ; that divided her joys with him , and abated of his sorrow , by bearing a part of that burthen ; a Wife , that demonstrated her affection by a chearful obedience to all his desires , during the whole course of his life ; and at his death too , for she out-liv'd him .

And in this Boothby Pannel 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 liv'd 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 believ'd and lov'd 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 , Catechizing , Preaching , and administring the Sacraments seasonably ; but thought ( if the Law or the Canons may seem to injoyn no more , yet ) that God would require more than the defective Laws of man's making , can or does injoyn ; 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 , practicing what his Conscience told him was his duty , in reconciling differences , and preventing Law-suits , both in his Parish and in the Neighbourhood . To which may be added his often visiting sick and disconsolate Families , perswading them to patience , and raising them from dejection and his advice and chearful 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 advis'd by St. Paul , help to bear one anothers burthen , Ga. 6.2 . 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 .

And that his practice was to do good , one Example may be , That he met with a poor dejected Neighbour that complain'd 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 concern'd , whether the rest of mankind waste their days in sorrow or shame ; People that are curst with riches , and a mistake that nothing but riches can make them and theirs happy . But 't was not so with Dr. Sanderson ; for he was concern'd , 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 .

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 pleas'd when men compassionate the poor : and told him , That though God loves Sacrifice , yet he loves Mercy so much better , that he is pleas'd when call'd the God of mercy . And told him , the riches he was possest of were given him by that God of mercy , who would not be pleas'd , 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 Iob says , prove like gravel in his teeth , would in time so corrode his Conscience , or become so nauseous when he lay upon his Death-bed , that he would then labour to vomit it up , and not be able : and therefore advis'd 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 urg'd with so grave and so compassionate an earnestness , that the Landlord forgave his Tenant the whole Rent .

The Reader will easily believe that Dr. Sanderson , who was himself so meek & merciful , did suddenly and gladly carry this comfortable news to the dejected Tenant ; and will believe , that at the telling of it there was a mutual rejoycing . 'T was one of Iob's boasts , Iob 31. That he had seen none perish for want of clothing : and that he had often made the heart of the widow to rejoyce . And doubtless Dr. Sanderson might have made the same religious boast of this , and very many like occasions . But since he did not , I rejoyce that I have this just occasion to do it for him ; and that I can tell the Reader , I might tire my self and him in telling how like the whole course of Dr. Sanderson's life was to this which I have now related .

Thus he went on in an obscure and quiet privacy , doing good daily both by word and by deed , as often as any occasion offer'd it self ; 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 Gentrey of that Country . By the first of which he was often summon'd to preach many Visitation Sermons , and by the latter at many Assizes . Which Sermons , though they were much esteemed by them that procur'd and were fit to judge them ; yet they were the less valued , because he read them , which he was forc'd to do ; for though he had an extraordinary memory ( even the Art of it ) yet he had such an inmate , 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 expos'd to censure ( which was in the year 1632 ) That the best Sermons that were ever read , were never preach'd .

In this contented obscurity he continued , till the learned and good Archbishop Laud , who knew him well in Oxford ( for he was his contemporary there told the King ( 't was the knowing and conscientious King Charles the I. ) that there was one Mr. Sanderson , an obscure Countrey Minister , that was of such sincerity , and so excellent in all Casuistical learning , that he desir'd his Majesty would make him his Chaplain . The King granted it most willingly , & gave the Bishop charge to hasten it , for he long'd , 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 receiv'd from him such deliberate , safe , and clear solutions , as gave him great content in conversing with him : so that at the end of his months attendance , the King told him , He should long for the next November ; for he resolv'd to have a more inward acquaintance with him , when that month and he return'd . 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 conceal'd 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 prov'd 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 .

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 call'd it Pax Ecclesia ) 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 Kings 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 , and Dr. Pierce , the now reverend Dean of Salisbury .

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 sutable to their dignities : But this is mentioned , because at the King 's coming thither Dr. Sanderson did attend him , and was then ( the 31 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 Art with him : Some of whose names shall be recorded and live with his ( and none shall out-live it . ) First Dr. Curle and Dr. Wren , 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 Merick the Son of the learned Izaak Causabon ; and Prince Rupert ( who still lives ) the then Duke of Lenox , Earl of Hereford , Earl of Essex , of Barkshire , and very many others of noble birth ( too many to be named ) were then created Masters of Arts.

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 injoyn the taking of it by all of that Nation : but this Petition was not to be presenred to him by a Committee of eight or ten men of their Fraternity , but by so many thousands , and they so arm'd , as seem'd to force an assent to what they seem'd to request ; so that though forbidden by the King , yet they entred England , and in their heat of Zeal took and plunder'd New-Castle , where the King was forc'd 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 blood-shed : But oh , this Peace and this Covenant were but the forerunners 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 Reformes , 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 suffer'd by it . But when I look back upon the ruine 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 help'd to bring in this Covenant , and those sad Confusions that have follow'd it , And I have been the bolder to say this of my self , because in a sad discourse with Dr. Sanderson I heard him make the like grateful acknowledgement .

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 seem'd restless for a Reformation : And though their desires seem'd 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 House ( for the space of 3 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 fall'n 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. propos'd 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 .

In the year 1643. the 2 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 judges : ) 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 ( Iuly 21. ) named by a more undoubted Authority to a more noble imployment , 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 ( exprest in his Speech , when he first appeared in the Chair , and since printed ) kept him from entring into it till Octobor 1646.

He did for about a years time continue to read his matchless Lectures , which were first de Iuramento , 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 satisfie 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 Conscientia , 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 continue to this day , and will do for ever , as a compleat 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 inferiour Scholars of what degree soever , were all to take these Oaths by a sixed day , and those that did not , to abandon their Colledge and the University too , within 24 hours after the beating of a Drum ; for if they remain'd 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 murthered 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 Subsistance which they then enjoyed by their Colledges .

And being possess'd 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 enjoyn'd 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 , 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 methodize and add what referr'd 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 allow'd of , they were printed in Latin , that the Parliaments proceedings and the Universities sufferings might he 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 turn'd into English by Dr. Sanderson , that those of these three Kingdoms might the better judge of the Loyal Parties sufferings .

About this time the Independants ( 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 allow'd 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 , preach'd there before him , and had in that attendance many , both publick and private Conferences with him , to his Majesties great satisfaction . At which time he desir'd Dr. Sanderson , that being the Parliament had propos'd 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 this 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 be 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 Erro●● 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 publick 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 told it me , lives still , and will witness it . And it ought to be observ'd , that Dr. Sanderson's Lectures de Juramento were so approv'd and valu'd by the King , that in this time of his imprisonment and solitude , he translated them into exact English , desiring Dr. Iuxson ( then Bishop of London ) Dr. Hammond , and Sir Thomas Herbert ( 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 shew'd me by Sir William Dugdale , King at Arms. The Book was design'd to be put into the King's Library at St Iames'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 concern'd in this Relation , that it ought not to be conceal'd from the Reader , and 't is therefore here inserted .

I now return to Dr. Sanderson in the Chair in Oxford , where they that comply'd 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 Visiters were daily expected , and both City and University full of Souldiers , and a party of Presbyterian Divines , that were as greedy and ready to possess , as the ignorant and ill-natur'd Visiters were to eject the dissenters out of their Colledges and Livelyhoods : But notwithstanding Dr. Sanderson did still continue to read his Lecture , and did to the very faces of those Presbyterian Divines and Souldiers , read with so much reason , and with a calm fortitude make such applications , as if they were not , they ought to have been asham'd , and beg'd pardon of God and him , and forborn to do what follow'd . But these thriving sinners were hardned ; and as the Visiters expel'd the Orthodox , they , without scruple or shame , possest themselves of their Colledges ; so that with the rest , Dr. Sanderson was ( in Iune 1648. ) forc'd to pack up and be gone , and thank God he was not imprison'd , as Dr. Sheldon , Dr. Hammond , and others then were .

I must now again look back to Oxford , and tell my Reader , that the year before this expulsion , when the University had deny'd this Subscription , & 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 injoyn'd them ; and the Petition was by Parliament referr'd 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 Priviledges 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 forc'd , for want of Counsel , to plead the Universities Reasons for not complyance with the Parliaments 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 Visiters 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 , 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 Colledge , and leave Oxford , he desired I would therefore write to him to ride out of Oxford when the Visiters 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 Canons place in his Colledge . 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 Colledge , were turn'd out , except Dr. Wall , 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 .

It may be easily 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 Colledges and Subsistance : but their Consciences were dearer than their Subsistance , and out they went ; the Reformers possessing them without shame or scruple , where I will leave these Scruple-mongers , and make an account of the then present affairs of London , to be the next imployment of my Readers patience .

And in London all the Bishops Houses were turn'd to be Prisons , and they fill'd with Divines , that would not take the Covenant , or forbear reading Common Prayer , or that were accus'd for some faults like these . For it may be noted , That about this time the Parliament set out a Proclamation to incourage all Lay-men 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 100 miles from London , should appear there and give satisfaction , or be sequestred ; ( and you may be sure no Parish could want a covetous , or malicious , or cross-grain'd complainant : ) 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 .

The Bishops had been voted out of the House of Parliament , & some upon that occasion sent to the Tower , which made many Covenanters rejoyce , and believe Mr. Brightman ( who probably was a a good and well meaning man ) to be inspir'd in this Comment on the Apocalyps , an Abridgment of which was now printed , and cal'd Mr. Brightman 's Revelation of the Revelation . And though he was grosly mistaken in other things , yet ; because he had made the Churches of Geneva and Scotland , which had no Bishops , to be Philadelphia in the Apocalyps , the Angel that God loved ; and the power of Prelacy to be Antichrist , the evil Angel , which the House of Commons had now so spued 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 rail'd at them , and rejoyc'd 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 .

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 pray'd and preach'd for and against one another ; and ingag'd their hearers to contend furiously for truths which they understood not ; some of which I shall mention in the discourse that follows .

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 beholding 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 Independants ( 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 preach'd 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 our selves ; and therefore not to force any to swear the Covenant contrary to their Consciences , and loose 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 sequestred 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 Pannel .

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 sequestred 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 Church-yard , by cutting down a large Ewe 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 't was lawful for every man to use his own as he , and not as they thought fit . I have hear'd ( 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 't 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 vilifie 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 .

We have now overtaken Dr. Sanderson at Boothby Parish , where he hop'd to have enjoy'd himself , though in a poor , yet in a quiet and desir'd privacy ; but it prov'd otherwise : For all corners of the Nation were fill'd with Covenanters , Confusion , Comittee-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 possest 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 * * Theucidides . saith ) when they had infected others , even those of their most beloved or nearest Friends or Relations ; and though there might be some of these Covenanters that were beguil'd , 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 serv'd most acceptably : which he not approving , but continuing to observe order and decent behaviour in reading the Church Service , they forc'd his Book from him , and tore it , expecting extemporary Prayers .

At this time he was advis'd by a Parliament man of power and note , that lov'd and valued 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 Rubrick . I will set down the very words of Confession which he us'd , as I have it under his own hand ; and tell the Reader that all his other variations were as little , & much like to this .

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 Iesus 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 Iesus Christ our Lord . Amen .

In these disturbances of tearing his Service Book , 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 desir'd privacy , with my wife and children , where I hop'd to have met with quietness , and it proves not so ; but I will labour to be pleas'd , because God , on whom I depend , sees 't is not fit for me to be quiet . I praise him , that he hath by his grace prevented me from making shipwrack 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 chearfully submit to what God had appointed , justifying the truth of that Doctrine which he had preach'd .

About this time that excellent Book of the King's Meditations in his Solitude was printed , and made publick : 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 suffer'd , that he design'd 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 .

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 perswaded him to trust his excellent memory , and not read , but try to speak a Sermon as he had writ it . Dr. Sanderson became so complyant 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 't was writ ; but before he had preach'd 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 't was discernable to many of the plain Auditory : But when he had ended this short Sermon , as they two walk'd homeward , Dr. Sanderson said with much earnestness , Good Doctor give me my Sermon , and know , that neither you , nor any man living shall ever perswade me to preach again without my Books . To which the reply was , Good Doctor be not angry ; for if I ever perswade 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 Dr. Sanderson about some Opinions , in which , if they did not then , they had doubtless differed formerly ; 't was about those knotty Points , which are by the Learned call'd the Quinquarticular Controversie ; of which I shall proceed , not to give any Judgment ( I pretend not to that ) but some short Historical account which shall follow .

There had been , since the unhappy Covenant was brought , and so generally taken in England , a liberty given or taken by many Preachers ( those of London especially ) to preach and be too positive in the Points of Vniversal Redemption , Predestination , and those other depending upon these . Some of which preach'd , That all men were , before they came into this world , so predestinated to salvation or damnation , that 't was not in their power to sin so , as to lose the first , nor by their most diligent endeavour to avoid the latter . Others , That 't was not so ; because then God could not be said to grieve for the death of a sinner , when he himself had made him so by an inevitable decree , before he had so much as a being in this world ; affirming therefore , that man had some power left him to do the will of God , because he was advised to work out his salvation with fear and trembling ; maintaining , that 't is most certain , every man can do what he can to be saved ; and that he that does what he can to be saved , shall never be damned : And yet many that affirmed this , would confess , That that grace , which is but a perswasive offer , and left to us to receive or refuse , is not that grace which shall bring men to heaven . Which truths , or untruths , or both , be they which they will , did upon these or the like occasions come to be searched into , and charitably debated betwixt Dr. Sanderson , Dr. Hammond , and Dr. Pierce ( the now Reverend Dean of Salisbury ) of which I shall proceed to give some account , but briefly .

In the year 1648. the 52 London Ministers ( then a Fraternity of Ston Colledge in that City ) had in a printed Declaration aspers'd Dr. Hammond most heinously , for that he had in his Practical Catechism affirm'd , That our Saviour died for the sins of all mankind . To jnstifie which truth , he presently makes a charitable Reply ( as 't is now printed in his Works . ) After which there were many Letters past betwixt the said Dr. Hammond , Dr. Sanderson , and Dr. Pierce , concerning God's grace and decrees . Dr. Sanderson was with much unwillingness drawn into this Debate ; for he declared it would prove uneasie to him , who in his judgment of God's decrees differ'd with Dr. Hammond ( whom he reverenced and loved dearly ) and would not therefore ingage him into a Controversie , of which he could never hope to see an end : but they did all enter into a charitable disquisition of these said Points in several Letters , to the full satisfaction of the Learned ; those betwixt Dr. Sanderson and Dr. Hammond being printed in his Works ; and for what past betwixt him and the Learned Dr. Pierce , I refer my Reader to a Letter annext to the end of this Relation .

I think the Judgment of Dr. Sanderson was by these Debates altered from what it was at his entrance into them ; for in the year 1632. when his excellent Sermons were first printed in 4ᵒ. the Reader may on the Margent find some accusation of Arminius for false Doctrine ; and find , that upon a review and reprinting those Sermons in folio in the year 1657. that accusation of Arminius is omitted . And the change of his judgment seems more fully to appear in his said Letter to Dr. Pierce . And let me now tell the Reader , which may seem to be perplex'd with these several affirmations of God's decrees before mentioned , that Dr. Hammond , in a Postscript to the last Letter of Dr. Sanderson's , says , God can reconcile his own contradictions , and therefore advises all men , as the Apostle does , to study mortification , and be wise to sobriety . And let me add further , that if these 52 Ministers of Sion Colledge were the occasion of the Debates in these Letters ; they have , I think , been the occasion of giving an end to the Quinquarticular Controversie , for none have since undertaken to say more ; but seem to be so wise , as to be content to be ignorant of the rest , till they come to that place , where the secrets of all hearts shall be laid open . And let me here tell the Reader also , that if the rest of mankind would , as Dr. Sanderson , not conceal their alteration of Judgment , but confess it to the honour of God and themselves , then our Nation would become freer from pertinacious Disputes , and fuller of Recantations .

I cannot lead my Reader to Dr. Hammond and Dr. Sanderson where we left them at Boothby Pannel , till I have look'd back to the long Parliament , the Society of Covenanters in Sion Colledge , and those others scattered up and down in London , and given some account of their proceedings and usage of the late learned Dr. Laud , then Archbishop of Canterbury . And though I will forbear to mention the injustice of his death , and the barbarous usage of him , both then and before it ; yet my desire is , that what follows may be noted , because it does now , or may hereafter concern us , namely , That in his last sad Sermon on the Scaffold at his death , he having freely pardoned all his Enemies , and humbly begg'd of God to Pardon them , and besought those present to pardon and pray for him ; yet he seem'd to accuse the Magistrates of the City , for suffering a sort of wretched people , that could not known why he was condemned , to go visibly up and down to gather hands to a Petition , That the Parliament would hasten his Execution . And having declar'd how unjustly he thought himself to be condemned , and accus'd for endeavouring to bring in Popery ( for that was one of the Accusations for which he died ) he declar'd with sadness , That the several Sects and Divisions then in England ( which he had laboured to prevent ) were like to bring the Pope a far greater harvest , than he could ever have expected without them . And said , these Sects and Divisions introduce prophaneness under the cloak of an imaginary Religion ; and that we have lost the substance of Religion by changing it into Opinion ; and that by these means this Church , which all the Iesuits machinations could not ruine , was fall'n into apparent danger by those which were his Accusers . To this purpose he spoke at his death : for this , & more of which , the Reader may view his last sad Sermon on the Scaffold . And 't is here mentioned , because his dear Friend Dr. Sanderson seems to demonstrate the same in his two large and remarkable Prefaces before his two Volumes of Sermons ; and seems also with much sorrow to say the same again in his last Will , made when he apprehended himself to be very near his death . And these Covenanters ought to take notice of it , and to remember , that by the late wicked War began by them , Dr. Sanderson was ejected out of the Professors Chair in Oxford ; and that if he had continued in it ( for he lived 14 years after ) both the Learned of this and other Nations , had been made happy by many remarkable Cases of Conscience , so rationally stated , and so briefly , so clearly , and so convincingly determin'd , that Posterity might have joyed and boasted , that Dr. Sanderson was born in this Nation , for the ease and benefit of all the Learned that shall be born after him : But this benefit is so like time past , that they are both irrecoverably lost .

I should now return to Boothby Pannel where we left Dr. Hammond and Dr. Sanderson together , but neither can be found there . For the first was in his Journey to London , and the second seiz'd upon the day after his Friends departure , and carried Prisoner to Lincoln , then a Garison of the Parliaments . For the pretended reason of which Commitment , I shall give this following account .

There was one Mr. Clarke , the Minister of Alington , a Town not many miles from Boothby Pannel , who was an active man for the Parliament and Covenant ; one that , when Belvoire Castle ( then a Garison for the Parliament ) was taken by a party of the King's Soldiers , was taken in it , & made a Prisoner of War in Newark , then a Garison of the Kings ; a man so active and useful for his party , that they became so much concern'd for his inlargement , that the Committee of Lincoln sent a Troop of Horse to seize and bring Dr. Sanderson a Prisoner to that Garison ; and they did so . And there he had the happiness to meet with many , that knew him so well as to treat him kindly ; but told him , He must continue their Prisoner , till he should purchase his own inlargement by procuring an Exchange for Mr. Clarke then Prisoner in the King's Garison of Newark . There were many Reasons given by the Doctor of the Injustice of his Imprisonment , and the Inequality of the Exchange , but all were uneffectual : For done it must be , or he continue a Prisoner . And in time done it was upon the following Conditions .

First , that Dr. Sanderson and Mr. Clarke being Exchanged , should live undisturb'd at their own Parishes ; and of either were injur'd by the Soldiers of the contrary party , the other having notice of it , should procure him a Redress , by having satisfaction made for his loss , or for any other injury ; or if not , he to be us'd in the same kind by the other party . Nevertheless , Dr. Sanderson could neither live safe , nor quietly , being several times plundered , and once wounded in three places ; but he , apprehending the remedy might turn to a more intolerable burthen by impatience or complying , forbore both ; and possess'd his Soul in a contented quietness , without the least repining . But though he could not enjoy the safety he expected by this Exchange , yet by his Providence that can bring good out of evil , it turn'd so much to his advantage , that whereas his Living had been sequestred from the year 1644. and continued to be so till this time of his Imprisonment , he , by the Articles of War in this Exchange for Mr. Clarke , procur'd his Sequestration to be recall'd , and by that means injoy'd a poor but contented subsistence for himself , wife , and children , till the happy Restoration of our King and Church .

In this time of his poor , but contented privacy of life , his Casuistical learning , peaceful moderation and sincerity , became so remarkable , that there were many that apply'd themselves to him for Resolution in Cases of Conscience ; some known to him , many not ; some requiring satisfaction by Conference , others by Letters ; so many , that his life became almost as restless as their minds ; yet he denied no man : And if it be a truth which holy Mr. Herbert says , That all worldly joys seem less , when compared with shewing mercy or doing kindnesses ; then doubtless Dr. Sanderson might have boasted for relieving so many restless and wounded Consciences ; which , as Solomon says , are a burthen that none can bear , though their fortitude may sustain their other Infirmities : and if words cannot express the joy of a Conscience relieved from such restless Agonies ; then Dr. Sanderson might rejoyce , that so many were by him so clearly and conscientiously satisfied ; for he denied none , and would often praise God for that ability , and as often for the occasion , and that God had inclin'd his heart to do it , to the meanest of any of those poor , but precious Souls , for which his Saviour vouchsafed to be crucified .

Some of those very many Cases that were resolved by Letters , have been preserv'd and printed for the benefit of Posterity ; as namely , 1. Of the Sabbath . 2. Marrying with a Recusant . 3. Of unlawful Love . 4. Of a Military life . 5. Of Scandal . 6. Of a Bond taken in the King's Name . 7. Of the Ingagement . 8. Of a rash Vow . But many more remain in private hands , of which one is of Symony ; and I wish the World might see it , that it might undeceive some Patrons , who think they have discharg'd that great and dangerous trust , both to God and man , if they take no money for a Living , though it may be parted with for other ends less justifiable .

And in this time of his retirement , when the common people were amaz'd & grown giddy by the many falshoods and misapplications of Truths frequently vented in Sermons ; when they wrested the Scripture by challenging God to be of their party , and call'd upon him in their prayers to patronize their Sacriledge & zealous Frenzies , in this time he did so compassionate the generality of this misled Nation , that though the times threatned danger , yet he then hazarded his safety by writing the large and bold Preface now extant before his last 20 Sermons ( first printed in the year 1655. ) In which there was such strength of reason , with so powerful and clear convincing applications made to the Non-conformists , as being read by one of those dissenting Brethren , who was possess'd with such a spirit of contradiction , as being neither able to defend his error , nor yield to truth manifest ( his Conscience having slept long and quietly in a good sequestred Living ) was yet at the reading of it so awakened , that after a conflict with the reason he had met , and the dammage he was to sustain if he consented to it ( and being still unwilling to be so convinced , as to lose by being over-reason'd ) he went in haste to the Bookseller of whom 't was bought , threatned him , and told him in anger , he had sold a Book in which there was false Divinity ; and that the Preface had upbraided the Parliament , and many godly Ministers of that party for unjust dealing . To which his Reply was ( 't was Tim. Garthwaite ) That 't was not his Trade to judge of true or false Divinity , but to print and sell Books ; and yet if he , or any friend of his would write an Answer to it , and own it by setting his Name to it , he would print the Answer , and promote the selling of it .

About the time of his printing this excellent Preface , I met him accidentally in London in sad-coloured clothes , and God knows , far from being costly : the place of our meeting was near to little Britain , where he had been to buy a Book , which he then had in his hand ; we had no inclination to part presently ; and therefore turn'd to stand in a corner under a Penthouse ( for it began to rain ) and immediately the wind rose , and the rain increased so much , that both became so inconvenient , as to force us into a cleanly house , where we had Bread , Cheese , Ale , & a Fire for our money . This rain and wind were so obliging to me , as to force our stay there for at least an hour , to my great content and advantage ; for in that time he made to me many useful observations with much clearness and conscientious freedom . I shall relate a part of them , in hope they may also turn to the advantage of my Reader . He seem'd to lament , that the Parliament had taken upon them to abolish our Liturgy , to the scandal of so many devout and learned men , and the disgrace of those many Martyrs , who had seal'd the truth and use of it with their blood : and that no Minister was now thought godly that did not decry it ; and , at least , pretend to make better Prayers ex tempore : and that they , and only they that could do so , prayed by the Spirit , and were godly ; though in their Sermons they disputed , and evidently contradicted each other in their Prayers . And as he did dislike this , so he did most highly commend the Common Prayer of the Church , saying , The Collects were the most passionate , proper , and most elegant expressions that any language ever afforded ; and that there was in them such piety , and that so interwoven with instructions , that they taught us to know the power , the wisdom , the majesty , and mercy of God , and much of our duty both to him and our Neighbour ; and that a Congregation behaving hemselves reverently , & putting up to God these joynt and known desires for pardon of sins , and praises for mercies receiv'd , could not but be more pleasing to God , than those raw unpremeditated expressions , to which many of the hearers could not say Amen .

And he then commended to me the frequent use of the Psalter or Psalms of David ; speaking to this purpose , That they were the Treasury of Christian Comfort , fitted for all persons and all necessities ; able to raise the soul from dejection by the frequent mention of God's mercies to repentant sinners ; to stir up holy desires ; to increase joy ; to moderate sorrow ; to nourish hope , and teach us patience , by waiting God's leasure ; to beget a trust in the mercy , power , & providence of our Creator ; & to cause a resignation of our selves to his will ; & then ( and not till then ) to believe our selves happy . This he said the Liturgy and Psalms taught us ; and that by the frequent use of the last they would not only prove to be our souls comfort , but would become so habitual , as to transform them into the image of his soul that composed them . After this manner he express'd himself concerning the Liturgy & Psalms ; & seem'd to lament that this , which was the Devotion of the more Primitive times , should in common Pulpits be turn'd into needless debates about Free-will , Election , and Reprobation , of which , and many like Questions , we may be safely ignorant , because Almighty God intends not to lead us to Heaven by hard Questions , but by meekness and charity , and a frequent practice of Devotion .

And he seem'd to lament very much , that by the means of irregular and indiscreet preaching , the generality of the Nation were possess'd with such dangerous mistakes , as to think , They might be religious first , and then just and merciful ; that they might sell their Consciences , and yet have something left that was worth keeping ; that they might be sure they were elected , though their lives were visibly scandalous ; that to be cunning was to be wise ; that to be rich was to be happy , though their wealth was got without justice or mercy ; that to be busie in things they understood not , was no sin . These , and the like mistakes he lamented much , and besought God to remove them , and restore us to that humility , sincerity , and singleheartedness , with which this Nation was blest , before the unhappy Covenant was brought into the Nation , and every man preach'd and pray'd what seem'd best in his own eyes . And he then said to me , That the way to restore this Nation to a more meek and Christian temper , was to have the Body of Divinity ( or so much of it as was needful to be known ) to be put into 52 Homilies or Sermons , of such a length as not to exceed a third or fourth part of an hours reading ; and these needful Points to be made so clear and plain , that those of a mean capacity might know what was necessary to be believed , and what God requires to be done ; and then some applications of trial and conviction : and these to be read every Sunday of the year , as infallibly as the blood circulates the body ; and then as certainly begun again , and continued the year following : and that this being done , it might probably abate the inordinate desire of knowing what we need not , and practising what we know , and ought to do . This was the earnest desire of this prudent man . And , O that Dr. Sanderson had undertaken it ! for then in all probability it would have prov'd effectual .

At this happy time of injoying his company and this discourse , he express'd a sorrow by saying to me , O that I had gone Chaplain to that excellently accomplish'd Gentleman , your Friend , Sir Henry Wootton ! which was once intended , when he first went Ambassador to the State of Venice : for by that imployment I had been forc'd into a necessity of conversing , not with him only , but with several men of several Nations ; and might thereby have kept my self from my unmanly bashfulness , which has prov'd very troublesome , and not less inconvenient to me ; and which I now fear is become so habitual as never to leave me : and by that means I might also have known , or at least have had the satisfaction of seeing one of the late miracles of general learning , prudence , and modesty , Sir Henry Woottons dear Friend , Padre Paulo , who , the Author of his life says , was born with a bashfulness as invincible , as I have found my own to be : A man whose fame must never die , till vertue and learning shall become so useless as not to be regarded .

This was a part of the benefit I then had by that hours conversation : and I gladly remember and mention it , as an Argument of my happiness , and his great humility and condescention . I had also a like advantage by another happy conference with him , which I am desirous to impart in this place to the Reader . He lamented much , that in many Parishes , where the maintenance was not great , there was no Minister to officiate ; and that many of the best sequestred Livings were possess'd with such rigid Covenanters as denied the Sacrament to their Parishioners , unless upon such conditions , and in such a manner as they could not take it . This he mentioned with much sorrow , saying , The blessed Sacrament did , by way of preparation for it , give occasion to all conscientious Receivers to examine the performance of their Vows , since they received their last seal for the pardon of their sins past ; and to examine and research their hearts , and make penitent reflexions on their failings ; and that done , to bewail them , and then make new vows or resolutions to obey all God's Commands , and beg his grace to perform them . And this done , the Sacrament repairs the decays of grace , helps us to conquer infirmities , gives us grace to beg God's grace , and then gives us what we beg ; makes us still hunger and thirst after his righteousness , which we then receive , and being assisted with our endeavours , will still so dwell in us , as to become our satisfaction in this life , and our comfort on our last Sick-beds . The want of this blessed benefit he lamented much , and pitied their condition that desired , but could not obtain it .

I hope I shall not disoblige my Reader , if I here inlarge into a further Character of his person and temper . As first , That he was moderately tall ; his behaviour had in it much of a plain comliness , and very little ( yet enough ) of ceremony or courtship ; his looks and motion manifested affability and mildness , and yet he had with these a calm , but so matchless a fortitude , as secur'd him from complying with any of those many Parliament injunctions , that interfer'd with a doubtful conscience . His Learning was methodical and exact ; his wisdome useful ; his integrity visible ; and his whole life so unspotted , that all ought to be preserved as Copies for Posterity to write after ; the Clergy especially , who with impure hands ought not to offer Sacrifice to that God , whose pure eyes abhorr iniquity .

There was in his Sermons no improper Rhetorick , nor such perplex'd divisions , as may be said to be like too much light , that so dazles the eyes that the sight becomes less perfect : But there was therein no want of useful matter , nor waste of words ; and yet such clear distinctions as dispel'd all confus'd Notions , and made his hearers depart both wiser , and more confirm'd in vertuous resolutions .

His memory was so matchless and firm , as 't was only overcome by his bashfulness ; for he alone , or to a friend , could repeat all the Odes of Horace , all Tully's Offices , and much of Iuvenal and Persius without Book ; and would say , The repetition of one of the Odes of Horace to himself was to him such musick , as a Lesson on the Viol was to others , when they play'd it to themselves or friends . And though he was blest with a clearer Judgment than other men ; yet he was so distrustful of it , that he did over-consider of consequences , and would so delay and reconsider what to determine , that though none ever determin'd better , yet , when the Bell toll'd for him to appear and read his Divinity Lectures in Oxford , and all the Scholars attended to hear him , he had not then , or not till then , resolv'd and writ what he meant to determine ; so that that appear'd to be a truth , which his old dear Friend Dr. Sheldon would often say , namely , That his judgment was so much superiour to his phancy , that whatsoever this suggested , that dislik'd and controul'd ; still considering and reconsidering , till his time was so wasted , that he was forc'd to write , not ( probably ) what was best , but what he thought last . And yet what he did then read , appear'd to all hearers to be so useful , clear , and satisfactory , as none ever determin'd with greater applause . These tiring and perplexing thoughts begot in him an aversness to enter into the toyl of considering and determining all Casuistical Points ; because during that time , they neither gave rest to his body or mind . But though he would not be always loden with these knotty Points and Distinctions ; yet the study of old Records , Genealogies , and Heraldry , were a recreation , and so pleasing , that he would say they gave rest to his mind . Of the last of which I have seen two remarkable Volumes ; and the Reader needs neither to doubt their truth or exactness .

And this humble man had so conquer'd all repining and ambitious thoughts , and with them all other unruly passions , that , if the accidents of the day prov'd to his danger or dammage , yet he both began and ended it with an even and undisturbed quietness : always praising God that he had not withdrawn food and raiment from him and his poor Family ; nor suffered him to violate his Conscience for his safety , or to support himself or them in a more splendid or plentiful condition ; and that he therefore resolv'd with David , That his praise should be always in his mouth .

I have taken a content in giving my Reader this Character of his person , his temper , and some of the accidents of his life past ; and more might be added of all : But I will with sorrow look forward to the sad days , in which so many good men suffered , about the year 1658. at which time Dr. Sanderson was in a very low condition as to his Estate : And in that time Mr. Robert Boyle ( a Gentleman of a very Noble Birth , and more eminent for his Liberality , Learning , and Vertue , and of whom I would say much more , but that he still lives ) having casually met with , and read his Lectures de Iuramento , to his great satisfaction , and being informed of Dr. Sanderson's great innocence and sincerity , and that he and his Family were brought into a low condition by his not complying with the Parliaments injunctions , sent him by his dear Friend Dr. Barlow ( the now learned Bishop of Lincoln ) 50 l. and with it a request and promise : The request was , That he would review the Lectures de Conscientia , which he had read when he was Doctor of the Chair in Oxford , and print them for the good of Posterity ; ( and this Dr. Sanderson did in the year 1659. ) And the Promise was , That he would pay him that , or a greater sum if desir'd , during his Life , to inable him to pay an Amanuensis , to ease him from the trouble of writing what he should conceive or dictate . For the more particular account of which , I refer my Reader to a Letter writ by the said Dr. Barlow , which I have annexed to the end of this Relation .

Towards the end of this year 1659. when the many mixt Sects , and their Creators and merciless Protectors , had led or driven each other into a Whirl-pool of Confusion : when amazement and fear had seiz'd them , and their accusing Consciences gave them an inward and fearful intelligence , that the God which they had long serv'd , was now ready to pay them such wages as he does always reward Witches with for their obeying him : When these wretches were come to foresee an end of their cruel reign , by our King's return ; and such Sufferers as Dr. Sanderson ( and with him many of the oppressed Clergy and others ) could foresee the cloud of their afflictions would be dispers'd by it : Then , in the beginning of the year following , the King was by God restored to us , and we to our known Laws and Liberties ; and a general joy and peace seem'd to breath through the 3 Nations . Then were the suffering Clergy freed from their Sequestration , restor'd to their Revenues , and to a liberty to adore , praise , and pray to God in such order as their Consciences and Oaths had formerly obliged them . And the Reader will easily believe that Dr. Sanderson and his dejected Family rejoyc'd to see this day , and be of this number .

It ought to be considered ( which I have often heard or read ) that in the Primitive times men of learning and vertue were usually sought for , and sollicited to accept of Episcopal Government , and often refus'd it . For they conscientiously considered , that the Office of a Bishop was made up of labour and care : that they were trusted to be God's Almoners of the Churches Revenue , and double their care for the poor : to live strictly themselves , and use all diligence to see that their Familie , Officers , and Clergy did so : and that the account of that Stewardship must at the last dreadful day be made to the Searcher of all hearts : and that in the primitive times they were therefore timorous to undertake it . It may not be said that Dr. Sanderson was accomplish'd with these , and all the other requisites requir'd in a Bishop , so as to be able to answer them exactly ; but it may be affirm'd , as a good preparation , that he had at the Age of 73 years ( for he was so old at the King's return ) fewer faults to be pardon'd by God or man , than are apparent in others in these days , in which ( God knows ) we fall so short of that visible sanctity and zeal to God's glory , which was apparent in the days of primitive Christianity . This is mentioned by way of preparation to what I shall say more of Dr. Sanderson ; and namely , That at the King's return Dr. Sheldon , the late prudent Bishop of Canterbury ( than whom none knew , valued , or lov'd Dr. Sanderson more or better ) was by his Majesty made a chief Trustee to commend to him fit men to supply the then vacant Bishopricks . And Dr. Sheldon knew none fitter than Dr. Sanderson , and therefore humbly desired the King that he would nominate him : and that done , he did as humbly desire Dr. Sanderson that he would for Gods and the Churches sake , take that charge and care upon him . Dr. Sanderson had , if not an unwillingness , certainly no forwardness to undertake it , and would often say , He had not led himself , but his Friend would now lead him into a temptation , which he had daily pray'd against ; and besought God , if he did undertake it , so to assist him with his grace , that the example of his life , his cares and endeavours , might promote his glory , and help forward the salvation of others .

This I have mentioned as a happy preparation to his Bishoprick , and am next to tell that he was consecrated Bishop of Lincoln at Westminster the 28 th of October , 1660.

There was about this time a Christian care taken , that those whose Consciences were ( as they said ) tender , and could not comply with the Service and Ceremonies of the Church , might have satisfaction given by a friendly debate betwixt a select number of them , and some like number of those that had been Sufferers for the Church Service and Ceremonies , and now restor'd to liberty ; of which last some were then preferr'd to power and dignity in the Church . And of these Bishop Sanderson was one , and then chose to be a Moderator in that debate : and he perform'd his trust with much mildness , patience , and reason , but all prov'd uneffectual : For there be some propositions like jealousies , which ( though causless , yet ) cannot be remov'd by reasons as apparent as demonstration can make any truth . The place appointed for this debate was the Savoy in the Strand : and the Points debated were , I think , many ; some affirmed to be truth and reason , some denied to be either ; and these debates being then in words , proved to be so loose and perplex'd , as satisfied neither party . For sometime that which had been affirmed was immediately forgot or deny'd , and so no satisfaction given to either party . But that the debate might become more useful , it was therefore resolv'd that the day following the desires and reasons of the Non-conformists should be given in writing , and they in writing receive Answers from the conforming party . And though I neither now can , nor need to mention all the Points debated , nor the names of the dissenting Brethren : yet I am sure Mr. Baxter was one , and am sure what shall now follow , was one of the Points debated .

Concerning a Command of lawful Superiours , what was sufficient to its being a lawful Command ; this Proposition was brought by the confirming Party .

That Command which commands an act in it self lawful , and no other act or circumstance unlawful , is not sinful .

Mr. Baxter denied it for two Reasons , which he gave in with his own hand in writing thus : One was , Because that may be a sin per accidens , which is not so in it self , and may be unlawfully commanded , though that accident be not in the command . Another was , That it may be commanded under an unjust penalty .

Again , this Proposition being brought by the Conformists , That Command which commandeth an act in it self lawful , and no other act whereby any unjust penalty is injoyned , nor any circumstance whence per accidens any sin is consequent which the Commander ought to provide against , is not sinful .

Mr. Baxter denied it for this reason then given in with his own hand in writing , thus : Because the first act commanded may be per accidens unlawful , and be commanded by an unjust penalty , though no other act or circumstance commanded be such .

Again , this Proposition being brought by the Conformists , That Command which commandeth an act in it self lawful , and no other Act whereby any unjust penalty is injoyned , nor any circumtance whence directly or per accidens any sin is consequent , which the Commander ought to provide against , hath in it all things requisite to the lawfulness of a Command , and particularly cannot be guilty of commanding an act per accidens unlawful , nor of commanding an act under an unjust penalty .

Mr. Baxter denied it upon the same Reasons .

Peter Gunning .

Iohn Pearson .

These were then two of the Disputants , still live , and will attest this ; one being now Lord Bishop of Ely , and the other of Chester . And the last of them told me very lately , that one of the Dissenters ( which I could , but forbear to name ) appear'd to Dr. Sanderson to be so bold , so troublesome , and so illogical in the dispute , as forc'd patient Dr. Sanderson ( who was then Bishop of Lincoln , and a Moderator with other Bishops ) to say with an unusual earnestness , That he had never met with a man of more pertinacious confidence , and less abilities in all his conversation .

But though this debate at the Savoy was ended without any great satisfaction to either party , yet both parties knew the desires , and understood the abilities of the other much better than before it : and the late distressed Clergy , that were now restor'd to their former rights and power , did at their next meeting in Convocation contrive to give the dissenting party satisfaction by alteration , explanation , and addition to some part both of the Rubrick and Common Prayer , as also by adding some new necessary Collects , and a particular Collect of Thanksgiving . How many of those new Collects were worded by Dr. Sanderson , I cannot say ; but am sure the whole Convocation valued him so much , that he never undertook to speak to any Point in question , but he was heard with great willingness and attention ; and when any Point in question was determin'd , the Convocation did usually desire him to word their intentions , and as usually approve & thank him .

At this Convocation the Common Prayer was made more compleat , by adding 3 new necessary Offices ; which were , A form of Humiliation for the murther of King Charles the Martyr ; a Thanksgiving for the Restoration of his Son our King ; and for the baptizing of persons of riper age . I cannot say Dr. Sanderson did form or word them all , but doubtless more than any single man of the Convocation ; and he did also , by desire of the Convocation , alter & add to the forms of Prayers to be used at Sea ( now taken into the Service Book ) And it may be noted , That William , the now right Reverend Bishop of Canterbury , was in these imployments diligently useful , especially in helping to rectifie the Kalendar and Rubrick . And lastly it may be noted , That for the satisfying all the dissenting Brethren and others , the Convocations Reasons for the alterations and additions to the Liturgy , were by them desir'd to be drawn up by Dr. Sanderson ; which being done by him , and approv'd by them , was appointed to be printed before the Liturgy , and may be known by this Title , — The Preface : and begins thus — It hath been the wisdom of the Church — .

I shall now follow him to his Bishoprick , and declare a part of his behaviour in that busie and weighty imployment . And first , That it was with such condescention and obligingness to the meanest of his Clergy , as to know and be known to them . And indeed he practis'd the like to all men of what degree soever , especially to his old Neighbours or Parishioners of Boothby Pannel ; for there was all joy at his Table when they came to visit him : then they pray'd for him , and he for them with an unfeigned affection .

I think it will not be deny'd but that the care and toyl required of a Bishop , may justly challenge the riches & revenue with which their Predecessors had lawfully endow'd them ; and yet he sought not that so much , as doing good both to the present Age and Posterity ; and he made this appear by what follows .

The Bishops chief House at Buckden , in the County of Huntington , the usual Residence of his Predecessors ( for it stands about the midst of his Diocese ) having been at his Consecration a great part of it demolish'd , and what was left standing under a visible decay , was by him undertaken to be erected and repair'd ; and it was perform'd with great speed , care , and charge . And to this may be added , That the King having by an Injunction commended to the care of the Bishops , Deans , and Prebends of all Cathedral Churches , the repair of them , their Houses , and augmentation of small Vicarages ; He , when he was repairing Bugden , did also augment the last , as fast as Fines were paid for renewing Leases : so fast , that a Friend taking notice of his bounty , was so bold as to advise him to remember , he was under his first fruits , and that he was old , and had a wife and children yet but meanly provided for , especially if his dignity were considered . To whom he made a mild and thankful answer , saying , It would not become a Christian Bishop to suffer those houses built by his Predecessors , to be ruin'd for want of repair ; and less justifiable to suffer any of those that were call'd to so high a calling as to sacrifice at God's Altar , to eat the bread of sorrow constantly , when he had a power by a small augmentation to turn it into the bread of chearfulness : and wish'd , that as this was , so it were also in his power to make all mankind happy , for he desired nothing more . And for his wife and children , he hop'd to leave them a competence ; and in the hands of a God , that would provide for all that kept innocence , and trusted his providence and protection , which he had always found enough to make and keep him happy .

There was in his Diocese a Minister of almost his Age , that had been of Lincoln Colledge when he left it , who visited him often , and always welcome , because he was a man of innocence and open-heartedness : This Minister asked the Bishop what Books he studied most , when he laid the foundation of his great and clear Learning ? To which his Answer was , That he declin'd reading many ; but what he did read , were well chosen , and read so often , that he became very familiar with them ; and said they were chiefly three , Aristotle's Rhetorick , Aquinas's Secunda Secundae , and Tully , but chiefly his Offices , which he had not read over less than 20 times , and could at this Age say without Book . And told him also , the learned Civilian Doctor Zouch ( who died lately ) had writ Elementa jurisprudentiae , which was a Book that he could also say without Book ; and that no wise man could read it too often , or love , or commend too much ; and told him these had been his toyl : But for himself , he always had a natural love to Genealogies and Heraldry ; and that when his thoughts were harassed with any perplext Studies , he left off , and turned to them as a recreation ; and that his very recreation had made him so perfect in them , that he could in a very short time give an account of the Descent , Arms , & Antiquity of any Family of the Nobility or Gentry of this Nation .

Before I give an account of Dr. Sanderson's last sickness , I desire to tell the Reader that he was of a healthful constitution , chearful and mild , of an even temper , very moderate in his diet , and had had little sickness , till some few years before his death ; but was then every Winter punish'd with a Diarrhea , which left him not till warm weather return'd and remov'd it : And this distemper did , as he grew elder , seize him oftner , and continue longer with him . But though it weakned him , yet it made him rather indispos'd than sick , and did no way disable him from studying ( indeed too much . ) In this decay of his strength , but not of his memory or reason ( for this distemper works not upon the understanding ) he made his last Will , of which I shall give some account for confirmation of what hath been said , and what I think convenient to be known , before I declare his death and burial .

He did in his last Will give an account of his Faith and Perswasion in point of Religion and Church Government , in these very words :

I Robert Sanderson Dr. of Divinity , an unworthy Minister of Iesus Christ , and by the providence of God Bishop of Lincoln , being by the long continuance of an habitual distemper brought to a great bodily weakness and faintness of spirits , but ( by the great mercy of God ) without any bodily pain otherwise , or decay of understanding , do make this my Will and Testament ( written all with my own hand ) revoking all former Wills by me heretofore made , if any such shall be found . First , I commend my Soul into the hands of Almighty God , as of a faithful Creator , which I humbly beseech him mercifully to accept , looking upon it , not as it is in it self ( infinitely polluted with sin ) but as it is redeemed and purged with the precious blood of his only beloved Son , and my most sweet Saviour Iesus Christ , in confidence of whose merits and mediation alone it is , that I cast my self upon the mercy of God for the pardon of my sins , and the hopes of eternal life . And here I do profess , that as I have lived , so I desire , and ( by the grace of God ) resolve to dye in the Communion of the Catholick Church of Christ , and a true Son of the Church of England ; which , as it stands by Law established , to be both in Doctrine and Worship agreeable to the Word of God , and in the most , and most material Points of both , conformable to the faith and practice of the godly Churches of Christ in the primitive and purer times , I do firmly believe : led so to do , not so much from the force of custom and education ( to which the greatest part of mankind owe their particular different perswasions in point of Religion ) as upon the clear evidence of truth and reason , after a serious and unpartial examination of the grounds , as well of Popery as Puritanism , according to that measure of understanding , and those opportunities which God hath afforded me : and herein I am abundantly satisfied , that the Schism which the Papists on the one hand , and the Superstition which the Puritan on the other hand , lay to our charge , are very justly chargeable upon themselves respectively . Wherefore I humbly beseech Almighty God , the Father of Mercies , to preserve the Church by his power and providence , in peace , truth , and godliness , evermore to the worlds end : which doubtless he will do , if the wickedness and security of a sinful people ( and particularly those sins that are so rise , and seem daily to increase among us , of Unthankfulness , Riot , and Sacriledge ) do not tempt his patience to the contrary . And I also farther humbly beseech him , that it would please him to give unto our gracious Sovereign , the Reverend Bishops , and the Parliament , timely to consider the great danger that visibly threatens this Church in point of Religion by the late great increase of Popery , and in point of Revenue by sacrilegious enclosures ; and to provide such wholesome and effectual remedies as may prevent the same before it be too late .

And for a further manifestation of his humble thoughts and desires , they may appear to the Reader , by another part of his Will which follows .

As for my corruptible Body , I bequeath it to the Earth whence it was taken , to be decently buried in the Parish Church of Bugden , towards the upper end of the Chancel , upon the second , or ( at the farthest ) the third day after my decease ; and that with as little noise , pomp , and charge as may be , without the invitation of any person how near soever related unto me , other than the Inhabitants of Bugden ; without the unnecessary expence of Escocheons , Gloves , Ribons , &c. and without any Blacks to be hung any where in or about the House or Church , other than a Pulpit Cloth , a Hearse Cloth , and a Mourning Gown for the Preacher ; whereof the former ( after my Body shall be interred ) to be given to the Preacher of the Funeral Sermon , and the latter to the Curat of the Parish for the time being . And my will further is , That the Funeral Sermon be preached by my own Houshold Chaplain , containing some wholesome discourse concerning Mortality , the Resurrection of the Dead , and the last Iudgment ; and that he shall have for his pains 5 l. upon condition , that he speak nothing at all concerning my person , either good or ill , other than I my self shall direct ; only signifying to the Auditory that it was my express will to have it so . And it is my will , that no costly Monument be erected for my memory , but only a fair flot Marble stone to be laid over me , with this Inscription in legible Roman Characters , Depositum Roberti Sanderson nuper Lin●●lniencis Episcopi , qui obiit Anno Domini MDCLXII . & aetatis suae septuagesimo sexto , Hic requiescit in spe beatae resurrectionis . This manner of burial , although I cannot but foresee it will prove unsatisfactory to sundry my nearest Friends and Relations , and be apt to be censured by others , as an evidence of my too much parsimony and narrowness of mind , as being altogether unusual , and not according to the mode of these times ; yet it is agreeable to the sense of my heart , and I do very much desire my Will may be carefully observed herein , hoping it may become exemplary to some or other : at least howsoever testifying at my death ( what I have so often and earnestly professed in my life time ) my utter dislike of the flatteries commonly used in Funeral Sermons , and of the vast Expences otherwise laid out in Funeral Solemnities and Entertainments , with very little benefit to any , which ( if bestowed in pious and charitable works ) might redound to the publick or private benefit of many persons .

I am next to tell , that he died the 29 th of Ianuary , 1662. and that his Body was buried in Bugden the third day after his death ; and for the manner , that 't was as far from ostentation as he desir'd it ; and all the rest of his Will was as punctually performed . And when I have ( to his just praise ) told this truth , That he died far from being rich , I shall return back to visit , and give a further account of him on his last Sick-bed .

His last Will ( of which I have mentioned a part ) was made about three weeks before his death , about which time finding his strength to decay by reason of his constant infirmity , and a consumptive cough added to it , he retir'd to his Chamber , expressing a desire to enjoy his last thoughts to himself in private , without disturbance or care , especially of what might concern this world . And that none of his Clergy ( which are more numerous than any other Bishops ) might suffer by his retirement , he did by Commission impower his Chaplain , Mr. Pullin , with Episcopal Power to give Institutions to all Livings or Church Preferments , during this his disability to do it himself . In this time of his retirement he long'd for his Dissolution ; and when some that lov'd him pray'd for his recovery , if he at any time found any amendment , he seem'd to be displeas'd , by saying , His Friends said their Prayers backward for him : and that 't was not his desire to live a useless life , and by filling up a place keep another out of it , that might do God and his Church service . He would often with much joy and thankfulness mention , That during his being a House-keeper ( which was more than 40 years ) there had not been one buried out of his Family , and that he was now like to be the first . He would also often mention with thankfulness , That till he was threescore years of Age , he had never spent 5s . in Law , nor ( upon himself ) so much in Wine : and rejoyc'd much that he had so liv'd , as never to cause an hours sorrow to his good Father ; and hop'd he should die without an Enemy .

He in this retirement had the Church Prayers read in his Chamber twice every day ; and at nine at night some Prayers read to him and a part of his Family out of the Whole Duty of Man . As he was remarkably punctual and regular in all his studies and actions ; so he us'd himself to be for his Meals . And his dinner being appointed to be constantly ready at the ending of Prayers , and he expectcting and calling for it , was answered , It would be ready in a quarter of an hour . To which his reply was , A quarter of an hour ? Is a quarter of an hour nothing to a man that probably has not many hours to live . And though he did live many hours after this , yet he liv'd not many days ; for the day after ( which was three days before his death ) he was become so weak and weary of either motion or sitting , that he was content , or forc'd to keep his bed . In which I desire he may rest , till I have given some account of his behaviour there , and immediately before it .

The day before he took his bed ( which was three days before his death ) he , that he might receive a new assurance for the pardon of his sins past , and be strengthned in his way to the new Ierusalem , took the blessed Sacrament of the Body and Blood of his , and our blessed Iesus , from the hands of his Chaplain Mr. Pullin , accompanied with his Wife , Children , and a Friend , in as awful , humble , and ardent a manner , as outward reverence could express . After the praise and thanksgiving for it was ended , he spake to this purpose ; Thou , O God , took'st me out of my mothers womb , and hast been the powerful Protector of me to this present moment of my life ; thou hast neither forsaken me now I am become grey-headed , nor suffered me to forsake thee in the late days of temptation , and sacrifice my Conscience for the preservation of my liberty or estate . 'T was by grace that I have stood , when others have fallen under my trials : and these mercies I now remember with joy and thankfulness ; and my hope and desire is , that I may die praising thee .

The frequent repetition of the Psalms of David hath been noted to be a great part of the Devotion of the Primitive Christians : The Psalms having in them not only Prayers and holy Instructions , but such Commemorations of God's Mercies , as may preserve comfort , and confirm our dependance on the power , and providence , and mercy of our Creator . And this is mention'd in order to telling , that as the holy Psalmist said , Psal. 119. 147. that his eyes should prevent both the dawning of the day and the night watches , by meditating on God's word : so 't was Dr. Sanderson's constant practice every morning to entertain his first waking thoughts with a repetition of those very Psalms , that the Church hath appointed to be constantly read in the daily Morning Service ; and having at night laid him in his bed , he as constantly clos'd his eyes with a repetition of those appointed for the Service of the Evening , remembring & repeating the very Psalms appointed for every day ; and as the month had formerly ended and began again , so did this Exercise of his Devotion . And if his first waking thoughts were of the World , or what concern'd it , he would arraign and condemn himself for it . Thus he began that work on earth , which is now his imployment in heaven .

After his taking his Bed , and about a day before his death , he desir'd his Chaplain , Mr. Pullin , to give him Absolution : And at his performing that Office , he pull'd off his Cap , that Mr. Pullin might lay his hand upon his bare head . After this desire of his was satisfied , his Body seem'd to be at more ease , and his mind more chearful ; and he said , Lord , forsake me not now my strength faileth me , but continue thy mercy , and let my mouth be filled with thy praise . He continued the remaining night and day very patient , and thankful for any of the little Offices that were perform'd for his ease and refreshment ; and during that time , did often say the 103 Psalm to himself , and very often these words , My heart is fixed , O God , my heart is fixed where true joy is to be found . His thought sseem'd now to be wholly of death , for which he was so prepar'd , that that King of Terrors could not surprise him as a thief in the night ; for he had often said , he was prepar'd , and long'd for it . And as this desire seem'd to come from Heaven ; so it left him not , till his Soul ascended to that Region of blessed Spirits , whose Imployments are to joyn in consort with him , and sing praise and glory to that God , who hath brought them to that place , into which sin and sorrow cannot enter .

Thus this pattern of meekness and primitive innocence chang'd this for a better life . 'T is now too late to wish that my life may be like his ; for I am in the eighty fifth year of my Age ; but I humbly beseech Almighty God , that my death may ; and do as earnestly beg of every Reader to say Amen .

Psal. 32.2 . Blessed is the man in whose Spirit there is no guile .

Postscript .

IF I had had time to have review'd this Relation , as I intended , before it went to the Press , I could have contracted some , and altered other parts of it ; but 't was hastned from me , and now too late for this impression . If there be a second ( which the Printer hopes for ) I shall both do that , and upon information , mend any mistake , or supply what may seem wanting .

I. W.

Dr. PIERCE's LETTER . Good Mr. Walton ,

AT my return to this place , I made a yet stricter search after the Letters long ago sent me from our most excellent Dr. Sanderson before the happy Restoration of the King and Church of England to their several Rights ; in one of which Letters more especially , he was pleas'd to give me a Narrative both of the rise , and the progress , and reasons also , as well of his younger , as of his last and riper Judgment , touching the famous Points controverted between the Calvinians and the Arminians , as they are commonly ( though unjustly & unskilfully ) miscalled on either side .

The whole Letter I allude to does consist of several sheets , whereof a good part has been made publick long ago by the most learned , most judicious , most pious Dr. Hammond ( to whom I sent it both for his private , and for the publick satisfaction , if he thought fit ) in his excellent Book , intituled [ A Pacifick Discourse of God's Grace and Decrees , in full accordance with Dr. Sanderson : ] To which Discourse I referr you for an account of Dr. Sanderson , and the History of his Thoughts in his own hand-writing , wherein I sent it to Westwood , as I receiv'd it from Boothby Pannel . And although the whole Book ( printed in the year 1660. and reprinted since with his other Tracts in Folio ) is very worthy of your perusal ; yet for the Work you are about , you shall not have need to read more at present , than from the 8 th to the 23 th page , and as far as the end of § . 33. There you will find in what year the excellent man , whose life you write , became a Master of Arts. How his first reading of learned Hooker had been occasioned by certain Puritanical Pamphlets ; and how good a preparative he found it for his reading of Calvin's Institutions , the honour of whose name ( at that time especially ) gave such credit to his Errors . How he erred with Mr. Calvin ( whilst he took things upon trust ) in the sublapsarian way . How being chosen to be a Clerk of the Convocation for the Diocese of Lincol , 1625. He reduced the Quinquarticular Controversie into five Schemes or Tables ; and thereupon discerned a necessity of quitting the Sublapsarian way ( of which he had before a better liking ) as well as the Supralapsarian , which he could never phancy . There you will meet with his two weighty Reasons against them both ; and find his happy change of Iudgment to have been ever since the year 1625 , even 34 years before the World either knew , or ( at least ) took notice of it . And more particularly his Reasons for rejecting Dr. Twiss ( or the way He walks in ) although his acute , and very learned and ancient Friend .

* * Sir , I pray note , That all that follows in the Italian Character , are Dr. Sanderson's own words , excellently worthy , but no where else extant ; and commend him as much , as any thing you can say of him . T.P. I now proceed to let you know from Dr. Sanderson's own hand , which was never printed ( and which you can hardly know from any , unless from his Son , or from my self ) That , when that Parliament was broken up , and the Convocation therewith dissolved , a Gentleman of his Acquaintance , by occasion of some discourse about these Points , told him of a Book not long before published at Paris ( A. D. 1623. ) by a † † Arriba . Spanish Bishop , who had undertaken to clear the Differences in the great Controversie De Concordiâ Gratiae & Liberi Arbitrij . And because his Friend perceived he was greedily desirous to see the Book ; he sent him one of them , containing the four first Books of twelve which he intended then to publish . When I had read ( says Dr. Sanderson in the following words of the same Letter ) his Epistle Dedicatory to the Pope ( Greg. 15. ) he spake so highly of his own Invention , that I then began rather to suspect him for a Mountebank , than to hope I should find satisfaction from his performances . I found much confidence , and great pomp of words , but little matter as to the main Knot of the Business , other than had been said an hundred times before , to wit , of the coexistence of all things past , present , and future in mente divinâ realiter ab aeterno , which is the subject of his whole third Book ; only he interpreteth the word realiter so , as to import not only praesentialitatem objectivam ( as others held before him ) but propriam & actualem existentiam . Yet confesseth 't is hard to make this intelligible . In his fourth Book he endeavours to declare a twofold manner of God's working ad extra ; the one sub ordine Praedestinationis , of which Eternity is the proper measure ; the other sub ordine Gratiae , whereof Time is the measure . And that God worketh fortiter in the one ( though not irresistibiliter ) as well as suaviter in the other , wherein the Freewill hath his proper working also . From the Result of his whole performance I was confirmed in this Opinion , That we must acknowledge the work of both ( Grace and Free-will ) in the conversion of a sinner . And so likewise in all other events , the Consistency of the Infallibility of God's foreknowledge at least ( though not with any absolute , but conditional Predestination ) with the liberty of man's will , and the contingency of inferiour causes and effects . These , I say , we must acknowledge for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : But for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I thought it bootless for me to think of comprehending it . And so came the two Acta Synodalia Dordrectana to stand in my Study , only to fill up a room to this day .

And yet see the restless curiosity of man . Not many years after , to wit A.D. 1632. out cometh Dr. Twiss his Vindiciae Gratiae ; a large Volume purposely writ against Arminius . And then notwithstanding my former resolution , I must needs be medling again . The respect I bore to his person and great learning , and the long acquaintance I had had with him in Oxford , drew me to the reading of that whole Book . But from the reading of it ( for I read it through to a syllable ) I went away with many and great dissatisfactions . Sundry things in that Book I took notice of , which brought me into a greater dislike of his Opinion than I had before . But especially these three : First , that he bottometh very much of his Discourse upon a very erroneous Principle , which yet he seemeth to be so deeply in love with , that he hath repeated it ( I verily believe ) some hundreds of times in that work : to wit this , [ That whatsoever is first in the intention is last in execution , and è converso . ] Which is an Error of that magnitude , that I cannot but wonder , how a person of such acuteness and subtilty of wit could possibly be deceived with it . All Logicians know , there is no such universal Maxim as he buildeth upon . The true Maxim is but this , Finis qui primus est in Intentione , est ultimus in Executione . In the order of final Causes , and the Means used for that end , the Rule holdeth perpetually : But in other things it holdeth not at all , or but by chance ; or not as a Rule , and necessarily . Secondly , that , foreseeing such Consequences would naturally and necessarily follow from his Opinion , as would offend the ear of a sober Christian at the very first sound , he would yet rather choose not only to admit the said harsh Consequences , but professedly indeavour also to maintain them , and plead hard for them in large Digressions , than to recede in the least from that opinion which he had undertaken to defend . Thirdly , that seeing ( out of the sharpness of his wit ) a necessity of forsaking the ordinary Sublapsarian way , and the Supralapsarian too , as it had diversly been declared by all that had gone before him ( for the shunning of those Rocks , which either of those ways must unavoidably cast him upon ) he was forced to seek out an untroden Path , and to frame out of his own brain a new way ( like a Spider's web wrought out of her own bowels ) hoping by that device to salve all Absurdities could be objected ; to wit , by making the glory of God ( as it is indeed the chiefest , so ) the only end of all other his Decrees , and then making all those other Decrees to be but one entire coordinate Medium conducing to that one end , and so the whole subordinate to it , but not any one part thereof subordinate to any other of the same . Dr. Twiss should have done well to have been more sparing in imputing the studium Partium to others , wherewith his own eyes ( though of eminent perspicacity ) were so strangely blindfolded , that he could not discern , how this his new Device , and his old dearly beloved Principle ( like the Cadmean Sparti ) do mutually destroy the one the other .

This Relation of my pass'd thoughts having spun out to a far greater length than I intended , I shall give a shorter accompt of what they now are concerning these points .

For which account I referr you to the following parts of Dr. Hammonds Book aforesaid , where you may find them already printed . And for another account at large of Bishop Sanderson's last Judgment concerning God's Concurrence or Non-concurrence with the Actions of men , and the positive entity of sins of commission , I referr you to his Letters already printed by his consent , in my large Appendix to my Impartial inquiry into the Nature of Sin . §. 68 . p. 193. as far as p. 200.

Sir , I have rather made it my choice to transcribe all above out of the Letters of Dr. Sanderson which lie before me , than venture the loss of my Originals by Post or Carrier , which ( though not often , yet ) sometimes fail . Make use of as much , or as little as you please , of what I send you from himself ( because from his own Letters to me ) in the penning of his life , as your own Prudence shall direct you ; using my name for your warranty in the account given of him , as much or as little as you please too . You have a performance of my promise , and an obedience to your desires from

North-Tidworth , March 5. 1677 / 8 ; Your affectionate humble Servant , Tho. Pierce .

THE BISHOP OF LINCOLN'S LETTER . My worthy Friend Mr. Walton ,

I Am heartily glad , that you have undertaken to write the Life of that excellent person , and ( both for learning and piety ) eminent Prelate , Dr. Sanderson , late Bishop of Lincoln ; because I know your ability to know , and integrity to write truth : and sure I am , that the life and actions of that pious and learned Prelate will afford you matter enough for his commendation , and the imitation of Posterity . In order to the carrying on your intended good work , you desire my assistance , that I would communicate to you such particular passages of his life , as were certainly known to me . I confess I had the happiness to be particularly known to him for about the space of 20 years , and ( in Oxon ) to injoy his conversation , and his learned and pious Instructions while he was Regius Professor of Divinity there . Afterwards , when ( in the time of our late unhappy confusions ) he left Oxon , and was retir'd into the Countrey , I had the benefit of his Letters ; wherein ( with great candor and kindness ) he answered those doubts I propos'd and gave me that satisfaction , which I neither had , nor expected from some others of greater confidence , but less judgment and humility . Having ( in a Letter ) named two or three Books writ ( ex professo ) against the being of any original sin ; and that Adam ( by his fall ) transmitted some calamity only , but no Crime to his Posterity ; The good old man was exceedingly troubled , and bewailed the misery of those licentious times , and seem'd to wonder ( save that the times were such ) that any should write , or be permitted to publish any Error so contradictory to truth , and the Doctrine of the Church of England , established ( as he truly said ) by clear evidence of Scripture , and the just and supreme power of this Nation , both Sacred and Civil . I name not the Books , nor their Authors , which are not unknown to learned men ( and I wish they had never been known ) because both the Doctrine , and the unadvis'd Abettors of it are ( and shall be ) to me Apocryphal .

Another little story I must not pass in silence , being an Argument of Dr. Sanderson's Piety , great Ability and Judgment as a Casuist . Discoursing with an † † Rob. Boyle , Esq. honourable Person ( whose Piety I value more than his Nobility and Learning , though both be great ) about a Case of Conscience concerning Oaths and Vows , their Nature and Obligation ; in which ( for some particular Reasons ) he then desired more fully to be inform'd ; I commended to him Dr. Sanderson's Book De Iuramento : which having read ( with great satisfaction ) he as'kd me , if I thought the Doctor could be induced to write Cases of Conscience , if he might have an honorary Pension allow'd him , to furnish him with Books for that purpose ? I told him I believ'd he would : and ( in a Letter to the Doctor ) told him what great satisfaction that Honourable Person ( and many more ) had reaped by reading his Book De Iuramento ; and ask'd him , whether he would be pleased ( for the benefit of the Church ) to write some Tract of Cases of Conscience ? He reply'd , That he was glad that any had received any benefit by his Books : and added further , That if any future Tract of his could bring such benefit to any , as we seem'd to say his former had done , he would willingly ( though without any Pension ) set about that work . Having receiv'd this Answer , that honourable Person ( before mention'd ) did ( by my hands ) return 50 l. to the good Doctor ( whose condition then ( as most good mens at that time were ) was but low ) and he presently revised , finished , and published that excellent Book De Conscientiâ . A Book little in bulk ; but not so if we consider the benefit an intelligent Reader may receive by it . For there are so many general Propositions concerning Conscience , the Nature and Obligation of it , explained and proved with such firm consequence and evidence of Reason , that he who reads , remembers and can ( with prudence ) pertinently apply them Hic & nunc to particular Cases , may ( by their light and help ) rationally resolve a thousand particular doubts and scruples of Conscience . Here you may see the charity of that Honourable Person in promoting , and the Piety and Industry of the good Doctor in performing that excellent work .

And here I shall add the Judgment of that learned and pious Prelate concerning a passage very pertinent to our present purpose . When he was in Oxon , and read his publick Lectures in the Schools as Regius Professor of Divinity , and by the truth of his Positions , and evidences of his Proofs , gave great content and satisfaction to all his hearers ; especially in his clear Resolutions of all difficult Cases which occurr'd in the Explication of the subject matter of his Lectures ; a Person of Quality ( yet alive ) privately asked him , What course a young Divine should take in his Studies to inable him to be a good Casuist ? His answer was , That a convenient understanding of the Learned Languages ( at least of Hebrew , Greek and Latin ) and a sufficient knowledge of Arts and Sciences presuppos'd ; There were two things in humane Literature , a comprehension of which would be of very great use , to inable a man to be a rational and able Casuist , which otherwise was very difficult , if not impossible . 1. A convenient knowledge of Moral Philosophy ; especially that part of it which treats of the Nature of Humane Actions : To know , quid sit actus humanus ( spontaneus , invitus , mixtus ) unde habent bonitatem & malitiam moralem ? an ex genere & objecto , vel ex circumstantiis ? How the variety of Circumstances varies the goodness or evil of humane Actions ? How far knowledge and ignorance may aggravate or excuse , increase or diminish the goodness or evil of our Actions ? For every Case of Conscience being only this — Is this action good or bad ? May I do it , or may I not ? He who ( in these ) knows not how and whence humane Actions become morally good and evil , never can ( in Hypothesi ) rationally and certainly determine , whether this or that particular Action be so . 2. The second thing , which ( he said ) would be a great help and advantage to a Casuist , was a convenient knowledge of the Nature and Obligation of Laws in general : To know what a Law is ; what a Natural and a Positive Law ; what 's required to the Latio , dispensatio , derogatio , vel abrogatio legis ; what promulgation is antecedently required to the Obligation of any Positive Law ; what ignorance takes off the Obligation of a Law , or does excuse , diminish or aggravate the transgression : For every Case of Conscience being only this — Is this lawful for me , or is it not ? and the Law the only Rule and Measure , by which I must judge of the lawfulness or unlawfulness of any Action : It evidently follows , that he , who ( in these ) knows not the Nature and Obligation of Laws , never can be a good Casuist , or rationally assure himself ( or others ) of the lawfulness or unlawfulness of Actions in particular . This was the Judgment and good counsel of that learned and pious Prelate ; and having ( by long experience ) found the truth and benefit of it , I conceive , I could not without ingratitude to him , and want of charity to others , conceal it . — Pray pardon this rude , and ( I fear ) impertinent Scrible , which ( if nothing else ) may signifie thus much , that I am willing to obey your Desires , and am indeed

London , May 10. 1678 Your affectionate Friend , Thomas Lincoln .

ERRATA .

In the Preface , Page the last , after that read I.

In the Life , P. 20. l. 5. for renew , r. review . p. 26. l. 16. for warily , r. rarely . p. 30. l. 13. for relate , r. dilate . p. 37. l. 11. for cautious , r conscious . p. 58. l. 10 for inmate , r. innate . p. 63. l. 5. for predestination , r. predestinarian . p. 126. l. 4. for complying , r. complaining . p. 161. l. 1. for propositions , r. prepossessions .

Bishop Sanderson's JUDGMENT Concerning SUBMISSION TO Usurpers .

LONDON , Printed for Richard Marriott , MDCLXXVIII .

Bishop Sanderson's JUDGMENT Concerning SUBMISSION TO USURPERS . SIR ,

WHEREAS you desire to know what my judgment and practice is concerning the using or forbearing the establish'd Liturgy ( either in whole , or in part ) in the publick Service of God , and Office of the Church : If it be any satisfaction to your Friend , I shall fully acquaint you what my practice is ( whereunto if my own Judgment be not conform , I am , without all excuse , my own condemner ) and upon what considerations I have , according to the variation of the times , varied from my self therein .

So long as my Congregation continued unmixt with Souldiers , as well after as before the Promulgation of the Ordinance of the two Houses for the abolishing of the Common Prayer , I continued the use of it , as I had ever formerly done in the most peaceable and orderly times , not omitting those very Prayers , the silencing whereof I could not but know to have been chiefly aim'd at in the Ordinance ( viz. ) three for the King and Queen and Bishops ; and so I did also though some Souldiers were casually present , till such time as a whole Troop coming to Quarter in the Town ( with a purpose to continue a kind of Garison or Head-quarter among us ) were so enrag'd at my reading of it the first Sunday after they came , that immediately after Morning Service ended , they seiz'd upon the Book , and tore it all in pieces . Thence-forward during their continuance there for full six months and upwards ( viz. ) from the beginning of November till they were call'd away to Naseby Fight in May following , besides that for want of a Book of necessity I must , I saw that it also behoov'd me , for the preventing of farther Outrages , to wave the use of the Book for the time , at least in the Ordinary Service ; only I read the Confession , the Lord's Prayer , all the Versicles , and the Psalms for the day . Then after the first Lesson in the Forenoon Benedictus or Iubilate ; and in the Afternoons Cantate . After the second Lesson also , sometimes the Creed , sometimes the Ten Commandements , and sometimes neither , but only sang a Psalm , and so to Sermon . But in all that while , in the Administration of the Sacraments , the Solemnization of Matrimony , Burial of Dead , and Churching of Women , I constantly used the ancient Forms and Rites to every of them respectively belonging , according to the appointment in the Book ; only I was careful in all the rest to make choice of such times and opportunities as I might do them with most secresie , and without disturbance of the Souldier . But at the Celebration of the Eucharist I was the more secure to do it publickly , because I was assur'd none of the Souldiers would be present .

After their departure I took the liberty to use either the whole Liturgy , or but some part of it , omitting sometimes more , sometimes less upon occasion , as I judg'd it most expedient in reference to the Auditory , especially if any Souldiers , or other unknown persons hapned to be present . But all this while the substance of what I omitted I contriv'd into my Prayer before Sermon , the phrase and order only varied , which yet I endeavour'd to temper in such sort , that any person of ordinary capacity might easily perceiwe what my meaning was , and yet the words left as little liable to exception or cavil as might be .

About two years ago I was advertis'd ( but in a friendly manner ) by a Parliament man of note in these parts , that at a publick Meeting at Grantham , great complaint was made by some Ministers of the Presbyterian Gang , as I afterwards found , of my refractoriness to obey the Parliaments Order in that behalf . The Gentleman told me withal , That although they knew what my judgment and practice was , yet they were not forward to take notice of it before complaint made , which being now done in so publick a manner , if they should not take notice of it , the blame would lie upon them . He therefore advised me to consider well what I had to do , for I must resolve either to adventure the loss of my Living , or to lay aside Common Prayer ; which if I should continue after complaint and admonition , it would not be in his power , nor in the power of any Friend I had to preserve me . The effect of my then Answer was , That if the case were so , the deliberation was not hard : I having long ago considered of the case , and resolved what I might do with a good Conscience , and what was fittest for me in prudence to do , if I should ever be put to it ( viz. ) to forbear the use of the Common Prayer Book so far as might satisfie the letter of the Ordinance , rather than forsake my Station .

My next business then was to be-think my self of such a course to be thenceforth held in the publick work in my own Parish , as might be believed neither to bring danger to my self by the use , nor to give scandal to my Brethren by the disuse of the establish'd Liturgy . And the course was this , to which I have held me ever since .

I begin the Service with a Preface , and an Exhortation infer'd to make Confession of Sins ; which Exhortation I have fram'd out of the Exhortation and Absolution in the Book , contracted and put together , and exprest for the most part in the same words and phrases , but purposely here and there transplac'd , that it might appear not to be , and yet to be the very same .

Then follows the Confession it self in the same Order ; it was enlarg'd only with the addition of some words , whereby it is rather explain'd than alter'd . The whole frame whereof , both for the fuller satisfaction in that particular , and that you may conjecture what manner of addition and change I have made proportionably hereunto ( yet none so large ) in other parts of the holy Office , I have here under-written .

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 upon us therefore , O Lord , have mercy upon us miserable Offenders : Spare us good Lord who confess our faults , that we perish not , but according to thy gracious promises declared unto mankind in Christ Iesu 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 sobèr life , to the glory of thy holy Name , and the eternal comfort of our own Souls , through Iesus Christ our Lord . Amen .

After the Confession the Lord's Prayer with the Versicles , and Gloria Patri , and then Psalms for the Day , and the first Lesson : After which in the Forenoon , sometimes Te Deum , ( but then only when I think the Auditory will bear it ) and sometimes an Hymn of mine own , gathered out of the Psalms and Church Collects , as a general Form of Thanksgiving ( which I did the rather , because I have noted the want of such a Form as the only thing wherein the Liturgy seem'd to be defective ) . And in the Afternoon , after the first Lesson the 98 th . Psalm , or the 67 th . then the second Lesson , with Benedictus or Iubilate ; after it in the Forenoon and Afternoon a singing Psalm . Then followeth the Creed , with Dominus Vobiscum ; and sometimes the Versicles in the end of our Letany [ From our Enemies defend us ] if I lik'd my Auditory , otherwise I omit the Versicles . After the Creed , and instead of the Letany and the other Prayers appointed in the Book , I have taken the substance of the Prayer I was wont to make before Sermon , and dispos'd it into several Collects or Prayers , some longer and some shorter , but new modell'd into the language of the Common Prayer Book much more than it was before . And in the Pulpit , before Sermon I use only a short Prayer in reference to the hearing of the Word , and no more . So that upon the matter , in these Prayers I do but the same thing I did before , save only that what before I spake without Book , and in a continued Form in the Pulpit , I now read out of a written Book broken into parcels , and in the reading Desk or Pue . Between which Prayers and the singing Psalms before the Sermon , I do also daily use one other Collect , of which sort I have for the purpose compos'd sundry , made up also ( as the former ) for the most part out of the Church Collects , with some little enlargement or variation ; as namely , the Collects Adventual , Quadragesimal , Paschal , or Pentecostal , for their proper seasons ; and at other times Collects of a more general nature , as for Pardon , Repentance , Grace , &c. And after one or more of them in the Forenoon , I usually repeat the Ten Commandements , with a short Collect after them for Grace to enable us to keep them .

This hath been my practice , and is like still to be , unless some happy Change of Affairs restore us the liberty of using the old way again , or it be made appear to my Understanding by some able charitable Friend , That I therein have done otherwise then I ought to have done : For I may say , that I have not yet met with any thing in Discourse , either with my own Reason or others , of sufficient strength to convince me that I have done any thing , but what may stand with the Principles as well of Christian Simplicity as Prudence .

There are but three things , that I know of , that are of any consideration oppos'd , viz. 1. The Obligation of the Laws . 2. The Scandal of the Example . 3. The unseemly symbolizing at least with Schismaticks , if not partaking with them in the Schism .

1. Law . Object. 1. The first and strongest Objection ( which I shall therefore propose to the most advantage of the Objector ) is that which is grounded upon the Laws , and their Obligation : For it may be Objected , That every humane Law rightly establish'd , so long as it continueth a Law , obligeth the Subject ( and that for Conscience sake ) to the observation thereof in such manner and form as in the same Law is prescribed , and according to the true meaning and intention of the Law-giver therein . That a Law is then understood to be rightly establish'd , when it containeth nothing but what is honest and lawful , and is enacted by such person or persons as have full and sufficient authority to make Laws . That a Law so establish'd continues a Law , and is so in force , till it be either Repealed by as good and lawful Authority , as that by which it was made , or else antiquated by a long continued uninforc'd disuse with the tacit or presumed consent of the Law-giver . That the Act printed before the Common Prayer Book , and entituled ( An Act for the Uniformity ) was such a Law , being it was established in a full and free Parliament in peaceable times , and ratified by the Royal Assent , That it still continues in force , and being not yet Repealed , but by such persons as ( at least in the Opinion of those that maintain the Dispute ) for want of the Royal Assent , have not a sufficient right or authority to do such an Act , nor disused but of late times , and that by enforcement , and as is presum'd , much against the mind of the Law-giver . That therefore it still retains the power of obliging in part of Conscience ; that power being so essential and intrinsecal to every Law , quatenus a Law , that it can in no wise be sever'd from it .

And that therefore no Minister publickly officiating in the Church , can with a good Conscience either omit any part of that which is commanded by the aforesaid Law , or use any other Form than what is contained in the foresaid Book , but must either use the Form prescribed in the Book , or else forbear to officiate .

The Answer to this Objection ( granting all in the Premisses besides ) dependeth upon the right understanding of that which is affirmed concerning the Obligation of the Laws according to the intention of the Law-giver ; Answ. which if it should be understood precisely of that particular , actual , and immediate intention which the Law-giver had declared by the words of the Law ( in which sense only the Objection proceedeth ) will not hold true in all cases . But there is suppos'd besides that , in Law-giver , a more general , habitual , & ultimate intention of a more excellent and transcendent nature that the former , which is to have an influence into , and over-ruling power over all particular Laws ( viz. ) an intention by the Laws to procure and promote the publick good . The former intention binds , when it is subservient to the latter , or consistent with it , and consequently bindeth in ordinary cases , and in orderly times , or else the Law is not a wholesome Law . But when the observation of the Law , by reason of the conjuncture of circumstances , or the iniquity of the times ( contingencies which no Lawgiver could either certainly foresee , or if foreseen , sufficiently provide against ) would rather be prejudicial than advantageous to the Publick ; or is manifestly attended with such inconveniencies and sad consequents to the Observers , as all the imaginable good that can redound to the Publick thereby , cannot in any reasonable measure countervail : In such case the Law obligeth not , but according to the latter and more general intention only ; even as in the operations of nature , particular Agents do ordinarily move according to their proper and particular inclinations ; yet upon some occasions , and to serve the ends and intentions of universal nature ( for the avoiding of some things which nature abhors ) they are sometimes carried with motions quite contrary to their particular natures ; as the Air to descend , and the Water to ascend for the avoiding of vacuity , &c. The common received Maxim ( which hath been sufficiently misapplied , and that sometimes to very ill purposes since the beginning of these unhappy divisions ) in the true meaning of it looketh this way , Salus populi suprema Lex : the equity of which Maxim , as it leaveth in the Law-giver a power of dispensing with the Law ( which is a suspending the Obligation thereof for the time in respect of the proper and particular intention ) so he shall see it expedient in order to the publick good ; so it leaveth in the Subject a liberty upon just occasions ( as in cases of great exigency , and for the preventing of such hazards and inconveniencies as might prove of noysome consequence to the Publick ) to do otherwise than the Law requireth . And neither is the exercise of that power in the Lawgiver to be thought an unreasonable Prerogative , nor the use of this liberty in the Subject an unreasonable presumption ; inasmuch as the power of dispensing with particular Laws is such a Prerogative , as without which no Commonwealth can be well govern'd , but Justice would be turn'd into Gall and Wormwood : Nor can the Supream Governour , without forfeiture of that faithfulness which he oweth to the Publick Weal , devest himself thereof .

And he that presumeth of the Law-givers consent to dispense with him for the Observation of the Law in such needful cases ( where he hath not the opportunity to consult his pleasure therein ) presumeth no more than he hath reason to do . For it may well be presum'd that the Law-giver , who is bound in all his Laws to intend the safety of the Publick , and of every member thereof in his due proportion , hath no intention by the strict observation of any particular Law , to oblige any person , who is a Member of the Publick , to his destruction or ruin , when the common good is not answerably promoted thereby : Upon which ground it is generally resolv'd by Casuists , That no Constitution ( meerly humane ) can lay such Obligation upon the Conscience of the Subject , but that we may ( according to the exigency of circumstances ) do otherwise than the Constitution requireth , provided it be done extra casum scandali & contemptûs , i.e. without either bewraying in himself any contempt of the Authority of the Law-giver by his carriage , or giving any just occasion of scandal to others by his example in so doing .

I have been somewhat the longer in explaining this point , not only for the better clearing of the present doubt , but also in respect of the usefulness of this consideration for the preventing and removing of many scruples that may happen to conscientious men in such times as these , wherein so many things are ( and are like to be ) commanded and forbidden contrary to the establish'd Laws , and those ( as they are perswaded ) yet standing in force . The best rule that I know to guide men in their deliberations and actions in such emergent cases ( according to what hath been already delivered ) is advisedly and impartially to weigh the benefit & inconveniencies , as well on the one side , as on the other , as they stand in relation unto the Publick Good : and if after such examination and comparison made , it shall then evidently ( or but in the judgment of probability ) appear , that the Observation of the Law , according to the proper intention of the Law-giver therein , though with hazard of Estate , Liberty , or even life it self , hath a greater tendency to the Publick Good , and the preservation of church or Commonwealth in safety , peace , and order , than the preventing of the foresaid hazards , or other evil consequents , by doing otherwise than the Law requireth , can have ; or ( which cometh to one ) if the violating of the Law shall then to be more prejudicial to the publick Good , than the preservation of the Subject's Estate , Liberty , or Life can be beneficial hereunto : In such case the Subject is bound to hazard all he hath , and undergo whatsoever inconveniencies and calamities can ensue thereupon , rather than violate the Law with contempt of that Authority to which he oweth subjection .

But if it shall ( after such comparison made ) evidently ( or but more probably than the contrary ) appear , That that preservation of such a persons Life , Liberty , Estate , would more benefit the Church or Commonwealth , than the punctual observation of the Law at that time , and with those circumstances , would do ; it were an unseasonable , unreasonable , and pernicious scrupulosity for such a person to think himself in such a case obliged for the observing of the Law ( perhaps but once or twice ) with little or no benefit to the Publick , to ruin himself , whereby to render himself unuseful and unserviceable to the Publick for ever hereafter .

To bring this Discourse home , and to apply it to the business now under dispute . Suppose we ten , twenty , or One hundred godly Ministers , well affected to the establish'd Liturgy , and actually possess'd of Benefices , with the Charge of Souls thereto belonging , should , thinking themselves in Conscience obliged to the use of the whole Form of the Book , as is by the Act appointed , without any addition , omission , or alteration whatsoever ( notwithstanding the present conjuncture of Affairs ) resolve to use the same accordingly , it would be well considered what the effects and consequents thereof would be .

Besides other evils , these three are visible , which must all unavoidably follow one upon another , if any body shall be found ( as doubtless within short time there will be found one or other ) to inform and prosecute against them .

1. The utter undoing of so many worthy persons , fit to do God and his Church good service , together with all those persons that depend upon them for their livelyhood , by putting the fruits of their Benefices , wherewith they should buy themselves bread , under Sequestration .

2. The depriving of those persons of the opportunity of discharging the duties that belong unto them in their Ministerial Calling , in not permitting them , after such Sequestration , to teach or instruct the people belonging to their Charge , or to exercise any thing of their Function publickly in the Church .

3. The delivering over the Sheep of Christ , that lately were under the hands of the faithful Shepherds , into the Custody of ravenous Wolves , when such Guides shall be set over the several Congregations , as will be sure to mis-teach them one way or other ( viz. ) either by instilling into them Puritanical and Superstitious Principles , that they may the more securely exercise their Presbyterian Tyranny over their Judgments , Consciences , Persons , and Estates , or else by setting up new Lights before them , to lead them into a maze of Anabaptistical confusion and frenzy .

These consequents are so heavy to the Sufferers , so certain to ensue upon the use of Common Prayer , and so much without the power of the Law-givers ( in this state of Affairs ) either to prevent or remedy , that it is beyond the wit of man what benefit to the Publick can accrue by the strict observation of the Act , that may in any proportion countervail these mischiefs . In which case , that man must needs suppose a strange austerity in the Law-giver , that dares not presume of his consent to disoblige him ( for the time ) from observing the same . It would be also well considered , Whether he that by his own over-nice scrupulosity runs all these hazards , be not ( in some measure ) guilty of his own undoing , of deserting his station , and of betraying his flock , and do not thereby lose much of that comfort which a Christian Confessor may take in his sufferings , when they are laid upon him by the Hand of God , and not pull'd upon himself by his own hands . And more I shall not need to say as to that first Objection .

The next thing objected is , Object . 2. Scandal . The danger of the Scandal that others might be ready to take at the Example , who seeing the Law so little regarded by such men ( men that have Cure of Souls , and perhaps also of some eminency and esteem in the Church , and whose Example will be much look'd upon ) will be easily encourag'd by this Example to set light by all Authority , and to take the liberty to obey and disobey the Laws of their Soveraign at their pleasure .

But this Objection , after we are once satisfied concerning the former , need not much trouble us . For , 1. It seemeth an unreasonable thing in cases of great Exigence ( such as we now suppose ) that the fear of scandalizing our weak Brethren ( which is but Debitum charitatis only ) should lay upon us a peremptory necessity of observing the Law punctually , whatsoever inconveniencies and mischiefs may ensue thereupon : when the duty of Obedience to our known Governours ( which is Debitum justitiae also , and therefore more Obligatory than the other ) doth not impose that necessity upon us ; as hath been already shewn . 2. Besides , Arguments drawn from scandal in things neither unlawful nor ( setting the reason of Scandal aside ) inexpedient , as they are subject to sundry frailties otherwise , so they are manifestly of no weight at all , when they are counterpois'd with the apparent danger of evil consequents on the other side . For in such cases there is commonly equal danger ( if not rather something more ) of Scandal to be taken from the Example the quite contrary way . We may see it in debating the point now in hand : It is alledged on the one side , That by laying aside the use of the Common Prayer , men that are over scrupulous will be encourag'd to take a greater liberty in dispensing with the Laws ( to the despising both of Laws and Governours ) than they ought . And why may it not , by the same reason , be as well alleg'd on the other side , That by holding up a necessity of using the Common Prayer , men that have tender Consciences may be induc'd to entertain scruples ( to their utter undoing , and to the destruction of their people ) when they need not ? 3. But that in the third place , which cometh up home to the business , and taketh off the Objection clearly , is this , That in judging Cases of scandal , we are not so much to look to the event , what it is , or may be , as to the cause , whence it cometh . For sometimes there is given just cause of Scandal ; and yet no Scandal followeth , because it is not taken : Sometimes scandal is taken , and yet no just cause given : and sometimes there is both cause of Scandal given , and Scandal taken thereat . But no man is concern'd at any Scandal that happeneth to another by occasion of any thing done by him , neither is chargeable with it farther than he is guilty of having given it . If then we give Scandal to others , and they take it not , the whole guilt is ours , and they are faultless . If we give it , and they take it , we are to bear a share in the blame as they , and that a deep share ; ( Vae homini , Wo to the man by whome the offence cometh , Matth. 18.7 . ) But if they take offence when we give none , it is a thing we cannot help , and therefore the whole blame must lie upon them .

Wherefore , if at any time any doubt shall arise in that case of Scandal , How far forth the danger thereof may obligue us to the doing or not doing of any thing propos'd ; The Resolution will come on much the easier , if we shall but rightly understand what it is to give Scandal , or how many ways a man may become guilty of scandalizing another by his Example .

The ways ( as I conceive ) are but these four .

1. When a man doth something before another , which is in it self evil , unlawful , and sinful . In which case , neither the intension of him that doth it , nor the event as to him that seeth it done , is of any consideration : For it matters not whether the doer hath an intention to draw the other into sin , or not ; the very matter and substance of the action being evil , and done before others , is sufficient to render the doer guilty of having given Scandal , though neither he had intention himself so to do , nor was any other person actually scandaliz'd thereby : because whatsoever is in its own nature evil , is of it self , and in its own nature scandalous , and of ill Example .

Thus did Hophni and Phineas , the Sons of Eli , 1 Sam. 2. 17.22 . give Scandal by their wretched prophaneness and greediness about the Sacrifices of the Lord , and their shameless abusing the Women . And so did David also give great Scandal in the matter of Vriah , 2 Sam. 12. 14. Here the Rule is , Do nothing that is evil , for fear of giving Scandal .

2. The second way is , when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin . In which case neither the matter of the action , nor the event is of any consideration : For it makes no difference as to the sin of giving Scandal , whether any man be effectually entic'd to commit sin or not thereby ; neither doth it make any difference , whether the thing done were in it self unlawful , or not , so as it had an appearance of evil , and from thence an aptitude to draw another by the doing of that ( by imitation ) which should be really and intrinsecally evil . The wicked intention alone ( whatsoever the effect should be , or what means soever should be us'd to promote it ) sufficeth to induce the guilt of giving Scandal upon the doer . This was Ieroboam's sin , in setting up the Calvos , with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of Religion , and to draw the people unto Idolatrous Worship . For which cause he is so often stigmatiz'd with it , as a note of Infamy , to stick by him whilst the World lasteth , being scarce ever-mention'd in the Scripture , but with this addition , Jeroboam the son of Nebat , which made Israel to sin . Here the Rule is , Do nothing , a good or evil , with an intention to give Scandal . 3. The third way is when a man doth something before another , which in it self is not evil , but indifferent , and so according to the Rule of Christian Liberty , lawful for him to do , or not to do , as he shall see cause ( yea , and perhaps otherwise commodious and convenient for him to do ) yet whereas he probably foreseeth that others will take Scandal , and be occasioned thereby to do evil . In such a case , if the thing to be done be not in some degree prudentially necessary for him to do , but that he might , without very great inconvenience or prejudice to himself or any third person , leave it undone : He is bound in Charity to his Brother's Soul ( for whom Christ died ) and for the avoiding of Scandal , to abridge himself in the exercise of his Christian Liberty for that time , so far as rather to suffer some inconvenience himself by the not doing of it , than by the doing of it to cause his Brother to offend . The very Case which is so often , so largely , and so earnestly insisted upon by St. Paul . See Rom. 14.13,21 . Rom. 15.1 , 3. 1 Cor. 87 , 13. 1 Cor. 9.12 , 15 , 19 , 22. 1 Cor. 10.23.33 . Here the Rule is , Do nothing that may be reasonably forborn , whereat Scandal will be taken . 4. The last way is , when a man doth somthing before another , which is not only lawful , but ( according to the exigencies of present Circumstances ) pro hic & nunc very behoofful , and even prudentially necessary for him to do , but foreseeth that the other will be like to make an ill use of it , and take encouragement thereby to commit sin , if he be not withal careful , as much as possibly in him lieth , to prevent the Scandal that may be taken thereat : For , Qui non prohibet peccare , cum potest , jubet . In such case the bare neglect of his Brother , and not using his utmost endeavour to prevent the evil that might ensue , maketh him guilty . Upon which consideration standeth the Equity of the Judicial Law given to the Jews , Exod. 21. 33 , 34. which ordered , That in case a man dig a Pit for the use of his Family , and looking no farther than his own convenience , put no cover upon it , and leave it open , whereby it hapneth his Neighbours Beast to fall thereinto and perish , the owner of the Pit is to make it good , inasmuch as he was the occasioner of that loss to his Neighbour , which he might and ought to have prevented . Here the Rule is Order the doing of that , which may not be well left undone , in such sort that no Scandal ( so far as you can help it ) may be taken thereat .

To apply this . The thing under debate , viz. the Action propos'd to present enquiry is , The laying aside the Common Prayer , being enjoyn'd by Law , and using instead thereof some other Form of Church Service of our own devising . And the Enquiry concerning it is , Whether it may be done with a good Conscience in regard of the Scandal that is given , or at least may be taken thereat , Yea or No ?

Now forasmuch as in this Enquiry we take it for granted , That the thing to be done is not in its own nature simply evil , but rather in this state of affairs prudentially necessary ; and that they who make scruple at it upon the point of Scandal , have not the least intention of drawing other of the Laws into contempt , or their Brethren into sin by their Example . It is manifest that three of the now mention'd Cases , with the Rules to each of them appending , are not pertinent to the present Enquiry . But since the last of the four only proveth to be our Case , we have therefore no more to do for the setling of our Judgments , and quieting of our Consciences , and the regulating of our Practice in this Affair , than to consider well what the Rule in this Case given obligeth us unto ; which is not to leave the Action undone for the danger of Scandal , which ( besides the Inconveniencies formerly mention'd ) would but start new Questions , and those beget more to the multiplying unnecessary Scruples in infinitum : But to order the doing of it so , that ( if it were possible ) no Scandal at all might ensue thereupon , or at least wise not by our default , through our careless or undiscreet managery thereof . Even as the Jew that stood in need to sink a Pit for the service of his House or Ground , was not ( for fear his Neighbours Beast should fall into it , and be drown'd ) bound by the Law to forbear the making of it , but only to provide a sufficient cover for it , where he had made it . The thing then in this Case is not to be left undone , when it so much behoveth us to do it ; but the Action to be carried on ( for the manner of doing , and in all respects and circumstances thereunto belonging ) with so much chariness and tenderness , moderation and wisdom ( to our best understanding ) that the necessity of our so doing , with the true cause thereof , may appear to the World , to the satisfaction of those that are willing to take notice of it ; and that such persons as would be willing to make use of our Ensample to do the same thing , where there is not the same necessity , may do it upon their own score , and not be able to vouch our practice for their excuse ; which how it may be best done for particular directions , every charitable and conscientious man must ask his own discretion . Some general helps thereunto I shall lay down in answering the next Objection , where they would fall in again not improperly , and so stop two Gaps with one Bush.

The last Objection is that of Shism . Object . 3. Schism . The Objectors hold all such persons as have oppos'd either Liturgy or Church Government , as they were by Law establish'd within this Realm , for no better than Schismaticks ; and truly I shall not much gain-say it . But then they argue , That for them to do the same thing in the publick worship of God that Schismaticks do ( and for doing whereof especially it is that they avow them Schismaticks ) would ( as they conceive ) involve them in the Schism also , as partakers thereof in some degree with the other : And their Consciences also would , from Rom. 14.22 . condemn them either of hypocrisie , in allowing that in themselves , and in their own practice , which they condemn in others ; or of uncharitableness , in judging others as Schismaticks for doing but the same thing which they can allow themselves to practise . For all that such persons , as they call Schismaticks , do in this matter of the Church Service , is but to leave out the Churches Prayers , and to put in their own . Or say , this should not make them really guilty of the Schism they so much detest , yet would such their symbolizing with them seem at least a kind of unworthy compliance with them , more than could well become the simplicity of a Christian , much less of a Minister of the Gospel , 1 Thess. 5. whose duty it is to shun even the least appearance of evil . Besides , that by so doing they should but confirm such men in their Schismatical Principles and Practice .

This Objection hath 3 Branches . To the first whereof I oppose the old saying , Duo cum faciunt idem , non est idem ; which , although spoken quite to another purpose , yet is very capable of such a sense which will very well fit our present purpose also .

I Answer therefore in short . To do the same thing that Schismaticks do ( especially in time of Confusion , and till things can be reduc'd unto better Order , and when men are necessitated thereunto to prevent greater mischiefs ) doth not necessarily infer a partaking with them in Schism , no , nor so much as probably , unless it may appear upon probable presumption otherwise , that it is done out of the same Schismatical Spirit , and upon such Schismatical Principles as theirs are .

The other two Branches ( viz. That of seeming compliance with Schismaticks , and That of the ill use they make of it to confirm them in their Schism ) do upon the matter fall in upon the aforesaid point of Scandal , and are in effect but the same Objection , only put into a new dress , and so have receiv'd their Answer already . And the only remedy against both these Fears ( as well that of Scandal , as this of Schism ) is the same which was there prescrib'd , Even to give assurance to all men , by our carriage and behaviour therein , that we do not lay aside Common Prayer of our own accord , or out of any dislike thereof , neither in contempt of our rightful Governours , or of the Laws , nor out of any base compliance with the Times , or unworthy Secular own ends , nor out of any Schismatical principles , seditious designs , or innovating humour ; but meerly enforc'd thereunto by such a necessity , as we cannot otherwise avoid in order to the Glory of God , and the Publick Good , for the preservation of our Families , our Flocks , and our Functions : And that with the good leave and allowance ( as we have great reason to believe ) of such as have power to dispense with us and the Laws in that behalf .

This if we shall do bonâ fide , and with our utmost endeavours , in singleness of heart , and with godly discretion , perhaps it will not be enough to prevail with either the censure of inconsiderate and inconsiderable persons , or the ill use that may be made of our Example , through the ignorance or negligence of some ( scandalum pusillorum ) or through the perversness and malice of others ( scandalum pharisaeorum ) as the Schools term them : But assuredly it will be sufficient in the sight of God , and the witness of our own hearts , and to the Consciences of charitable and considering men , to acquit us clear of all guilt , either of Scandal or Schism in the least degree . Which we may probably do by observing these ensuing , or such other like general Directions ( The liberty of using such meet accommodations , as the circumstances in particular Cases shall require , evermore allowed and reserved ) . viz. 1. If we shall decline the company and society of known Schismaticks , not conversing frequently or familiarly with them , or more than the necessary affairs of life , and the rules of Neighbourhood and common civility will require ; especially not to give countenance unto their Church Assemblies , by our presence among them , if we can avoid it . 2. If we shall retain , as well in common discourse , as in our Sermons and holy Offices of the Church , the old Theological and Ecclesiastical terms and forms of Speech , which have been generally received and used in the Churches of Christ , which the people are well acquainted with , and are wholsome and significant , and not follow our new Masters in that uncouth affected garb of Speech , or Canting Language rather ( if I may so call it ) which they have of late taken up , as the signal distinction and characteristical note of that , which in that their new Language they call The Godly Party , or Communion of Saints . 3. If in officiating we repeat not only the Lord's Prayer , the Creed , the ten Commandements , and such other passages in the Common Prayer Book , as ( being the very words of Scripture ) no man can except against ; but so much of the old Liturgy besides , in the very words and syllables of the Book , as we think the Ministers of State in those parts wherein we live will suffer , and the Auditory , before whom we officiate , will bear ; sith the Officers in all parts of the Land are not alike strict , nor the people in all Parishes alike disaffected in this respect . 4. If , where we must of necessity vary from the words , we yet follow the Order of the Book in the main parts of the holy Offices , retaining the substance of the Prayers , and embellishing those of our own making , which we substitute into the place of those we leave out , with phrases and passages taken out of the Book in other places . 5. If , where we cannot safely mention the Particulars mentioned in the Book ( as namely in praying for the King , the Queen , the Royal Progeny , and the Bishops ) we shall yet use in our Prayers some such general terms , and other intimations devised for that purpose , as may sufficiently convey to the understanding of the people what our intentions are therein , and yet not be sufficient to fetch us within the compass of the Ordinance . 6. If we shall in our Sermons take occasion now and then , where it may be pertinent , either to discover the weakness of the Puritan Principles and Tenets to the people ; or to shew out of some passages and expressions in the Common Prayer , the consonancy of those Observations we have raised from the Text , with the Judgment of the Church of England : or to justifie such particular passages in the Letany , Collects , and other parts of our Liturgy as have been unjustly quarell'd at by Presbyterians , Independents , Anabaptists , or other ( by what Name or Title soever they are called ) Puritan Sectaries .

Thus have I freely acquainted you both with my practice and judgment in the Point propos'd in your Friend's Letter . How I shall be able to satisfie his or your judgment in what I have written , I know not ; however , I have satisfied both your desire and his in writing , and shall rest

Your Brother and Servant in the Lord , Rob. Sanderson .

PAX Ecclesiae .

BY THE RIGHT REVEREND FATHER in GOD ROBERT SANDERSON , LATE Lord Bishop of Lincoln .

LONDON , Printed for Richard Marriott 1678.

PAX ECCLESIAE .

ALL the Decrees of God are eternal , and his Counsels therein unsearchable . In Eternals there is neither prius , nor posterius ; and ergo considered in themselves , and as they are in God , all the Decrees of God concerning the whole course of man's salvation , are simul & semel ; and because eternal , ergo also coeternal . Yet considered either in regard of their Objects , or respectively to our apprehensions , there must some order be conceived among them , whereby one may be said to be before or after another ordine naturae , & ordine intelligendi . For as in order of nature the intention of the end is before the deliberation concerning the means , the causes before the effect , the subject before the properties and accidents , &c. so we are not able to conceive of the Decrees of God , unless we rank them in some such order , as seemeth most agreeable to the condition of their proper objects ; as ex . gr . those wherein the end , or cause , or subject is decreed , to be ordine intelligendi before these , wherein are decreed the means , effects , or accidents . But because the Counsels of God herein are incomprehensible and unsearchable to our weak and finite understandings , it hence cometh to pass , 1. That they who have the greatest serenity of natural understanding , and the largest measure of Divine Revelation withal , must yet confess the unfathomed depth of the judgments and ways of God , which are abyssus multa , rather to be admired than searched into ; so as they are not to hope or look after such a way of opening these Mysteries , as shall be quietativa intellectus , so totally and absolutely , but that some difficulties will still remain , to make us cry out with St. Paul , O altitudo ! Otherwise these great and hidden Mysteries of God should be no Mysteries . 2. That men , who cannot content themselves to be wise according to sobriety , whilst they have thought by searching into the Counsels of God , to bring the Mysteries of Faith within the comprehension of Reason , have become vain in their imaginations , and enwrapped themselves unawares in perplexed and inextricable difficulties : for the unwinding themselvs where-from , they have been afterwards sometimes driven to devise and maintain strange Opinions , of very perillous and noysome consequence , which hatch been the original of most Heresies and Schisms in the Church . 3. That men also of sober Understandings , & keeping within the due Bounds of their Gifts and Callings , yet by reason of the great difficulties of the things themselves , have much differed , and still will do in their Judgments and Opinions one from another , in the ordering of God's Decrees concerning man's Salvation , each man abounding in his own sense , and following that way which seemeth to him clogged with the least and fewest difficulties , according as he apprehendeth them ; although perhaps in rei veritate , or at the least in the apprehension of another man , those very difficulties may be more and greater . Hence the many differences among the Protestants , between Lutherans and Calvinists ; among the Romanists between the Iesuites and Dominicans and each of these again subdivided ; concerning Predestination and Reprobation ; the power of man's Free-will ; the necessity , efficacy , and extent of Divine Grace ; the concurrence of Grace with Free-will ; the universality and application of Christ's Death , and some other Points of like nature .

The Premisses considered , that amid , and notwithstanding all this variety of Opinions , there may yet be preserved in the Church the unity both of Faith and Charity , these few things seem to me to be of profitable and important consideration .

1. That particular Churchs would be as tender as may be in giving their definitions and derminations in such Points as these ; not astricting those that live therein determinately either to the affirmative or negative , especially where there may be admitted a latitude of dissenting without any prejudice done either to the Substance of the Catholick Faith , or to the Tranquillity of the Church , or to the Salvation of the Dissenter . In which respect the moderation of the Church of England is much to be commended , and to be preferred , not only before the Roman Church , which with unsufferable tyranny bindeth all her Children , upon pain of Damnation , to all her Determinarions , even in those Points , which are no way necessary to Salvation ; but also before sundry other Reformed Churches , who have proceeded further this way than our Church hath done .

2. When by reason of the important contentions and wranglings of Learned men in particular Churches , about Points yet undetermined therein , differences shall be so far prosecuted , as to come to open sideings , and part-takings , and factions ( as it happened in the Netherland Churches between the Remonstrantes , & Contra-Remonstrantes ) so as for the composing of the differences , and the maintenance of the publick Peace and Tranquillity of the Church , it shall be needful for those Churches Synodically to determine something in those Points ; that yet they would then also proceed no farther in their determinations , than the present necessity should enforce them ; not requiring men ( specially in points of lesser consequence ) to give , and by Oath , subscription , or other like means , to witness their express positive assent to such determinations ; but permitting them to enjoy their own private Opinions in their own private Bosoms , so long as they keep them to themselves , and do not by venting them unseasonably , disquiet the peace of the Church therewithal .

3. That Catechisms , for so much as they are intended for the instruction of Children and ignorant persons in the first Principles of Christian Religion , should not be farced with School-points and private Tenets ; but contain only clear and undoubted Truths , and such as are necessary unto Christian Edification either in Faith or Life : The rest either altogether omitted , or but occasionally and sparingly touched at , and not positively , and doctrinally , and conclusively delivered before the Church have agreed upon them .

4. That private men would endeavour for so much ingenuity , as 1. To other mens speeches and writings ( especially where they intend to discourse but exotericè and popularly , not accurately and dogmaticè ) to afford a favourable construction , without taking advantage at some excesses in modo loquendi , or exceptions at some improprieties and acyrologies , so long as they are Orthodox in the main Substance of their Discourse . 2. Not to obtrude any Tenet , as the received Doctrine of any particular Church , which either is not expresly contained in the publick Confession of that Church , or doth not apparently result thence by direct and immediate consequence ; though the wit of man make it seem at length , and by continuance of discourse to be probably deduced therefrom . 3. In their own Writings to observe formam sanorum verborum , and to abstain not only from suspected Opinions , but as much as may be also from phrases and speeches obnoxious to ill construction . For first it is not enough , much less a thing to be gloried in , for a man to be able by subtilty of wit to find loop-holes how to evade , and by colourable pretences to make that , which through heat of passion , or violence of opposition hath fallen from him unadvisedly , to seem howsoever defensible : but he should have a care to suffer nothing to pass from him , whereat an ingenuous and dispassionate Adversary , though dissenting from him in Opinion , should yet have cause to take distaste or exception . And besides , it were a thing of very dangerous consequence in the Church , if every man should be suffered freely to publish whatsoever might by some strain of Wit be made capable of a good construction , if of it self it sounded ill and suspiciously : For so Notions of Popish , or Puritanical , or other Heretical , Schismatical Opinions might unawares be conveyed into the minds , and impressions thereof insensibly wrought in the hearts of men , to the great damage of the Church , and prejudice to the Truth . 4. To acknowledge freely , and readily to revoke whatsoever either errour in re , or misprision in testimonio , or exorbitancy in modo loquendi , hath passed from their Pen , when it shall be fairly shewed them , and their Judgments convinced thereof , rather than to seek to relieve themselves by excuses , colours , or evasions . 5. That private men in particular Churches , who dissent in points yet undetermined by the Church , should not uncharitably entercharge each other with Heresie or Schism , or any such like imputation for so dissenting , so long as they both consent to the whole Doctrine and Discipline in the said Church maintained and established . As ex . gr . in the Points now so much debated among the Divines of the Church of England between the Calvinists and Arminians ( for I must take liberty for distinctions sake to express them by those names they usually bestow the one upon the other ) Why should either those men on the one side be branded with Popery , who misliking Calvin's Opinion , rather chuse to follow the Arminian ; or those on the other side with Puritanism , who finding less satisfaction in the way of Arminius , rather adhere to Calvin ? so long as both the one and the other do entirely , and freely , and ex animo subscribe to the Articles of the Common Prayer Book , and that of Consecration , and do not rent the Unity , or disturb the Peace of the Church by those differences .

II. Periculum Schismatis .

Forasmuch as here in England the differences , which before were but private concerning the Points of Arminianism , have been of late so far brought upon the publick Stage , by occasion of the passages betwixt Mr. Mountague and his Opposers , as that a dangerous Schism is like to ensue thereupon , unless by the goodness of God , and the Wisdome of the Church and State , it be speedily prevented : Those general Directions now already laid down for the preservation of the Churches Peace , will not reach home for the securing of our peace , and preventing farther evils , as the case now standeth with us ; but it is needful the Church should interpose herein , both by farther Explanation of her Doctrine in the points questioned , and by the Exercise of her Discipline upon such persons as will not rest in her determinations . And this necessity will the more appear , if we consider upon what advantages the Arminian party hath , and yet doth gain strength to it self , viz. 1. The weakness of sundry of those Exceptions , which were taken at Mr. Mountague's Answer to the Gagge , by those that first openly ingaged themselves for that business ; which hath not only brought prejudice to their persons , but also given disadvantages to the Cause , even in those Exceptions which were just and material . 2. The publishing of Mr. Mountague's Appeal with Allowance , which both hath given confidence to sundry , who before were Arminians , but in secret , now to walk unmasked , and to profess their Opinions publickly in all Companies , and that with some disdain of opposition ; and doth also incourage sundry others to shew an inclination to that side , which they see to be countenanced in such publick sort . 3. The plausibleness of Arminianism , and the congruity it hath in sundry Points with the Principles of corrupt Nature , and of carnal Reason . For it is a wonderful tickling to flesh and blood , to have the powers of Nature magnified , and to hear it self flattered , as if she carried the greatest stroke in the work of Salvation ; especially , when these soothings are conveyed under the pretence of vindicating the dispensations of God's Providence from the Imputation of Injustice . 4. The harshness of that Opinion which Calvin and Beza are said to have held , and many Learned men in our Church are said to have followed , concerning the Decrees of Reprobation and Election , without respect had to Adam in the one , or to Christ in the other ; whereas the inconveniencies , which either do ensue , or seem to ensue upon the Opinion , may be fairly waved another way , and yet without Arminianism . 5. The manifold cunning of the Arminians to advance their own party , as viz. 1. In pleading for a liberty for every man to abound in his own sense in things undetermined by the Church , that so they may spread their own Tenets the more freely ; whereas yet it is too apparent by their writings and speeches , that their intent and indeavour is to take the benefit of this liberty themselves , but not to allow it to those that dissent from them . 2. In bragging out some of their private Tenets , as if they were the received established Doctrine of the Church of England , by forcing the words of the Articles or Common Prayer Book to a sense , which appeareth not to have been intended therein , as Mr. Mountague hath done in the Point of falling from grace . Whereas the contrary Tenet , viz. of the final perseverance of the righteous in grace and faith , may be by as strong evidence every way , and by as natural deducement collected out of the said Books , as shall be easily proved , if it be required . 3. In seeking to derive envy upon the opposite Opinions , by delivering them in terms odious , and of ill and suspicious sound ; as viz. irresistibility of grace , irrespective decree , &c. whereas the soberer Divines of the opposite party ordinarily do not use those terms , nor yet well approve of them , unless understood cum grano salis . But themselves rather are so exorbitant in their phrases and terms , as it were well if a good quantity of Salt could so correct some of them , as to render them , if not wholesome , at least savoury . 4. Which is the most unjust and uncharitable course of all the rest , and whereby yet I verily think they have prevailed more than by all the rest , in seeking to draw the persons of those that dissent from them into dislike with the Sate , as if they were Puritans , or Disciplinarians , or at least that way affected . Whereas 1. The Questions in debate are such , as no way touch upon Puritanism , either off or on . 2. Many of the Dissenters have as freely and clearly declared their Judgments , by preaching and writing against all Puritanism , and Puritanical Principles , both before and since they were interessed in these Controversies , as the stoutest Arminian in England hath done . I am not able to pronounce absolutely neither of other men ; but so far as hath occurred to my observation , I dare say it , I find more written against the Puritans , and their Opinions , and with more real satisfaction , and upon no less solid grounds , by those that have , and do dissent from the Arminian Tenets , than by those that have or do maintain them . Could that blessed Arch-bishop Whitgift , or the modest and learned Hooker have ever thought , so much as by dream , that men concurring , with them in Opinion , should for some of these very Opinions be called Puritans ?

III. Series Decretorum Dei .

Sithence most of the differences now in question do arise from the different conceits which men have concerning the Decrees of God about man's Salvation , and the execution of those Decrees ; it could not but be a work of singular use for the composing of present , and the preventing of farther differences , if some learned and moderate men ( all prejudice and partiality laid aside ) would travel with faithfulness and sobriety in this Argument , viz. to order those Decrees consonantly to the tenor of Scripture , and the Doctrine of the ancient Church , as to avoid those inconveniencies into which the extreme Opinions on both hands run . For , considering often with my self , that the abettors of either extreme are confirmed in their Opinions , not so much from the assurance of their own grounds , as from the inconveniencies that attend the opposite extreme : I have ever thought that a middle way between both might be fairer and safer to pitch upon , than either extreme . What therefore upon some agitation of these Points , both in Argument with others upon occasion , and in my private and serious thoughts , I have conceived concerning the ordering of God's Decrees , desiring ever to keep my self within the bands of Christian sobriety and modesty , I have at the request of some Friends here distinctly laid down , not intending hereby to prescribe unto other men , nor yet to tie my self to mine own present Judgment , if I shall see cause to alter it ; but only to present to the abler Judgments of some learned Friends that way , which hath hitherto given me better satisfaction than any other , and which I have not yet observed to be subject to so great difficulties and inconveniencies , neither in the substance of the matter , nor in the manner of explication , as the ways , which either the rigid Calvinists , or the Arminians have taken . Quaere then , whether or no the Eternal Decrees of God concerning man's Salvation may not be conveniently conceived in this order , viz. That he decreed 1. To make himself glorious by communicating his goodness in producing powerfully , and ex nihilo , a world of Creatures , and among the chiefest of them Man , endued with a reasonable soul , and organical body , as a vessel and subject capable of grace and glory . 2. To enter into a Covenant with this reasonable Creature ( commonly called the first Covenant of Works ) to bestow upon him life and glory , if he should continue in his obedience ; but if otherwise , then not only to be deprived of the blessedness covenanted , but also and instead thereof to be punished with actual misery and eternal death . 3. After this Covenant made , to leave man in manu consilij sui , by the free choice of his own will , to lay hold either on life by obedience , or by transgression on death . 4. To permit man thus left to himself to fall into sin , and so to cast himself out of that Covenant into a state of misery , and corruption , and damnation ; with a purpose in that permission to serve himself of mans fall , as a fit occasion whereby to magnifie himself , and his own glory yet farther , in the manifestation of his infinite both justice and mercy . 5. That the whole Species of so noble a Creature might not perish everlastingly , and without all remedy , to provide for mankind ( pro genere humano ) a most wise , sufficient , and convenient means of reparation , and redemption , and salvation , by the satisfactory and meritorious death and obedience of the incarnate Son of God , Jesus Christ , God blessed for ever . 6. In this Jesus , as the Mediator , to enter into a second Covenant with Mankind ( commonly called the New Covenant , or the Covenant of Grace ) that whosoever should lay hold on him by a true and steadfast Faith , should attain remission of sins , and eternal life ; but he that should not believe , should perish everlastingly in his sins . 7. Lest this Covenant should yet be ineffectual , and Christ die in vain , because left to themselves , especially in this wretched state of corruption , none of the Sons of Adam could de facto have repented and believed in Christ , for the glory of his grace , to elect and cull a certain number of particular persons out of the corrupted lump of mankind , to be advanced into this Covenant , and thereby entitled unto Salvation ; and that without any cause or motive at all in themselves , but meerly ex beneplacito voluntatis , of his own free grace and good pleasure in Jesus Christ , pretermitting and passing by the rest to perish justly in their sins . 8. To confer in due season upon the persons so elected , all fit and effectual means and graces needful for them unto Salvation , proportionably to their personal capacities and conditions ; as namely , 1. Upon Infants that die before the use of Reason , the Sacrament of Christian Baptism , administred and received in the Name and Faith of the Chuch , with Sacramental grace to such persons , as for the want of the use of Reason never come to be capable of the habitual or actual graces of Faith , Repentance , &c. we are to judge to be sufficient for their Salvation . 2. Upon men that come to the use of Reason sooner or later , such a measure of Faith in the Son of God , of repentance from dead works , of new and holy obedience to God's Commandments ( together with final perseverance in all these ) as in his excellent wisdom he seeth meet , wrought and preserved in them outwardly by the Word and Sacraments , and inwardly by the operation of his holy Spirit shed in their hearts , whereby sweetly and without constraint , but yet effectually , their understandings , wills and affections are subdued to the acknowledgment and obedience of the Gospel ; and both these are done ordinarily , and by ordinary means . 3. Into some men it may be , and extraordinarily ( especially in the want of ordinary means ) God may infuse Faith , and other Graces accompanying Salvation , as also ( modo nobis incognito ) make supply unto Infants unbaptized some other way , by the immediate work of his Holy and Almighty Spirit , without the use of the outward means of the Word and Sacraments . Of which extraordinary work we cannot pronounce too sparingly ; the special use whereto it serveth us , being the suspending of our Censures , not rashly to pass the Sentence of Damnation upon those Infants , or Men , that want the ordinary outward means , since we are not able to say , How God in his infinite power can , and how in his rich mercy he hath , doth , or will deal with them . 9. Thus much concerning the salvation of those whom God hath of his free grace elected thereunto . But with the Reprobates , whom he hath in his justice appointed to destruction , he dealeth in another fashion ; as concerning whom he hath decreed either 1. To afford them neither the extraordinary , nor so much as but the outward and ordinary means of Faith : Or else 2. In the presence of the outward means of the Word and Sacraments to withhold the inward concurrence of his enlightning and renewing Spirit to work with those means , for want whereof they become ineffectual to them for their good , working upon them either malignantly , so as their hearts are the more hardened thereby in sin and unbelief , or infirmly , so as not to work in them a perfect Conversion , but to produce instead of the gracious habits of Sanctification , as Faith , Repentance , Charity , Humility , &c. some weak and infirm shadows of those Graces , which for their formal semblance sake do sometimes bear the name of those Graces they resemble , but were never in the mean time the very true Graces themselves , and in the end are discovered to have been false , by the want of perseverance .

IV. Vtilitas hujus Seriei .

This way of ordering the Decrees of God , besides that it seemeth to be according to the mind of the Scriptures , and to hold correspondency more than any other , as well with the writings of the ancient Doctors of the Church , especially of St. Augustine and those that followed him , as with the present Doctrine contained in the Articles and Liturgy of the Church of England : It hath also three notable commodities , viz. 1. Hereby are fairly avoided the most and greatest of those inconveniences into which both extremes run , or at the least which either extreme presseth sore upon the opposite extreme . The Arminian accusing the rigid Calvinist as a betrayer of the justice of God , for placing the Decree of Reprobation before that of Adam's fall ; and being again accused by him as an Enemy to the grace of God , for making the efficacy thereof to depend upon man's free will . Whereas both the glory of the justice of God , and the efficacy of the grace of God , are preserved entire by following this middle way . For , 1. There can lie no imputation upon the justice of God , though he have reprobated some , and elected others , who were both equal in the sinful mass of corrupt nature ; rather his mercy is to be magnified , in that he hath not reprobated all : Which if he had done , his justice must yet have stood clear , though examined but even at the Bar of Humane Reason , for so much as all had deserved to be Reprobates , and that most justly for their sin in Adam . They that make the Decree of Reprobation to precede all respect to the fall , are put to many difficulties how to express themselves so as to avoid cavil ; and much ado they have to assert the Decrees of God from being howsoever unjust , being enforced to succour the justice of God , by flying to that absolute right and power he hath in and over the Creature : whereas this way cutteth off an hundred of those Cavils the Arminians commonly use , and justifieth the proceedings of our most righteous God in all respects so clearly , that his justice , both in the Decrees themselves , and in the execution thereof , is not only apparent , but also illustrious and glorious . 2. No impeachment is done to grace by magnifying nature , or to the efficacy of grace , by enlarging the powers of Free-will . For whereas in very truth the Arminians cannot , with all their subtil distinctions , and nice modifications escape it ; but , when they have done and said what they can , they must stand guilty of symbolizing with the Pelagians both in their Principles and Conclusions , in giving man's will ( and not God's grace ) the chiefest stroke , and the deciding , and last determinating , and casting power in the work of conversion : by this way the will of man is so freed from all coactive necessity in the coversion of a sinner , as that yet the effect it self dependeth not upon the determination of the will , as the immediate and prime cause , but upon the efficacy of grace powerfully enclining the will thereunto . 2. Sundry passages in the Scriptures , and in the writings of the Fathers , which have in them some appearance of contradiction , may by following this way be easily reconciled , and the sense of those passages oftentimes preserved even to the letter , which by those that take the extreme ways , cannot be done so handsomly , nor without imposing upon the words a more remote and improper , if not sometimes a strained and enforced sense ; as viz. 1. Those places that speak of election , as in , and by , and through Christ , making him the foundation of that also , as of every other grace , with those that speak of it , as issuing from the meer free pleasure and absolute will of God . 2. Those places that extend the fruit of Christ's death , and the benefit of the new Covenant to the whole world of mankind , with those that restrain them to the Elect only . 3. Those places that ascribe the whole course of man's salvation , from his first calling unto grace , untill his final consummation in glory , to the sole effectual working of the Holy Ghost , with those that attribute something or other therein , more or less , to the power and exercise of man's Free-will . 4. Those places that speak of the acts of justification and sanctification , or of the habits of faith , and love , and other inherent graces , as peculiar to the Elect only , with those that speak of them as common to the Elect with Cast-aways . 5. Those places that speak of the said gracious habits as permanent , as neither subject to a total intercision , nor possible to be finally lost , with those that speak of them as casual , and such as may be lost , either finally or totally , or both . 6. Those places that speak of obduration , occecation , &c. so as if the blindness that is in the minds , and hardness that is in the hearts of wicked men were from God , with those that impute such blindness and hardness in men unto the wilfulness of their own corrupt hearts . 3. Hence may be received good light for the cutting off of some , the moderating of other some , and the resolving of the rest of those questions which are now most in agitation , not only in the Church of England , but in many foreign Churches also , both Popish and Reformed , as viz. amongst others , these ; 1. Whether Christ was ordained a Mediator in the intention of God for mankind indefinitely , or universally for all mankind , or only for the Elect ? 2. Whether all mankind have title to the second Covenant , and to the Promises and Conditions therein proposed , or the Elect only ? 3. Whether the wicked , who are both disobedient and unbelievers , come under the sentence of Condemnation formally , for their disobedience unto God in the breach of the first Covenant , or for their unbelief , in not resting upon Christ and the Promises of the new Covenant ? 4. In what comprehension man is to be considered as the Object of Predestination ? 5. Whether or no God did elect men unto Salvation in a certain and determinate number . 6. Whether or no in electing men unto salvation God had respect unto Christ ? 7. Whether in electing some , and rejecting others , God was moved to decree as he did , from the faith or infidelity of the persons , or from any other thing whatsoever foreseen in them ? 8. Whether the decrees of Election Reprobation be absolute and peremptory , and inalterable , by Gods determination of them to a certain effect ; or so conditional and indeterminate , as that the performance , or non-performance of something required on our part , may either establish or annull them ? Quod est quaerere , Whether an elect person , by disobedience and unbelief , can cut off himself from the Covenant of Grace , as to be damned ; or a Reprobate by faith and repentance , so lay hold on the Covenant , as to be saved ? 9. Whether a man by the power of his Free-will can lay hold on Christ by faith , and convert himself from sin by Repentance and new Obedience , without the grace of special illumination from the holy Spirit of God ? 10. Whether the right use of naturals be any cause to induce God to confer upon any man sufficient Grace for his Conversion ? 11. Whether the same grace of spiritual illumination , which is sufficient and effectual for the conversion of one man , can in the same measure be effectual to another for his conversion ? 12. Whether the efficacy of the grace of conversion depend upon the determination of man's Free-will , so as by resisting to make it ineffectual ? 13. Whether justification and sanctification be proper to the Elect only ? 14. What measure of assurance we have concerning the justification of Infants born of Christian Parents , and rightly baptized , before they come to the use of Reason to commit actual sin ? 15. What measure of assurance we have concerning the salvation of such Infants , so baptized , if they die before they come to the use of Reason ? 16. Whether a person once truly justified by his own actual faith , and sanctified with the Spirit of holiness , can fall wholly from the state of grace , into the state of sin , in a total loss of faith , and other habitual graces ? 17. Whether a person so justified and sanctified , can at the last fall away finally , and be damned ?

Concerning all which , and sundry other Questions of like nature and use , albeit it would require a large Treatise to give them but a right stating , much more a just discussion , yet the due consideration of the nine Points premised in the former Section , concerning the order of God's Decrees , may give us some light into them all ; if not so far ( especially in some of them ) as to settle our judgments in a certain and infallible resolution , yet so far at least , as to keep our understandings within some competent bounds of sobriety and truth , that we neither lose our selves in curious Enquiries to little purpose , nor suffer our judgments to be envenomed with the Poison either of rank Pelagian heresie , or Semi-Pelagian popery , or quarter - Pelagian and Arminian novelty .

Bishop Sanderson's JUDGMENT IN ONE VIEW FOR THE SETTLEMENT OF THE CHURCH .

LONDON , Printed for Richard Marriott . 1678.

Bishop Sanderson's JUDGMENT IN ONE VIEW .

Quest. HOW far we may indulge good and godly men of tender Consciences dissenting from us in liberty of Conscience .

Answ. First , besides that all parties pretend to godliness , Papists , Anabaptists , and what not ? ( even the late sprung up generation of Levellers , whose principles are so destructive of all that order and justice by which publick societies are supported , do yet style themselves , as by a kind of peculiarity , The Godly : ) And that secondly , it is the easiest thing in the world , and nothing more common , than for men to pretend conscience when they are not minded to obey . I do not believe thirdly ( though I am well perswaded of the godliness of many of them otherwise ) that the refusal of indifferent Ceremonies enjoyned by lawful authority , is any part of their godliness ; or any good fruit , evidence , or sign thereof . But certain it is fourthly , that the godliest men are men , and know but in part ; and by the power of godliness in their hearts , are no more secured from the possibility of falling into errour through ignorance , than from the possibility of falling into sin through infirmity . And as for tenderness of Conscience fifthly , a most gracious blessed fruit of the holy Spirit of God , where it is really , and not in pretence only , nor mistaken , ( for sure it is no very tender Conscience , though sometimes called so , that straineth at a Gnat , and swalloweth a Camel : ) it is with it , as with other tender things , very subject to receive harm , and soon put out of order . Through the cunning of Satan , it dangerously exposeth men to temptations on the right hand ; and through its own aptitude to entertain and to cherish unnecessary scruples , it strongly disposeth them to listen thereunto so long , till at the last they are overcome thereof . Needful it is therefore , that in the publick teaching the errours should be sometimes refuted , and the temptations discovered : And this ever to be done seasonably , soberly , discreetly , and convincingly ; and when we are to deal with men whose Consciences are ( so far as we can discern ) truly tender , with the spirit of meekness and compassion . For tender things must be tenderly dealt withal , or they are lost . I know it is not always so done ; nor can we expect it should . All preachers are neither so charitable , nor so prudent , nor so conscientious as they should be : And they that are such in a good measure are men still ; and may be transported now and then through passion and infirmity , beyond the just bounds of moderation .

Quest. Whether good men should be suspended from the exercise of their ministry , and deprived of their livelyhood for Ceremonies , which are on all hands acknowledged indifferent : and indeed in comparison to the work of the ministry are but trifles , however some men dote on them ?

Answ. Let Ceremonies ( secondly ) be as very trifles , as any man can imagine them to be ; yet obedience sure is no trifle . They mis-state the Question , when they talk of pressing Ceremonies . It is obedience ( formally ) that is required : Ceremonies not otherwise pressed , than as the matter wherein that obedience is to be exercised . If a master appoint his servant to do some small matter that he thinketh fit to have done , though in it self of no great moment ; yet he will expect to be obeyed : and it is great reason he should . If in such case the servant should refuse to do the thing appointed , because he hath no mind thereunto ; and should receive a check or correction for such refusal : could he either sufficiently excuse his own fault , or reasonably complain of his master for dealing hardly with him , by saying the thing was but a trifle ? Is it not evident , that the thing which made the master angry , and the servant an offender in that case , was not ( precisely and formally ) the leaving of the thing undone , ( which , had it not been commanded , might have been left undone without any fault or blame at all ; ) but the refusing to do it , when he that had a right to his service commanded him ? Wherefore thirdly , that which is said of some mens doting so extremely on Ceremonies , might have been well enough spared . I know no true Son of the Church of England , that doteth upon any Ceremony , whatsoever opinion he may have of the decency or expediency of some of them . If any do , let him answer for himself . Among wise men , he will hardly pass for a wise man , that doteth upon any . Nor will he , I doubt , prove a much wiser man , that runs into the contrary extreme , and abhorreth all . It is true fourthly , that there have been long and unkind quarrels about these things ; More is the pity ! but where is the fault ? To whom is the beginning , and to whom the continuance of a quarrel rather imputable ? to him that demandeth his right ? or to him that withholdeth it from him ? For this is the plain Case in short ; The Bishops ( under the King ) require obedience to the Laws Ecclesiastical ; these men refuse to give it . So began the quarrel at first , and upon the same terms it continued . If the Obedience challenged were indeed due to these Laws , then did our Brethren both begin the quarrel , and hold it on : if it were not , then must the whole blame lie upon them that claimed it unjustly , and not upon them . So that in the winding up of the business , the whole Controversie will devolve upon this point , Whether to the Laws Ecclesiastical obedience be due or not ? For the right determining whereof ( for so much as it is confest on all hands , that Obedience is due to lawful autority commanding lawful things ) two other points are to be resolved ; the one cocerning the authority by which the Constitutions were made ; the other concerning the lawfulness of the things therein required : The Presbyterians of the Kirk flatly and directly deny both : Ours , less forward to declare their opinion in the former point , have chosen rather to stand upon the latter only . And so the point in issue is briefly this , Whether the things commanded ( and particularly the Ceremonies ) be lawful , yea or no.

When for decency , order , or uniformities sake any Constitutions are made concerning Ceremonies , there is the same necessity of obeying such Constitutions , as there is of obeying other laws made for the good of the Commonwealth , concerning any other indifferent things . That such necessity , either in the one or the other , ariseth not properly from the authority of the immediate lawgiver ; but from the Ordinance of God , who hath commanded us to obey the Ordinance of men for his sake . That such necessity of obedience , notwithstanding the things remain in the same indifferency as before ; every way , in respect of their nature and quoad rem ( it being not in the power of accidental relations to change the natures of things ) and even in respect of their use , and quoad nos , thus far , that there is a liberty left for men , upon extraordinary and other just occasions , sometimes to do otherwise than the Constitution requireth , extra casum scandali & contemptûs : A liberty which we dare not either take our selves , or allow to others , in things properly and absolutely necessary : Upon which very account ( I mean the consideration of the indifferency of the things in themselves ) and upon which account alone it is , that many of the Episcopal ( that is to say , the true English Protestant ) Divines , who sadly resent the voting down of the Liturgy , Festivals , and Ceremonies of the Church by so many former Laws established , heartily desired heretofore the continuance , and as heartily still wish the restitution , and are ( by God's help ) ready with their Tongues , Pens , and Sufferings to maintain and justifie the lawful use of the same ; do yet so far yield to the sway of the times , and are perswaded they may with a good Conscience so do , as to forbear the use thereof in the publick worship , till it shall seem good to those that are in place of Authority , either to restore them to their former state ( as it is well hoped , when they shall have duly considered the evil consequents of that Vote , they will ) or at leastwise , and in the mean time to leave them arbitrary , for men , according to their several different judgments , to use or not to use , which seemeth but reasonable , the like favour and liberty in other kinds having been long allowed to almost all other sorts of men , though of never so distant perswasions one from another . Lastly , That all Laws made concerning Ceremonies or other indifferent things , whether Civil or Ecclesiastical , are mutable : and as they were at first made by humane authority , so may they from time to time be by humane authority abrogated and repealed . And then and thenceforth they lose their obligation , whereby the necessity of yielding obedience thereunto wholly ceaseth and determineth ; and the things thereby commanded or prohibited return to their primitive and natural indifferency , even in their use also , and in respect of us .

But in the Case of our Church now it is far otherwise : Cap , Surplice , Cross , Ring , and other Ceremonies , which are the matter of our differences , though they be things indifferent for their nature , and in themselves ; yet are not so for their use , and unto us . If the Church had been silent , if Authority had prescribed nothing herein , these Ceremonies had then remained for their use , as they are for their nature , indifferent , Lawful , and such as might be used without sin ; and yet Arbitrary , and such as might be also forborn without sin . But men must grant ( though they be unwilling , if yet they will be reasonable ) that every particular Church hath power for decency and orders sake , to ordain and constitute Ceremonies : which being once ordained , and by publick Authority enjoyned , cease to be indifferent for their use , though they remain still so for their nature ; and of indifferent become so necessary , that neither may a man without sin refuse them , where Authority requireth , nor use them , where Authority restraineth the use .

Neither is this accession of necessity any impeachment to Christian Liberty , or insnaring of mens Consciences , as some have objected : For then do we ensnare mens Consciences by humane constitutions , where we thrust them upon men as if they were Divine , and bind mens Consciences to them immediately , as if they were immediate parts of God's worship , or of absolute necessity unto Salvation . This Tyranny and Vsurpation over mens Consciences the Pharisees of old did , and the Church of Rome at this day doth exercise , and we justly hate in her , equalling , if not preferring her Constitutions to the Laws of God . But our Church ( God be thanked ) is far from any such impious presumption ; and hath sufficiently declared her self by sosolemn protestation , enough to satisfie any ingenuous impartial judgment , that by requiring obedience to these ceremonial constitutions , she hath no other purpose , than to reduce all her children to an orderly conformity in the outward worship of God ; so far is she from seeking to draw any opinion , either of divine necessity upon the constitution , or of effectual holiness upon the ceremony . And as for the prejudice which seemeth to be hereby given to Christian liberty , it is so slender a conceit , that it seemeth to bewray in the objectors a desire , not so much of satisfaction , as cavil . For first , the liberty of a Christian to all indifferent things is in the mind and conscience , and is then infringed , when the conscience is bound and strained , by imposing upon it an opinion of doctrinal necessity . But it is no wrong to the Liberty of a Christian man's conscience , to bind him to outward observation for orders sake , and to impose upon him a necessity of Obedience . Which one distinction of Doctrinal and Obediential necessity well weighed , and rightly applied , is of it self sufficient to clear all doubts in this point . For , to make all restraint of the outward man in matters indifferent an impeachment of Christian liberty , what were it else , but even to bring flat Anabaptism and Anarchy into the Church ? and to overthrow all bond to subjection and obedience to lawful authority ? I beseech you consider , wherein can the immediate power and authority of Fathers , Masters , and other Rulers over their inferiours consist , or the due obedience of inferiours be shewn towards them , if not in these indifferent and arbitrary things ? For , things absolutely necessary , as commanded by God , we are bound to do , whether human Authority require them or no : and things absolutely unlawful , as prohibited by God , we are bound not to do , whether humane Authority forbid them or no. There are none other things left then , wherein to express properly the Obedience due to superiour Authority , than these indifferent things . And if a Father or Master have power to prescribe to his child or servant in indifferent things , and such restraint be no way prejudicial to Christian liberty in them , why should any man , either deny the like power to Church Governours , to make Ecclesiastical constitutions concerning indifferent things ? or interpret that power to the prejudice of Christian liberty ? And again , secondly , Men must understand , that it is an errour to think Ceremonies and Constitutions to be things meerly indifferent ; I mean in the general . For howsoever every particular Ceremony be indifferent , and every particular constitution arbitrary and alterable ; yet that there should be some Ceremonies , it is necessary necessitate absoluta , inasmuch as no outward work can be performed without ceremonial circumstances , some or other : and that there should be some constitutions concerning them , it is also necessary ( though not simply and absolutely , as the former , yet ex hypothesi , and ) necessitate convenientiae : Otherwise , since some Ceremonies must needs be used , every Parish , may every man would have his own fashion by himself , as his humour led him , whereof what other could be the issue , but infinite distraction and unorderly confusion in the Church ? And again , thirdly , to return their weapon upon themselves , if every restraint in indifferent things be injurious to Christian liberty , then themselves are injurious , no less by their negative restraint from some Ceremonies , Wear not , Cross not , Kneel not , &c. than they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing , and crossing , and kneeling , &c. Let indifferent men judge , nay let themselves that are parties judge , whether is more injurious to Christian Liberty , publick Authority by mature advice commanding what might be forborn , or private spirits , through humorous dislikes , forbidding what may be used ; the whole Church imposing the use , or a few Brethren requiring the forbearance of such things as are otherwise and in themselves equally indifferent for use , for forbearance .

But they say , our Church makes greater matters of ceremonies than thus , and preferreth them even before the most necessary duties of preaching and administring the Sacraments ; inasmuch as they are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges . First , for actual Deprivation , I take it , unconforming Ministers have no great cause to complain . Our Church , it is well known , hath not always used that rigour she might have done . Where she hath been forced to proceed as far as Deprivation , she hath ordinarily by her fair , and slow , and compassionate proceeding therein , sufficiently manifessed her unwillingness thereto : and declare her self a Mother everyway indulgent enough to such ill-nurtured Children as will not be ruled by her . Secondly , those that are suspended or deprived , suffer it but justly for their obstinacy and contempt : For , howsoever they would bear the world in hand , that they are the only persecuted ones , and that they suffer for their consciences ; yet in truth they do but abuse the credulity of the simple therein ; and herein ( as in many other things ) jump with the Papists , whom they would seem above all others most abhorrent from . For as Seminary Priests and Iesuits give it out that they suffer for Religion , when the very truth is , they are justlty executed for their prodigious Treasons , and felonious or treacherous practices against lawful Princes and Estates : So the Brethren pretend they are persecuted for their consciences , when they are indeed but justly censured for thier obstinate and pertinacious contempt of lawful authority . For it is not the refusal of these Ceremonies they are deprived for , otherwise than as the matter wherein they shew their contempt : It is the contempt it self , which formerly and properly subjecteth them to just Ecclesiastical censure of Suspension or Deprivation . And contempt of authority , though in the smallest matter , deserveth no small punishment ; all authority having been ever solicitous ( as it hath good reason ) above all things to vindicate and preserve it self from contempt , by inflicting sharp punishments upon contemptuous persons in the smallest matters , above all other sorts of offenders in any degree whatsoever . Thus have we shewed and cleared the first and main difference betwixt the case of my Text , and the case of our Church , in regard of the matter ; the things whereabout they differed , being every way indifferent , ours not so .

The determination of Superiours may and ought to restrain us in the outward exercise of our Christian liberty . We must submit our selves to every Ordinance of man , saith St. Peter , 1 Pet. 2. 13. and it is necessary we should do so ; for so is the will of God , ver. 15. Neither is it against Christian liberty if we do so ; for we are still as free as before : rather if we do not so , we abuse our liberty for a cloak of maliciousness , as it followeth there , ver. 16. And St. Paul telleth us we must needs be subject , not only for fear , because the Magistrate carrieth not the Sword in vain ; but also for conscience sake , because the powers that are , are ordained of God . This duty , so fully pressed and so uniformly by these two grand Apostles , is most apparent in private societies . In a family , the Master , or pater familias , who is a kind of petty Monarch there , hath authority to prescribe to his children and servants in the use of those indifferent things whereto yet they , as Christians , have as much liberty as he . The servant , though he be the Lord's free-man , yet is limited in his diet , lodging , livery , and many other things by his Master ; and he is to submit himself to his Master's appointment in these things , though perhaps in his private affection he had rather his Master had appointed otherwise : and perhaps withal in his private judgment , doth verily think it fitter his Master should appoint otherwise . If any man , under colour of Christian liberty , shall teach otherwise , and exempt servants from the obedience of their Masters in such things ; St. Paul in a holy indignation inveigheth against such a man , not without some bitterness , in the last Chapter of his Epistle , as one that is proud , and knoweth nothing , as he should do , but doteth about questions and strife of words , &c. ver. 3 , 5.

Now look what power the Master hath over his Servants for the ordering of his family , no doubt the same at the least , if not much more , hath the supreme Magistrate over his Subjects , for the peace of the Commonwealth , the Magistrate being pater patriae , as the Master is pater familias . Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian ; or under that colour shall exempt inferiours from their obedience to such determinations ; he must blame St. Paul , nay , he must blame the holy Ghost , and not us , if he hear from us that he is proud , and knoweth nothing , and doteth about unprofitable Questions . Surely , but that experience sheweth us it hath been so , and the Scriptures have foretold us that it should be so , that there should be differences , and sidings , and part-takings in the Church : A man would wonder how it should ever sink into the hearts and heads of sober understanding men , to deny either the power in Superiours to ordain , or the necessity in Inferiours to obey Laws and Constitutions , so restraining us in the use of the Ceratures .

Neither let any man cherish his ignorance herein , by conceiting , as if there were some difference to be made between Civil and Ecclesiastical Things , and Laws and Persons in this behalf . The truth is , our liberty is equal in both ; the power of Superiours for restraint equal in both , and the necessity of obedience in Inferiours equal to both . No man hath yet been able to shew , nor I think ever shall be , a real and substantial difference indeed between them to make an inequality : But that still , as Civil Magistrates have sometimes , for just politick respects , prohibited some Trades , and Manufactures , and Commodities , and enjoyned other some , and done well in both ; so Church Governours may upon good considerations ( say it be but for order and uniformities sake ) prescribe the times , places , vestments , gestures , and other ceremonial circumstances to be used in Ecclesiastical Offices and Assemblies : As the Apostles in the first Council holden at Ierusalem , in Acts 15. laid upon the Churches of the Gentiles for a time a restraint from the eating of blood , and things sacrificed to Idols , and strangled .

Thus we see our Christian liberty unto the Creatures may without prejudice admit of some restraints in the outward exercise of it , and namely from the three respects , of Christian Sobriety , of Christian Charity , and of Christian Duty and Obedience . But now in the comparing of these together , when there seemeth to be a repugnancy between one and another of them , there may be some difficulty : and the greatest difficulty , and which hath bred most trouble , is in comparing the cases of scandal and disobedience together , when there seemeth to be a repugnancy between Charity and Duty . As for example ; Suppose in a thing which simply and in it self we may lawfully , according to the Liberty we have in Christ , either use or forbear ; Charity seemeth to lay restraint upon us one way , our weak brother expecting we should forbear , and Duty a quite contrary way , Authority requiring the use : in such a case what are we to do ? It is against charity to offend a brother ; and it is against Duty to disobey a superiour . And yet something must be done ; either we must use , or not use ; forbear , or not forbear . For the untying of this knot ( which , if we will but lay things rightly together , hath not in it so much hardness as it seemeth to have ) let this be our seventh Position . In the use of the Creatures , and all indifferent things , we ought to bear a greater regard to our publick Governours , than to our private Brethren ; and be more careful to obey them , than to satisfie these , if the same course will not in some mediocrity satisfie both . Alas , that our Brethren , who are contrary minded , would but with the spirit of sobriety admit common Reason to be umpire in this case : Alas , that they would but consider what a world of contradictions would follow upon the contrary opinion , and what a world of confusions upon the contrary practice . Say what can be said in the behalf of a brother , all the same , and more may be said for a Governour : For a Governour is a Brother too , and something more ; and Duty is Charity too , and something more . If then I may not offend my Brother , then certainly not my Governour ; because he is my brother too , being a man , And a christian , as well as the other is . And the same charity that bindeth me to satisfie another Brother , equally bindeth me to satisfie this . So that , if we go no farther , but even to the common bond of charity , and relation of brotherhood , that maketh them equal at the least ; and therefore no reason , why I should satisfie one that is but a private brother , rather than the publick magistrate , who ( that publick respect set aside ) is my brother also . When the Scales hang thus even , shall not the accession of magistracy to common brotherhood in him , and of Duty to common charity in me , be enough to cast it clear for the magistrate ? Shall a servant in a Family , rather than offend his fellow-servant , disobey his Master ? And is not a double scandal against charity and duty both ( for duty implieth charity ) greater than a single scandal against charity alone ? If private men will be offended at our obedience to publick Governours , we can but be sorry for it : We may not redeem their offence by our disobedience . He that taketh offence where none is given , sustaineth a double person , and must answer for it , both as the giver and the taker . If offence be taken at us , there is no wo to us for it , if it do not come by us ; Wo to the man by whom the offence cometh : And it doth not come by us , if we do but what is our duty to do . The Rule is certain and equitable ; The respect of private scandal ceaseth , where lawful authority determineth our liberty ; and that restraint which proceedeth from special duty , is of superiour reason to that which proceedeth but from common charity .

Quest. Whether the King and Parliament ought to impose any more upon us in matters of Religion , than is imposed in the Scripture ? or whether every one ought not to be left to serve God according to his best apprehensions out of the Scripture ?

Answ. The Opinion is , that to do any thing at all without direction from the Scripture is unlawful and sinful . Which if they would understand only of the substantials of Gods worship , and of the exercises of Spiritual and supernatural graces , the assertion were true and sound ; but as they extend it to all the actions of common life whatsoever , whether natural or civil , even so far as to the taking up of a straw , so it is altogether false and indefensible . I marvel what warrant they that so teach have from the Scripture for that very Doctrine ; or where they are commanded so to believe or teach . One of their chiefest refuges is the Text we now have in hand ; but I shall anon drive them from this shelter . The other places usually alledged speak only , either of divine and supernatural truths to be believed , or else of works of grace or worship to be performed , as of necessity unto salvation ; which is not to the point in issue . For it is freely conscised , that in things of such nature the holy Scripture is , and so we are to account it , a most absolute sufficient direction . Upon which ground we heartily reject all humane traditions , devised and intended as supplements to the doctrine of faith contained in the Bible , and annexed as Codicils to the holy Testament of Christ , for to supply the defects thereof . The question is wholly about things in their nature indifferent ; such as are the use of our food , raiment , and the like , about which the common actions of life are chiefly conversant : Whether in the choice and use of such things , we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion ; but that we must be able ( and are so bound to do , or else we sin ) for every thing we do in such matters , to deduce our warrant from some place or other of Scripture .

Before the Scriptures were writ ten , it pleased God by visions , and dreams , and other like revelations , immediately to make known his good pleasure to the Patriarchs and Prophets , and by them unto the People : which kind of revelations served them to all the same intents and purposes , whereto the sacred Scriptures now do us , viz. to instruct them what they should believe and do for his better service , and the furtherance of their own salvations . Now as it were unreasonable for any man to think , that they either had or did expect an immediate revelation from God every time they eat , or drank , or bought , or sold , or did any other of the common actions of life , for the warranting of each of those particular actions to their Consciences ; no less unreasonable it is to think , that we should now expect the like warrant from the Scriptures for the doing of the like actions . Without all doubt the law of nature , and the light of reason , was the rule whereby they were guided for the most part in such matters , which the wisdome of God would never have left in them or us , as a principal relick of his decayed image in us , if he had not meant that we should make use of it for the direction of our lives and actions thereby . Certainly God never infused any power into any creature , whereof he intended not some use . Else , what shall we say of the Indies and other barbarous Nations , to whom God never vouchsafed the lively Oracles of his written word ? Must we think that they were left a lawless people , without any Rule at all whereby to order their actions ? How then come they to be guilty of transgression ? For where there is no law , there can be no transgression . Or how cometh it about that their consciences should at any time , or in any case , either accuse them , or excuse them , if they had no guide nor rule to walk by ? But if we must grant they had a Rule ( and there is no way , you see , but grant it we must ; ) then we must also of necessity grant , that there is some other Rule for humane actions besides the written word ; for that we presupposed these Nations to have wanted . Which Rule , what other could it be than the Law of Nature , and of right reason , imprinted in their hearts ? Which is as truly the Law and Word of God , as is that which is printed in our Bibles . So long as our actions are warranted either by the one or the other , we cannot be said to want the warrant of God's Word : Nec differet Scriptura an ratione consistat , saith Tertullian ; it mattereth not much from whether of both we have our direction , so long as we have it from either .

You see then those men are in a great errour , who make the holy Scriptures the sole rule of all humane actions whatsoever . For the maintenance whereof , there was never yet produced any piece of an argument , either from reason , or from authority of holy writ , or from the testimony either of the ancient Fathers , or of other classical Divines of later times ; which may not be clearly and abundantly answered , to the satisfaction of any rational man not extremely fore-possessed with prejudice . They who think to salve the matter by this mitigation , that at leastwise our actions ought to be framed according to those general rules of the law of Nature , which are here and there in the Scriptures dispersedly contained ( as viz. That we should do , as we would be done to ; That all things be done decently and orderly , and unto edification ; That nothing be done against conscience , and the like ) speak somewhat indeed to the truth , but little to the purpose . For they consider not , First , that these general rules are but occasionally and incidentally mentioned in Scripture , rather to manifest unto us a former , than to lay upon us a new obligation . Secondly , that those rules had been of force for the ordering of mens actions , though the Scripture had never expressed them ; and were of such force before those Scriptures were written , wherein they are now expressed . For they bind not originally qua scripta , but qua justa ; becuase they are righteous , not because they are written . Thirdly , that an action conformable to these general Rules might not be condemned as sinful , although the doer thereof should look at those rules meerly as they are the dictates of the law of nature ; and should not be able to vouch his warrant for it from any place of Scripture , neither should have at the time of the doing thereof any present thought or consideration of any such place . The contrary whereunto , I permit to any man's reasonable judgment , if it be not desperately rash and uncharitable to affirm . Lastly , that if mens actions done agreeably to those Rules are said to be of faith , precisely for this reason , because those rules are contained in the word : then it will follow , that before those particular Scriptures were written , wherein any of those Rules are first delivered , every action done according to those rules had been done without faith ( there being as yet no Scripture for it ) and consequently had been a sin . So that by this Doctrine it had been a sin ( before the witing of S. Matthew's Gospel ) for any man to have done to others , as he would they should do to him ; and it had been a sin ( before the writing of the former Epistle to the Corinthians ) for any man to have done any thing decently and orderly ; supposing these two Rules to be in those two places first mentioned : because ( this supposed ) there could then have been no warrant brought from the Scriptures for so doing .

Well then , we see the former Opinion will by no means hold , neither in the rigour of it , nor yet in the mitigation . We are therefore to beware of it , and that so much the more heedfully , because of the evil consequents and effects that issue from it ; to wit , a world of superstitions , uncharitable censures , bitter contentions , contempt of superiours , perplexities of conscience . First , it filleth mens heads with many superstitious conceits , making them to cast impurity upon sundry things , which yet are lawful to as many as use them lawfully . For the taking away of the indifferency of any thing that is indifferent , is in truth superstition , whether either of the two ways it be done ; either by requiring it as necessary , or by forbidding it as unlawful . He that condemneth a thing as utterly unlawful , which yet indeed is indifferent , and so lawful , is guilty of superstition , as well as he that enjoyneth a thing as absolutely necessary , which yet indeed is but indifferent , and so arbitrary . They of the Church of Rome , and some in our Church , as they go upon quite contrary grounds , yet both false ; so they run into quite contrary errours , and both superstitious . They decline too much on the left hand , denying to holy Scripture that perfection which of right it ought to have ; of containing all appertaining to that supernatural doctrine of faith and holiness , which God hath revealed to his Church for the attainment of everlasting salvation ; whereupon they would impose upon Christian people , & that with an opinion of necessity , many things which the Scriptures require not ; and that is a superstition . These wry too much on the right hand , ascribing to the holy Scripture such a kind of perfection as it cannot have ; of being the sole directour of all humane actions whatsoever : whereupon they forbid unto Christian people , and that under the name of sin , sundry things which the holy Scripture condemneth not ; and that is a superstition too .

From which superstition proceedeth , in the second place , uncharitable censuring ; as evermore they that are the most superstitious , are the most supercilious . No such severe censurers of our blessed Saviour's person and actions , as the superstitious Scribes and Phariseees were . In this Chapter , the special fault , which the Apostle blameth in the weak ones ( who were somewhat superstitiously affected ) was their rash and uncharitable judging of their brethren . And common and daily experience among our selves sheweth how freely some men spend their censures upon so many of their brethren , as without scruple do any of those things , which they upon false grounds have superstitiously condemned as utterly unlawful .

And then thirdly , as unjust censures are commonly entertained with scorn and contumely ; they that so liberally condemn their brethren of prophaneness , are by them again as freely slouted for their preciseness : and so whiles both parties please themselves in their own ways , they cease not mutually to provoke and scandalize and exasperate one the other , pursuing their private spleens so far , till they break out into open contentions and oppositions . Thus it stood in the Roman Church , when this Epistle was written . They judged one another , and despised one another , to the great disturbance of the Churches peace , which gave occasion to our Apostles whole discourse in this Chapter . And how far the like censurings and despisings have embittered the spirits , and whetted both the tongues and pens of learned men one against another in our own Church ; the stirs that have been long since raised , and are still upheld by the factious opposers against our Ecclesiastical constitutions , government , and ceremonies , will not suffer us to be ignorant . Most of which stirs , I verily perswade my self , had been long ere this either wholly buried in silence , or at leastwise prettily well quieted , if the weakness and danger of the errour whereof we now speak , had been more timely discovered , and more fully and frequently made known to the world than it hath been .

Fourthly , Let that Doctrine be once admitted , and all humane authority will soon be despised . The commands of Parents , Masters , and Princes , which many times require both secrecy and expedition , shall be taken into slow deliberation , and the equity of them sifted by those that are bound to obey , though they know no cause why , so long as they know no cause to the contrary . Delicata est obedientia , quae transit in causam deliberativam . It is a nice obedience in St. Bernard's judgment , yea rather troublesome and odious , that is over-curious in discussing the commands of superiours , boggling at every thing that is enjoyned , requiring a why for every wherefore , and unwilling to stir until the lawfulness and expediency of the thing commanded shall be demonstrated by some manifest reason or undoubted authority from the Scriptures .

Lastly , The admitting of this Doctrine would cast such a snare upon men of weak judgments , but tender consciences , as they should never be able to unwind themselves again . Mens daily occasions for themselves or friends , and the necessities of common life , require the doing of a thousand things within the compass of a few days , for which it would puzzle the best Textman that liveth , readily to bethink himself of a sentence in the Bible , clear enough to satisfie a scrupulous conscience of the lawfulness and expediency of what he is about to do ; for which , by hearkening to the rules of reason and discretion , he might receive easie and speedy resolution . In which cases if he should be bound to suspend his resolution , & delay to do that which his own reason would tell him were presently needful to be done , until he could haply call to mind some precept or example of Scipture for his warrant , what stops would it make in the course of his whole life ? what languishings in the duties of his calling ? how would it fill him with doubts and irresolutions , lead him into a maze of uncertainties , entangle him in a world of woful perplexities , and ( without the great mercy of God , and better instruction ) plunge him irrecoverably into the gulph of despair ? Since the chief end of the publication of the Gospel is to comfort the hearts , and to revive and refresh the spirits of God's people , with the glad tidings of liberty from the spirit of bondage and fear , and of gracious acceptance with their God ; to anoint them with the oyl of gladness , giving them beauty for ashes , and instead of sackcloth girding them with joy : we may well suspect that Doctrine not to be Evangelical , which thus setteth the Consciences of men upon the rack , tortureth them with continual fears and perplexities , and prepareth them thereby unto hellish despair .

Quest. What are the dreadful consequences of scrupling some indifferent things ?

Answ. Although difference of judgment should not alienate our affections one from another , yet daily experience sheweth it doth . By reason of that self-love , and envy , and other corruptions that abound in us , it is rarely seen that those men are of one heart , that are of two minds . St. Paul found it so with the Romans in his time : whilst some condemned that as unlawful , which others practised as lawful ; they judged one another , and despised one another , perpetually . And I doubt not , but any of us , that is any-whit-like acquainted with the wretched deceitfulness of man's heart , may easily conclude how hard a thing it is ( if at all possible ) not to think somewhat hardly of those men , that take the liberty to do such things as we judge unlawful . As for example ; If we shall judge all walking into the fields , discoursing occasionally on the occurrences of the times , dressing of meat for dinner or supper , or even moderate recreations on the Lord's day , to be grievous prophanations of the Sabbath ; how can we chuse but judge those men that use them to be grievous prophaners of God's Sabbath ? And if such our judgment concerning these things should after prove to be erroneous ; then can it not be avoided , but that such our judgment also concerning the persons must needs be uncharitable .

Secondly , This mis-judging of things filleth the world with endless niceties and disputes , to the great disturbance of the Churches peace , which to every good man ought to be precious . The multiplying of Books and writings Pro and Con , and pursuing of arguments with heat and opposition , doth rather lengthen than decide Controversies ; and instead of destroying the old , begetteth new ones : whiles they that are in the wrong out of obstinacy will not , and they that stand for the truth out of Conscience dare not , may not yield ; and so still the war goeth on .

And as to the publick peace of the Church , so is there also , thirdly , by this means great prejudice done to the peace and tranquillity of private mens Consciences ; when by the peremptory Doctrines of some strict and rigid masters the Souls of many a well-meaning man are miserably disquieted with a thousand unnecessary scruples , and driven sometimes into very woful perplexities . Surely it can be no light matter thus to lay heavy burdens upon other mens shoulders , and to cast a snare upon their Consciences , by making the narrow way to Heaven narrower than ever God meant it .

Fourthly , Hereby Christian Governours come to be robbed of a great part of that honour that is due unto them from their people , both in their affections and subjection . For when they shall see cause to exercise over us that power that God hath left them in indifferent things , by commanding such or such thing to be done , as namely , wearing of a Surplice , kneeling at the Communion , and the like : if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful , it cannot be .

Quest. If these things be so , how comes it to pass that so many godly men should incline so much to this way ?

Answ. But you will say , if these things were so , how should it then come to pass that so many men pretending to godliness ( and thousands of them doubtless such as they pretend ; for it were an uncharitable thing to charge them all with hypocrisie ) should so often and so grievously offend this way ? To omit those two more universal causes ; Almighty God's permission first , whose good pleasure it is for sundry wise and gracious ends , to exercise his Church , during her warfare here , with heresies and scandals : And then the wiliness of Satan , who cunningly observeth whether way our hearts incline most , to loosness , or to strictness , and then frameth his temptations thereafter : So he can but put us out of the way , it is no great matter to him on whether hand it be ; he hath his end howsoever . Nor to insist upon sundry more particular causes ; as namely , a natural proneness in all men to superstition ; in many an affectation of singularity , to go beyond the ordinary sort of people in something or other ; the difficulty of shunning one without running into the contrary extreme ; the great force of education and custome ; besides manifold abuses , offences , and provocations arising from the carriage of others , and the rest ; I shall note but these two only , as the two great fountains of Errour ( to which also most of the other may be reduced ) Ignorance and Partiality ; from neither of which God 's dearest Servants and Children are in this life wholly exempted .

Ignorance first is a fruitful Mother of Errours ; Ye err not knowing the Scriptures , Matth. 22. Yet not so much gross ignorance neither ; I mean not that . For your meer Ignaro's , what they err , they err for company ; they judge not at all , neither according to the appearance , nor yet righteous judgment : They only run on with the herd , and follow as they are led , be it right or wrong , and never trouble themselves farther . But by Ignorance I mean weakness of judgment , which consisteth in a disproportion between the affections and the understanding ; when a man is very earnest , but withal very shallow ; readeth much , and heareth much , and thinketh that he knoweth much , but hath not the judgment to sever truth from falshood , nor to discern between a sound argument and a captious fallacy . And so for want of ability to examine the soundness and strength of those principles from whence he fetcheth his conclusions , he is easily carried away , as our Apostle elsewhere speaketh , with vain words and empty arguments . As St. Augustine said of Donatus , Rationes arripuit , he catcheth hold of some reasons ( as wranglers will catch at a small thing , rather than yield from their opinions ) quas considerantes , verisimiles esse potius quam veras invenimus , which saith he , we found to have more shew of probability at the first appearance , than substance of truth after they were well considered of .

And I dare say , whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets , that in this daring Age have been thrust into the world against the Ceremonies of the Church , against Episcopal Government ( to pass by things of lesser regard and usefulness , and more open to exception and abuse , yet , so far as I can understand , unjustly condemned as things utterly unlawful ; such as are lusorious lots , dancing , Stage-plays , and some other things of like nature ) when he shall have drained out the bitter invectives , unmannerly jeers , petulant girding at those that are in authority , impertinent digressions , but above all those most bold and perverse wrestings of holy Scripture , wherewith such Books are infinitely stuffed , he shall find that little poor remainder that is left behind to contain nothing but vain words and empty arguments . For when these great Undertakers have snatch'd up the Bucklers , as if they would make it good against all comers , that such and such things are utterly unlawful , and therefore ought in all reason and conscience to bring such proofs as will come up to that conclusion , Quid dignum tanto ? very seldome shall you hear from them any other Arguments , than such as will conclude but an inexpediency at the most . As , that they are apt to give scandal ; that they carry with them an appearance of evil ; that they are often occasions of sin ; that they are not commanded in the Word , and such like . Which Objections , even where they are just , are not of force ( no not taken altogether , much less any of them singly ) to prove a thing to be utterly unlawful . And yet are they glad many times , rather than sit out , to play very small Game , and to make use of Arguments yet weaker than these , and such as will not reach so far as to prove a bare inexpediency : As , that they were invented by Heathens ; that they have been abused in Popery , and other such like : which , to my understanding , is a very strong presumption , that they have taken a very weak cause in hand , and such as is wholly destitute of sound proof .

Quest. Whether what the King and Parliament have determined may be altered to satisfie private men ?

Answ. While things are in agitation , private men may , if any thing seem to them inexpedient , modestly tender their thoughts , together with the reason thereof , to the consideration of those that are in authority , to whose care and wisdom it belongeth , in prescribing any thing concerning indifferent things , to proceed with all just advisedness and moderation , that so the Subject may be encouraged to perform that obedience with chearfulness , which of necessity he must perform howsoever . It concerneth Superiours therefore to look well to the expediency and inexpediency of what they enjoyn in indifferent things ; wherein if there be a fault , it must lie upon their account ; the necessity of obedience is to us a sufficient discharge in that behalf . Only it were good we did remember , that they are to give up that account to God only , and not to us . But after that things are once concluded and established by publick Authority , Acts passed , and Constitutions made concerning the same , and the will and pleasure of the higher powers sufficiently made known thererein ; then for private men to put in their vie , and with unseasonable diligence to call in question the decency or expediency of the things so established , yea with intolerable pride to refuse obedience thereunto meerly upon this pretension , that they are undecent or inexpedient , is it self the most indecent and inexpedient thing that can be imagined .

For that the fear of offending a private brother , is a thing not considerable in comparison of the duty of obedience to a publick Governour , might be shown so apparently by sundry arguments , if we had time to enlarge and illustrate them , as might sufficiently convince the judgment of any man not wilfully obstinate in that point . I shall only crave leave briefly to touch at some of them .

First then , when Governours shall have appointed what seemed to them expedient , and private men shall refuse to observe the same , pretending it to be inexpedient , who shall judge thereof ? Either they themselves that take the exceptions must be judges , which is both unreasonable and preposterous ; or else every man must be his own judge , which were to overthrow all Government , and to bring in a confusion , every man to do what is good in his own eyes ; or else the known Governours must judge , and then you know what will follow , even to submit and obey .

Secondly , To allow men , under the pretence of inexpediency , and because of some offence that may be taken thereat , to disobey Laws and Constitutions made by those that are in Authority , were the next way to cut the sinews of all Authority , and to bring both Magistrates and Laws into contempt . For what Law ever was made , or can be made so just and so reasonable , but some man or other either did , or might take offence thereat : And what man that is disposed to disobey , but may pretend one inexpediency or other , wherewith to countenance out such his disobedience ?

Thirdly , It is agreed by consent of all that handle the matter of Scandal , that we may not commit any sin whatsoever , be it never so small , for the avoiding of any scandal , be it never so great : But to disobey lawful Authority in lawful things , is a sin against the fifth Commandment . Therefore we may not redeem a scandal by such our disobedience , nor refuse to do the thing commanded by such Authority , whosoever should take offence thereat .

Fourthly , Though lawfulness and unlawfulness be not , yet expediency and inexpediency are ( as we heard ) capable of the degrees of more and less ; and then in all reason , of two inexpedient things we are to do that which is less inexpedient , for the avoiding of that which is more inexpedient . Say then there be an inexpediency in doing the thing commanded by Authority , when a brother is thereby offended ; is there not a greater inexpediency in not doing it , when the Magistrate is thereby disobeyed ? Is it not more expedient and conducing to the common good , that a publick Magistrate should be obeyed in a just command , than that a private person should be gratified in a causless scruple ?

Fifthly , When by refusing obedience to the lawful commands of our Superiours , we think to shun the offending of one or two weak brethren , we do in truth incur thereby a far more grievous scandal , by giving offence to hundreds of others , whose Consciences by our disobedience will be emboldned to that , whereto corrupt nature is but too too prone , to affront the Magistrate , and despise the Authority .

Lastly , Where we are not able to discharge both , debts of justice are to be payed before debts of charity . Now the duty of obedience is debitum justitiae , and a matter of right ; my Superiour may challenge it at my hands as his due , and I do him wrong if I withhold it from him . But the care of not giving offence is but debitum charitatis , and a matter but of courtesie . I am to perform it to my brother in love , when I see cause , but he cannot challenge it from me as his right ; nor can justly say I do him wrong if I neglect it . It is therefore no more lawful for me to disobey the lawful command of a Superiour , to prevent thereby the offence of one or a few brethren , than it is lawful for me to do one man wrong , to do another man a courtesie withal ; or than it is lawful for me to rob the Exchequer to relieve an Hospital .

I see not yet how any of these six Reasons can be fairly avoided ; and yet ( which would be considered ) if but any one of them hold good , it is enough to carry the cause ; and therefore I hope there need be no more said in this matter . To conclude then , for the point of practice ( which is the main thing I aimed at in the choice of this Text , and my whole Meditations thereon ) we may take our direction in these three Rules , easie to be understood and remembred , and not hard to be observed in our practice , if we will but bring our good wills thereunto .

First , If God command we must submit without any more ado , and not trouble our selves about the expediency , or so much as about the unlawfulness : for both , Abraham never disputed whether it were expedient for him , nor yet whether it were lawful for him to sacrifice his Son or no , when once it appeared to him that God would have it so .

Secondly , If our Superiours , endued with lawful Authority thereunto , command us any thing , we may , and ( where we have just cause of doubt ) we ought to enquire into the unlawfulness thereof ; yet notwith such anxious curiosity , as if we desired to find out some loop-hole whereby to evade , but with such modest ingenuity , as may witness to God and the World the unfeigned sincerity of our desires , both to fear God , and to honour those that he hath set over us . And if having used ordinary moral diligence , bonâ fide , to inform our selves the best we can , there appear no unlawfulness in it , we are then also to submit and obey without any more ado , never troubling our selves farther to enquire whether it be expedient , yea or no. Let them that command us look to that ; for it is they must answer for it , and not we .

But then thirdly , where Authority hath left us free , no command , either of God , or of those that are set ever us under God , having prescribed any thing to us in that behalf , there it is at our own liberty , and choice to do as we shall think good . Yet are we not left so loose , as that we may do what we list , so as the thing be but lawful ( for that were licenciousness , and not liberty ; ) but we must ever do that , which according to the exigence of present circumstances ( so far as all the wisdome and charity we have will serve us to judge ) shall seem to us most expedient and profitable to mutual edification . This is the way ; God give us all grace to walk in it : so shall we bring glory to him , and to our selves comfort : so shall we further his work onward , and our own account at the last .

Quest. Whether they that have taken the Covenant may Renounce it ?

Answ. Thirdly , Beware of engaging thy self to sin . It is a fearful thing when sin hath got a tie upon a man . Then is one properly in the snare of the Devil , when he hath him as it were in a string , and may lead him captive to what measure of presumption he will . And sundry ways may a man thus entangle himself ; by a Verbal , by a Real , by a sinful Engagement . He shall do best to keep himself out of all these snares : but if once he be in , there is no way out again but one , even this , To loose his pledge , to break in sunder the bonds wherein he is tied , as Sampson did the green wit hs , and to cast a way those cords from him .

A man hath bound himself rashly by some promise , vow , or covenant , to do something he may not do , or not to do something he ought to do , he is now engaged in a sin ; the Devil hath got this tie upon him : And though his Conscience tell him he cannot proceed without sin , yet because of his Vow , or his Oath , he is wilful , and must on . It was Herod's Case for taking off the Baptist's head ; it was against his Conscience to do it , for he knew he had not deserved it ; yea , and it was against his mind too to do it ; for the Text faith , he was exceeding sorry that his Neece should put him upon it . But yet , saith the story withal , for his Oath sake , and because the great ones about him should not say but the King would be as big as his word , he resolved it should be done , and gave commandment accordingly to have it done . This I call a Verbal Engagement .

Quest. Whether we English men may think our selves bound by the Solemn League and Covenant ?

Answ. Without betraying the Liberty , which by our Protestation we are bound , and in the third Article of this Covenant must swear , with our lives and fortunes to preserve . To which Liberty the imposition of a new Oath , other than is established by Act of Parliament , is expressed in the Petition of Right , and by the Lords and Commons in their Declarations acknowledged to be contrary .

3. Without acknowledging in the imposers a greater power than , for ought that appeareth to us , hath been in former times challenged ; or can consist with our former Protestation ( if we rightly understand it ) is sundry the most material branches thereof .

Neither , secondly , are we satisfied , although the Covenant should not be imposed on us at all , but only recommended to us , and then left to our choice .

1. How we should in wisdom and duty ( being Subjects ) of our own accord and free will , enter into a Covenant , wherein he , whose Subjects we are , is in any wise concerned , without his consent , either expressed or reasonably presumed . It being in his power ( as we conceive ) by the equity of the Law , Numb. 30. to annul and make void the same at his pleasure .

2. How we can ( now that his Majesty hath by his publick Interdict sufficiently made known his pleasure in that behalf ) enter into a Covenant , the taking whereof he hath expresly forbidden , without forfeiting that Obedience , which ( as we are perswaded ) by our natural Allegiance and former Oaths we owe unto all such his Majesties Commands , as are not in our apprehensions repugnant to the will of God , or the positive Laws of this Kingdom .

Quest. What shall a man do , that scruples in Conscience what Authority enjoyns as unlawful .

Answ. But then thirdly , if the liberty of the agent be determined by the command of some superiour power to whom he oweth obedience , so as he is not now sui juris ad hoc , to do or not to do at his own choice , but to do what he is commanded : this one circumstance quite altereth the whole case , and now he is bound in Conscience to do the thing commanded ; his doubtfulness of mind , whether that thing be lawful or no , notwithstanding . To do that whereof he doubteth , where he hath free liberty to leave it undone , bringeth upon him ( as we have already shewn ) the guilt of wilful transgression ; but not so , where he is not left to his own liberty . And where lawful authority prescribeth in alterutram partem , there the liberty ad utramque partem contradictionis is taken away , from so many as are under that Authority . If they that are over them have determined it one way , it is not thenceforth any more at their choice , whether they will take that way or the contrary : but they must go the way that is appointed them , without gainsaying or grudging . And if in the deed done at the command of one that is endued with lawful Authority there be a sin , it must go on his score that requireth it wrongfully , not on his that doth but his duty in obeying . A Prince commandeth his Subjects to serve in his Wars ; it may be the quarrel is unjust , it may be there may appear to the understanding of the Subject great likely hoods of such injustice , yet may the Subject for all that fight in that quarrel ; yea , he is bound in Conscience so to do : nay , he is deep in disloyalty and treason if he refuse the service , whatsoever pretentions he may make of Conscience for such refusal . Neither need that fear trouble him , left he should bring upon himself the guilt of innocent blood ; for the blood that is unrighteously shed in that quarrel , he must answer for that set him on work , not he that spilt it . And truly it is a great wonder to me , that any man endued with understanding , and that is able in any measure to weigh the force of those precepts and reasons which bind inferiours to yield obedience to their superiours , should be otherwise minded in cases of like nature . Whatsoever is commanded us by those whom God hath set over us , either in Church , Commonwealth , or Family ( Quod tamen non sit certum displicere Deo , saith St. Bernard ) which is not evidently contrary to the Law and will of God , ought to be of us received and obeyed no otherwise , than as if God himself had commanded it , because God himself hath commanded us to obey the higher powers , and to submit our selves to their ordinances . Say it be not well done of them to command it , Sed enim quid hoc refert tuâ ? saith he , What is that to thee ? Let them look to that whom it concerneth : Tolle quod tuum est , & vade . Do thou what is thine own part faithfully , and never trouble thy self further . Ipsum , quem pro Deo habemus , tanquam Deum in his quae apertè non sunt contra Deum audire debemus ; Bernard still . God's Vicegerents must be heard and obeyed in all things that are not manifestly contrary to the revealed will of God .

But the thing required is against my conscience , may some say , & I may not go against my conscience for any mans pleasure . Judge I pray you what perversness is this , when the B. Apostle commandeth thee to obey for Conscience sake , that thou shouldst disobey , and that for Conscience sake too : He chargeth thee upon thy Conscience to be subject , and thou pretendest thy Conscience to free thee from subjection . This by the way ; now to the point . Thou sayest it is against thy Conscience ; I say again , that ( in the case whereof we now speak , the case of doubtfulness ) it is not against thy Conscience : For doubting properly is motus indifferens in utramque partem contradictionis , when the mind is held in suspence between two ways , uncertain whether of both to take to ; when the Scales hang even ( as I said before ) and in aequilibrio , without any notable propension or inclination to the one side more than to the other . And surely where things hang thus even , if the weight of Authority will not cast the Scale either way , we may well suppose that either the Authority is made very light , or else there is a great fault in the beam . Know ( Brethren ) the gainsaying Conscience is one thing , and the doubting Conscience another . That which is done repugnante conscientiâ , the Conscience of the doer flatly gainsaying it , that is indeed against a man's Conscience , the Conscience having already passed a definitive sentence the one way , and no respect or circumstance whatsoever can free it from sin . But that which is done dubitante conscientiâ , the Conscience of the doer only doubting of it , and no more ; that is in truth no more against a man's Conscience than with it ( the Conscience as yet not having passed a definitive sentence either way ; ) and such an action may either be a sin , or no sin , according to those qualifications which it may receive from other respects and circumstances . If the Conscience have already passed a judgment upon a thing , and condemned it as simply unlawful ; in that case it is true , that a man ought not by any means to do that thing , no not at the command of any Magistrate ; no , not although his Conscience have pronounced a wrong sentence , and erred in that judgment ; for then he should do it repugnante conscientiâ , he should go directly against his own Conscience , which he ought not to do whatsoever come of it . In such a case certainiy he may not obey the Magistrate ; yet let him know thus much withal , that he sinneth too in disobeying the Magistate ; from which sin the following of the judgment of his own Conscience cannot acquit him . And this is that fearful perplexity whereof I spake , whereunto many a man casteth himself by his own errour and obstinacy , that he can neither go with his Conscience , nor against it , but he shall sin . And who can help it , if a man will needs cherish an errour , and persist in it ? But now if the Conscience be only doubtful , whether a thing be lawful or no , but have not as yet passed a peremptory judgment against it ( yea , although it rather incline to think it unlawful ) in that case if the Magistrate shall command it to be done , the Subject with a good Conscience may do it ; nay , he cannot with a good Conscience refuse to do it , though it be dubitante conscientiâ .

But you will yet say , that in doubtful cases the safer part is to be chosen . So say I too ; and am content that rule should decide this question ; only let it be rightly applied . Thou thinkest it safer , where thou doubtest of the unlawfulness , to forbear than to do : As for example , if thou doubtest whether it be lawful to kneel at the Communion , it is safest in thy opinion therefore for thee not to kneel . So should I think too , if thou wert left meerly to thine own liberty . But thou dost not consider how thou art caught in thine own net , and how the edge of thine own weapon may be turned upon thee point-blank , not to be avoided , thus .

If Authority command thee to kneel , which whether it be lawful for thee to do , or not , thou doubtest ; it cannot choose but thou must needs doubt also , whether thou mayest lawfully disobey , or not . Now then here apply thine own Rule , In dubiis pars tutior , and see what will come of it . Judge , since thou canst not but doubt in both cases , whether it be not the safer of the two , to obey doubtingly , than to disobey doubtingly . Tene certum , demitte incertum , is St. Gregory his rule , where there is a certainty , and an uncertainty , let the uncertainty go , and hold to that which is certain . Now the general is certain , that thou art to obey the Magistrate in all things not contrary to the will of God ; but the particular is uncertain , whether the thing now commanded thee by the Magistrate be contrary to the will of God ; ( I say uncertain to thee , because thou doubtest of it . ) Deal safely therefore , and hold thee to that which is certain , and obey .

But thou wilt yet alledge , that the Apostle here condemneth the doing of any thing , not only with a gainsaying , but even with a doubting Conscience , because doubting also is contrary to faith ; and he that doubteth is even for that condemned , if he eat . O beware of misapplying Scripture ! it is a thing easily done , but not so easily answered . I know not any one Gap that hath let in more , and more dangerous Errours into the Church , than this , That men take the word of the sacred Text , fitted to particular occasions , and to the condition of the times wherein they were written , and then apply them to themselves , and others , as they find them , without due respect had to the differences that may be between those times and cases , and the present . Sundry things spoken of in Scripture agreeably to that infancy of the Church , would sort very ill with the Church in her fulness of strength and stature ; and sundry directions very expedient in times of persecution , and when Believers lived mingled with Infidels , would be very unseasonably urged , where the Church is in a peaceable and flourishing estate , enjoying the favour , and living under the protection of gracious and religious Princes . Thus the Constitutions that the Apostles made concerning Deacons and Widows in those primitive times , are with much importunity , but very importunely withal , urged by the Disciplinarians : And sundry other like things I might instance of this kind , worthy the discovery , but that I fear to grow tedious . Briefly then , the Apostles whole Discourse in this Chapter , and so wheresoever else he toucheth upon the point of Scandals , is to be understood only in that case where men are left to their own liberty in the use of indifferent things : The Romans , Corinthians , and others to whom St. Paul wrote about these matters , being not limited any way in the exercise of their liberty therein by any over-ruling Authority . But where the Magistrates have interposed , and thought good upon mature advice to impose Laws upon those that are under them , whereby their liberty is ( not infringed , as some unjustly complain , in the inward judgment , but only ) limited in the outward exercise of it ; there the Apostolical directions will not hold in the same absolute manner , as they were delivered to those whom they then concerned ; but only in the equity of them , so far forth as the cases are alike , and with such meet qualifications and mitigations , as the difference of the cases otherwise doth require . So that a man ought not , out of private fancy , or meerly because he would not be observed for not doing as others do , or for any the like weak respects , to do that thing , of the lawfulness whereof he is not competently perswaded , where it is free for him to do otherwise ; which was the case of these weak ones among the Romans , for whose sakes principally the Apostle gave these directions . But the Authority of the Magistrates intervening so , alters the case , that such a forbearance as to them was necessary , is to as many of us as are commanded to do this or that , altogether unlawful , in regard they were free , and we are bound , for the Reasons already shewn , which I now rehearse not . But you will yet say ( for in point of obedience men are very loath to yield , so long as they can find any thing to plead ) those that lay these burdens upon us , at leastwise should do well to satisfie our doubts , and to inform our Consciences concerning the lawfulness of what they enjoyn , that so we might render them obedience with better chearfulness . How willing are we sinful men to leave the blame of our miscarriages any where , rather than upon our selves ! But how is it not incongruous the while , that those men should prescribe rules to their Governours , who can scarcely brook their Governours should prescribe Laws to them ? It were good we should first learn how to obey , ere we take upon us to teach our betters how to govern . However , what Governours are bound to do , or what is fit for them to do in the point of information , that is not now the question . If they fail in any part of their bounden duty , they shall be sure to reckon for it one day ; but their Iailing cannot , in the mean time , excuse thy disobedience . Although I think it would prove a hard task for whosoever should undertake it , to shew that Superiours are always bound to inform the Consciences of their Inferiours concerning the lawfulness of every thing they shall command . If sometimes they do it , where they see it expedient or needful ; sometimes again ( and that perhaps oftner ) it may be thought more expedient for them , and more conducible for the publick peace and safety , only to make known to the people what their pleasures are , reserving to themselves the Reasons thereof . I am sure , in the point of Ecclesiastical Ceremonies and Constitutions ( in which case the aforesaid Allegations are usually most stood upon ) this hath been abundantly done in our Church , not only in the learned writings of sundry private men , but by the publick declaration also of Authority , as is to be seen at large in the Preface commonly printed before the Book of Common Prayer , concerning that Argument , enough to satisfie those that are peaceable , and not disposed to stretch their wits to cavil at things established . And thus much of the second Question , touching a doubting Conscience ; whereon I have insisted the longer , because it is a point both so proper to the Text , and whereat so many have stumbled .

There remaineth but one other Question , and that of far smaller difficulty ; What is to be done when the Conscience is scrupulous ? I call that a scruple , when a man is reasonably well perswaded of the lawfulness of a thing , yet hath withal some jealousies and fears , lest perhaps it should prove unlawful . Such scruples are most incident to men of melancholy dispositions , or of timorous Spirits , especially if they be tender conscienced withal ; and they are much encreased by the false suggestions of Satan , by reading the Books , or hearing the Sermons , or frequenting the company of men more strict , precise , and austere in sundry points , than they need or ought to be ; and by sundry other means which I now mention not . Of which scruples it behooveth every man , first , to be wary that he doth not at all admit them , if he can choose : Or if he cannot wholly avoid them , that , secondly , he endeavour , so far as may be , to eject them speedily out of his thoughts , as Satan's snares , and things that may breed him worfer inconveniencies : Or , if he cannot be so rid of them , that then , thirdly , he resolve to go on according to the more profitable perswasion of his mind , and despise those scruples . And this he may do with a good Conscience , not only in things commanded him by lawful Authority , but even in things indifferent and arbitrary , and wherein he is left to his own liberty .

REASONS Of the present JUDGMENT OF THE University of OXFORD , Concerning The Solemn League and Covenant . The Negative Oath . The Ordinances concerning Discipline and Worship .

Approved by general consent in a full Convocation , Iune 1. 1647. And presented to Consideration .

LONDON , Printed for Richard Marriott . 1678.

A Solemn League and Covenant for Reformation and Defence of Religion , the honour and happiness of the King , and the Peace and Safety of the three Kingdoms , England , Scotland , and Ireland .

WE Noblemen , Barons , Knights , Gentlemen , Citizens , Burgesses , Ministers of the Gospel , and Commmons of all sorts in the Kingdoms of England , Scotland , and Ireland , by the Providence of God living under one King , and being of one Reformed Religion , having before our eyes the glory of God , and the advancement of the Kingdom of our Lord and Saviour Iesus Christ , the honour and happiness of the King's Majesty , and his Posterity , and the true publick Liberty , Safety , and Peace of the Kingdoms wherein every ones private Devotion is included ; and calling to mind the treacherous and bloody Plots , Conspiracies , Attempts , and Practices of the Enemies of God against the true Religion , and how much their rage , power , and presumption are of late , and at this time increased and exercised ; whereof the deplorable estate of the Church and Kingdom of Ireland , the distressed estate of the Church and Kingdom of England , and the dangerous estate of the Church and Kingdom of Scotland , are present and publick Testimonies ; We have now at last ( after other means of Supplication , Remonstrance , Protestations , and Sufferings ) for the preservation of our selves and our Religion from utter ruine and destruction , according to the commendable practice of these Kingdoms in former times , and the Example of God's People in other Nations ; after mature deliberation resolved and determined to enter into a mutual and solemn League and Covenant , wherein we all subscribe , and each one of us for himself , with our hands lifted up to the most high God , do swear :

THat we shall sincerely , really , and constantly , through the Grace of God , endeavour in our several places and callings , the preservation of the Reformed Religion in the Church of Scotland , in Doctrine , Worship , Discipline and Government , against our common Enemies ; The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine , Worship , Discipline and Government , according to the Word of God , and the example of the best Reformed Churches : And shall endeavour to bring the Churches of God in the three Kingdoms , to the nearest conjunction and uniformity in Religion , Confession of Faith , Form of Church Government , Directory for Worship and Catechizing ; That we and our Posterity after us may , as Brethren , live in Faith and Love , and the Lord may delight to dwell in the midst of us .

II.

That we shall in like manner , without respect of persons , endeavour the extirpation of Popery , Prelacy ( that is , Church Government by Archbishops , Bishops , their Chancellours and Commissaries , Deans , Deans and Chapters , Archdeacons , and all other Ecclesiastical Officers depending on that Hierarchy ) Superstition , Heresie , Schism , Profaneness , and whatsoever shall be found to be contrary to sound Doctrine , and the power of Godliness , lest we partake in other mens sins , and thereby be in danger to receive of their plagues , and that the Lord may be one , and his Name one in the three Kingdoms .

III.

We shall with the same sincerity , reality and constancy , in our several Vocations , endeavour with our Estates and Lives , mutually to preserve the Rights and Priviledges of the Parliaments , and the Liberties of the Kingdoms , and to preserve and defend the King's Majesties person and authority , in the preservation and defence of the true Religion and Liberties of the Kingdoms , that the world may bear witness with our Consciences of our Loyalty , and that we have no thoughts or intentions to diminish his Majestie 's just power and greatness .

IV.

We shall also with all faithfulness endeavour the discovery of all such as have been , or shall be Incendiaries , Malignants , or evil Instruments , by hindring the Reformation of Religion , dividing the King from his people , or one of the Kingdoms from another , or making any faction or parties amongst the people , contrary to this League and Covenant , that they may be brought to publick Trial , and receive condign punishment , as the degree of their offences shall require or deserve , or the Supream Judicatories of both Kingdoms respectively , or others having power from them for that effect , shall judge convenient .

And whereas the happiness of a blessed Peace between these Kingdoms , denied in former times to our Progenitours , is by the good Providence of God granted unto us , and hath been lately concluded and settled by both Parliaments , we shall each one of us , according to our place and interest , endeavour that they may remain conjoyned in a firm Peace and union to all Posterity ; And that Justice may be done upon the wilfull opposers thereof , in manner expressed in the precedent Articles .

VI.

We shall also according to our places and callings in this common cause of Religion , Liberty , and Peace of the Kingdoms , assist and defend all those that enter into this League and Covenant , in the maintaining and pursuing thereof , and shall not suffer our selves , directly or indirectly , by whatsoever combination , perswasion or terrour , to be divided and withdrawn from this blessed Union and Conjunction , whether to make defection to the contrary part , or to give our selves to a detestable indifferency or neutrality in this cause , which so much concerneth the glory of God , the good of the Kingdoms , and the honour of the King ; but shall all the days of our lives zealously and constantly continue therein against all opposition , and promote the same according to our power , against all lets and impediments whatsoever ; and what we are not able our selves to suppress or overcome , we shall reveal and make known , that it may be timely prevented or removed ; All which we shall do as in the sight of God .

And because these Kingdoms are guilty of many sins and provocations against God , and his Son Iesus Christ , as is too manifest by our present distresses and dangers , the fruits thereof ; We profess and declare before God and the world , our unfeigned desire to be humbled for our own sins , and for the sins of these Kingdoms , especially that we have not as we ought , valued the inestimable benefit of the Gospel , that we have not laboured for the purity and power thereof , and that we have not endeavoured to receive Christ in our hearts , nor to walk worthy of him in our lives ; which are the causes of our sins and transgressions so much abounding amongst us ; And our true and unfeigned purpose , desire , and endeavour for our selves , and all others under our power and charge , both in publick and in private , in all duties we owe to God and man , to amend our lives , and each one to go before another in the example of a real Reformation , that the Lord may turn away his wrath and heavy indignation , and establish these Churches and Kingdoms in truth and peace . And this Covenant we make in the presence of Almighty God the searcher of all hearts , with a true intention to perform the same , as we shall answer at that great day , when the secrets of all hearts shall be disclosed ; most humbly beseeching the Lord to strengthen us by his holy Spirit for this end , and to bless our desires and proceedings with such success , as may be deliverance and safety to his people , and encouragement to other Christian Churches groaning under , or in danger of the yoke of Antichristian tyranny , to joyn in the same or like Association and Covenant , to the glory of God , the enlargement of the Kingdom of Iesus Christ , and the peace and tranquillity of Christian Kingdoms and Commonwealths .

The Negatie Oath .

I A. B. do swear from my heart , That I will not , directly nor indirectly , adhere unto , or willingly assist the King in this War , or in this Cause , against the Parliament , nor any Forces raised without the consent of the two Houses of Parliament , in this Cause or War . And I do likewise swear , That my coming and submitting my self under the Power and Protection of the Parliament , is without any manner of Design whatsoever , to the prejudice of the proceedings of this present Parliament , and without the direction , privity , or advice of the King , or any of his Council or Officers , other than what I have now made known . So help me God , and the Contents of this Book .

Reasons why the Vniversity of Oxford cannot submit to the Covenant , the Negative Oath , the Ordinance concerning Discipline and Directory mentioned in the late Ordinance of Parliament for the Visitation of that place .

WHereas by an Ordinance of the Lords and Commons assembled in Parliament , for the Visitation and Reformation of the University of Oxford lately published , power is given to certain persons therein named as Visitors , to enquire concerning those of the said University that neglect to take the Solemn League and Covenant , and the Negative Oath being tendred unto them , and likewise concerning those that oppose the execution of the Ordinances of Parliament concerning the Discipline and Directory , or shall not promote or cause the same to be put in execution , according to their several places and callings , We the Masters , Scholars , and other Officers and Members of the said University , not to judge the Consciences of others , but to clear our selves before God and the world from all suspicion of Obstinacy , whilst we discharge our own , present to consideration the true reasons of our present Judgment concerning the said Covenant , Oath , and Ordinances ; expecting so much Justice , and hoping for so much Charity , as either not to be pressed to conform to what is required in any the Premisses , further than our present Judgments will warrant us ; or not condemned for the refusing so to do , without clear and real satisfaction given to our just Scruples .

§. I. Of the Preface to the Covenant .

THE Exceptions against the Introductory Preface to the Covenant , although we insist not much upon , because it may be said to be no part of the Covenant ; yet among the things therein contained , the acknowledgment whereof is implicitely required of every Covenanter , 1. We are not able to say , That the rage , power , and presumption of the enemies of God ( in the sense there intended ) is at this time increased . 2. Nor can truly affirm that we had used , or given consent to any Supplication or Remonstrance to the purposes therein expresse●● 3. Nor do conceive the entring into such a mutual League and Covenant to be a lawful , proper , and probable means to preserve our selves and our Religion from ruine and destruction . 4. Nor can believe the same to be according to the commendable practice of these Kingdoms , or the example of God's people in other Nations . When we find not the least foot-step in our Histories of a sworn Covenant ever entred into by the people of this Kingdom upon any occasion whatsoever ; nor can readily remember any commendable Example of the like done in any other Nation ; but are rather told by the defenders of this Covenant , that * * Such an Oath , as for Matter , Persons , and other Circumstances , the like hath not been in any Age or Oath we read of in sacred or humane stories . M. Nye , Covenant with Narrative , pag. 12. the World never saw the like before .

§. II. Of the Covenant in gross .

FIrst , we are not satisfied how we can submit to the taking thereof , as it is now imposed under a penalty .

1. Such imposition ( to our seeming ) being repugnant to the nature of a Covenant , which being a Contract , implieth a † † Pactum est duorum pluriúmvs in . idem placitum consensus . L. 1. ff. de Pactis . voluntary mutual consent of the Contractors ; whereunto men are to be induced by perswasions , not compelled by power . Insomuch that the very words of this Covenant in the Preface , Conclusion , and whole Frame thereof run in such a form throughout , as import a consent rather grounded upon prudential motives , than extorted by Rigour . 2. Without betraying the Liberty , which by our protestation we are bound , and in the third Article of this Covenant must swear , with our lives and fortunes to preserve . To which Liberty the imposition of a new Oath , other than is established by Act of Parliament , is expressed in the * * Whereas many of them have had an Oath administered unto them not warrantable by the Laws and Statutes of this Realm ; They do humbly pray that no man hereafter be compelled to take such an Oath — All which they most humbly pray — as their Rights and Liberties according to the Laws and Statutes of this Realm Petit. of Right , 3. Carol. Petition of Right , and by the Lords and Commons in their † † It is declared , 16 Jan. 1642. That the King cannot compell men to be sworn without an Act of Parliament . Exact . Collect. pag. 859 , 860. Declarations acknowledged to be contrary . 3. Without acknowledging in the Imposers a greater power than , for ought that appeareth to us , hath been in former time challenged ; Or can consist with our former Protestation ( if we rightly understand it ) in sundry the most material branches thereof .

Neither , secondly , are we satisfied , although the Covenant should not be imposed upon us at all , but only recommended to us , and then left to our choice ; 1. How we should in wisdom and duty ( being Subjects ) of our own accord and free will enter into a Covenant , wherein He , whose Subjects we are , is in any wise concerned , without his consent , either expressed or reasonably presumed . It being in his power ( as we conceive ) by the equity of the Law , Numb. 30. to annul and make void the same at his pleasure . 2. How we can ( now that his Majesty hath by His publick * * Proclam . of 9. Octob. 19 Car. Interdict sufficiently made known His pleasure in that behalf ) enter into a Covenant , the taking whereof he hath expresly forbidden , without forfeiting that Obedience , which ( as we are perswaded ) by our natural Allegiance and former Oaths we owe unto all such His Majesties Commands , as are not in our apprehensions repugnant to the will of God , or the positive Laws of this Kingdom .

§. III. Of the first Article of the Covenant .

WHerein , first , we are not satisfied , how we can with judgment swear to endeavour to preserve the Religion of another Kingdom ; 1. Whereof , as it doth not concern us to have very much , so we profess to have very little understanding . 2. Which ( so far as the occurrents of these unhappy times have brought it to our knowledge , and we are able to judge ) is in three of the four specified particulars , viz. Worship , Discipline and Government , much worse ; and in the fourth ( that of Doctrine ) not at all better than our own ; which we are in the next passage of the Article required to reform . 3. Wherein if hereafter we shall find any thing ( as upon farther understanding thereof it is not impossible we may ) that may seem to us savouring of Popery , Superstition , Heresie , or Schism , or contrary to sound Doctrine , or the power of godliness ; we shall be bound by the next Article to endeavour the extirpation , after we have bound our selves by this first Article to the preservation thereof . 4. Wherein we already find some things ( to our thinking ) so far tending towards † † ( Viz. ) In accounting Bishops Antichristian , and indifferent Ceremonies unlawful . Superstition and * * ( Viz. ) In making their Discipline and Government a mark of the true Church , and the setting up thereof the erecting of the Throne of Christ . Schism , that it seemeth to us more reasonable that we should call upon them to reform the same , than that they should call upon us to preserve it .

Secondly , we are not satisfied in the next branch , concerning the Reformation of Religion in our own Kingdom , in Doctrine , Worship , Discipline and Government ; How we can swear to endeavour the same ( which without making a change therein cannot be done , ) 1. Without manifest scandal to the Papist and Separatist , 1. By yielding the Cause , which our godly Bishops and Martyrs , and all our learned Divines ever since the Reformation , have both by their writings and sufferings maintained ; who have justified , against them both , the Religion established in the Church of England to be agreeable to the Word of God . 2. By justifying the Papists in the reproaches and scorn by them cast upon our Religion , whose usual Objection it hath been and is , That we know not what our Religion is ; that since we lest them , we cannot tell where to stay ; and that our Religion is a † † Let us not be blamed if we call it Parliament Religion , Parliament Gospel , Parliament Faith , Warding , confut. of Apology , Part 6. Chap. 2 , Parliamentary Religion . 3. By a tacite acknowledgment that there is something both in the Doctrine and Worship , whereunto their conformity hath been required , not agreeable to the Word of God , and consequently justifying them both , the one in his Recusancy , the other in his Separation . 4. By an implied Confession , That the Laws formerly made against Papists in this Kingdom , and all punishments by virtue thereof inflicted upon them , were unjust ; in punishing them for refusing to joyn with us in that form of Worship , which our selves ( as well as they ) do not approve of . 2. Without manifest wrong unto our selves , our Consciences , Reputation and Estates ; in bearing false witness against our selves , and sundry other ways : by swearing to endeavour to reform that , as corrupt and vicious , 1. Which we have formerly by our Personal Subscriptions approved , as agreeable to God's Word ; and have not been since either condemned by our own hearts for so doing , or convinced in our Judgements by any of our Brethren that therein we did amiss . 2. Which in our Consciences we are perswaded , not to be in any of the four specified Particulars ( as it standeth by Law established ) much less in the whole four , against the Word of God . 3. Which we verily believe ( and , as we think , upon good grounds ) to be in sundry respects much better , and more agreeable to the Word of God , and the practice of the Catholick Church , than that which we should by the former words of this Article swear to preserve . 4. Whereunto the † † Stat. 13. Eliz. 12. Laws yet in force require of all such Clerks as shall be admitted to any Benefice , the signification of their hearty assent , to be attested openly in the time of Divine Service before the whole Congregation there present , within a limited time , and that un-under pain ( upon default made ) of the loss of every such Benefice . 3. Without manifest danger of Perjury : This branch of the Article ( to our best understandings ) seeming directly contrary , 1. To our former solemn Protestation , which we have bound our selves , neither for hope , fear , or other respect ever to relinquish . Wherein the Doctrine which we have vowed to maintain , by the name of the true Protestant Religion expressed in the Doctrine of the Church of England , we take to be the same which now we are required to endeavour to reform and alter . 2. To the Oath of Supremacy , by us also taken , according to the Laws of the Realm , and the Statutes of our University in that behalf . Wherein having first testified and declared in our Consciences , That the King's Highness is the only Supreme Governour of this Realm , we do after swear to our power to assist and defend all Iurisdictions , Priviledges , Preheminences , and Authorities granted or belonging to the King's Highness , his Heirs and Successors , or united and annexed to the Imperial Crown of this Realm . One of the which Priviledges and Preheminences , by an express Statute so annexed , and that even , interminis , in the self-same words in a manner with those used in the Oath , is the whole power of Spiritual or Ecclesiastical Jurisdiction , for the correction and reformation of all manner of errors and abuses in matters Ecclesiastical : as by the * * Such Iurisdictions , Priviledges , Superiorities and Preheminences Spiritual and Ecclesiastical , as by any , &c. for the Visitation of the Ecclesiastical State and Persons , and for Reformation , Order and Correction of the same , and of all manner of Errours , Heresies , Schisms , Abuses , Offences , contempts and Enormities , shall for ever by Authority of this present Parliament be united and annexed to the Imperial Crown of this Realm . An Act restoring to the Crown the ancient Jurisdiction , &c. 1 Eliz. 1. words of the said Statute more at large appeareth . The Oath affording the Proposition , and the Statute the Assumption , we find no way how to avoid the Conclusion .

§ IV. Of the second Article of the Covenant .

FIrst , It cannot but affect us with some grief and amazement , to see that ancient form of Church Government , which we heartily ( and , as we hope , worthily ) honour ; as under which our Religion was at first so orderly , without violence or tumult , and so happily reformed , and hath since so long flourished with Truth and Peace , to the honour and happiness of our own , and the envy and admiration of other Nations , not only 1. Endeavoured to be extirpated ; without any reason offered to our Understandings , for which it should be thought necessary , or but so much as expedient so to do . But also 2. Ranked with Popery , Superstion , Heresie , Schism , and Prophaneness ; which we unfeignedly profess our selves to detest as much as any others whatsoever . 3. And that with some intimation also , as if that Government were some way or other so contrary to sound Doctrine , or the power of godliness , that whosoever should not endeavour the extirpation thereof must of necessity partake in other mens sins , which we cannot yet be perswaded to believe . 4. And we desire it may be considered , in case a Covenant of like form should be tender'd to the Citizens of London , wherein they should be required to swear , they would sincerely , really and constantly , without respect of persons , endeavour the extirpation of Treason , the City Government ( by a Lord Mayor , Aldermen , Sheriffs , Common Council , and other Officers depending thereon ) Murther , Adultery , Theft , Cosenage , and whatsoever shall be — &c. lest they should partake in other mens sins ; whether such a tendry could be looked upon by any Citizen that had the least spirit of freedome in him as an act of Justice , Meekness , and Reason .

Secondly , for Episcopal Government ; we are not satisfied how we can with a good Conscience swear to endeavour the extirpation thereof , 1. In respect of the thing it self . Concerning which Government we think we have reason to believe , 1. That it is ( if not Iure Divino in the strictest sense , that is to say , expresly commanded by God in his Word , yet ) of Apostolical Institution ; that is to say , was established in the Churches by the Apostles , according to the mind , and after the Example of their Master Iesus Christ , and that by virtue of their ordinary Power and Authority derived from him , as deputed by him Governours of his Church . 2. Or at least , that Episcopal Aristocracy hath a fairer pretension , and may lay a juster title and claim to a Divine Institution than any of the other Forms of Church Government can do , all which yet do pretend thereunto , viz. that of the Papal Monarchy , that of the Presbyterian Democracy , and that of the Independents by particular Congregations , or gathered Churches . 2. But we are assured by the undoubted Testimony of ancient Records and later Histories , that this Form of Government hath been continued with such an universal , uninterrupted , unquestioned succession in all the Churches of God , and in all Kingdoms that have been called Christian throughout the whole world for fifteen hundred years together ; that there never was in all that time any considerable opposition made there against . That of Aerius was the greatest , wherein yet there was little of consideration , beside these two things : That it grew at the first but out of discontent ; and gained him at the last but the reputation of an Heretick . From which antiquity and continuance we have just cause to fear , that to endeavour the extirpation thereof , 1. Would give such advantage to the Papists , who usually object against us , and our Religion , the contempt of Antiquity , and the love of Novelty ; that we should not be able to wipe off the aspersion . 2. Would so diminish the just Authority due to the consentient judgment and practice of the Universal Church ( the best Interpreter of Scripture in things not clearly exprest ; for Lex currit cum praxi : ) that without it we should be at a loss in sundry points both of Faith and Manners , at this day firmly believed and securely practiced by us ; when by the Socinians , Anabaptists , and other Sectaries , we should be called upon for our proofs : As namely , sundry Orthodoxal Explications concerning the Trinity and Co-equality of the Persons in the Godhead , against the Arians and other Hereticks ; the number , use and efficacy of Sacraments ; the Baptizing of Infants ; National Churches ; the observation of the Lord's Day ; and even the Canon of Scripture it self .

Thirdly , In respect of our selves ; we are not satisfied , how it can stand with the Principles of Iustice , Ingenuity , and Humanity , to require the extirpation of Episcopal Government ( unless it had been first clearly demonstrated to be unlawful ) to be sincerely and really endeavoured by us , 1. Who have all of us , who have taken any Degree by subscribing the 39 Articles , testified our approbation of that Government : one of those † † Art. 36. Articles affirming the very Book , containing the Form of their Consecration , to contain in it nothing contrary to the Word of God . 2. Who have most of us ( viz. as many as have entred into the Ministery ) received Orders from their hands , whom we should very ill requite for laying their hands upon us , if we should now lay to our hands to root them up , and cannot tell for what . 3. Who have sundry of us , since the beginning of this Parliament , subscribed our Names to Petitions exhibited , or intended to be exhibited , to that High Court , for the continuance of that Government : which as we then did sincerely and really , so we should with like sincerity and reality , still ( not having met with any thing since to shew us our errour ) be ready to do the same again , if we had the same hopes we then had the reception of such Petitions . 4. Who hold some of us our livelyhood , either in whole or part , by those Titles of Deans , Deans and Chapters , &c. mentioned in the Articles ; being Members of some Collegiate or Cathedral Churches . And our memories will not readily serve us with any Example in this kind since the world began ; wherein any state or profession of men , though convicted ( as we are not ) of a Crime that might deserve Deprivation , were required to bind themselves by Oath , sincerely and really to endeavour the rooting out of that ( in it self not unlawful ) together wherewith they must also root out themselves , their Estates and Livelyhoods . 5. Especially it being usual in most of the said Churches , that such persons as are admitted Members thereof , have a personal Oath administred unto them , to maintain the Honour , Immunities , Liberties , and Profits of the same ; and whilst they live to seek the good , and not to do any thing to the hurt , hindrance , or prejudice thereof ; or in other words to the like effect .

Fourthly , In respect of the Church of England ; we are not satisfied how we can swear to endeavour the extirpation of the established Government , no necessity or just cause for so doing , either offering it self , or being offered to our Understandings .

1. Since all Change of Government unavoidably bringeth with it , besides those that are present and evident , sundry other inconveniences , which no wit of man can possibly foresee to provide against , till late experience discover them : We cannot be sure , that the evils which may ensue upon the Change of this Government ( which hath been of so long continuance in this Kingdom , is so deeply rooted in the Laws thereof , and hath so near a conjunction with , and so strong an influence upon the Civil Sate and Government , as that the Change thereof must infer the necessity of a great alteration to be made in the other also ; ) may not be greater than the supposed evils whatsoever they are , which by this Change are sought to be remedied . For there are not yet any come to our knowledge of that desperate nature , as not to be capable of other remedy , than the utter extirpation of the whole Government it self . 2. Whereas the House of Commons have * * — give advantage to this Malignant party to traduce our Proceedings . They infuse into the people that we mean to abolish all Church Government — — Remonst. 15 Dec. 1641. Exact Collect. p. 19. The Lords and Commons do declare , That they intend a due and necessary Reformation of the Government and Liturgy of the Church , and to take away nothing in the one or in the other , but what shall be evil , and justly offensive , or at least unnecessary and barthensome : Declar. 9 Apr. 1642. Exact . Coll. p. 135. remonstrated , That it was far from their purpose or desire to abolish the Church Government , but rather that all the Members of the Church of England should be regulated by such Rules of Order and Discipline as are established by Parliament ; and that it was Malignancy to infuse into the people that they had any oother meaning : We are loth , by consenting to the second Article , to become guilty of such Infusion , as may bring us within the compass and danger of the fourth Article of this Covenant . 3. Since it hath been declared by sundry † † Statute of Carlisle 25 E. 1. recited 25 E. 3. Acts of Parliament , That the holy Church of England was founded in the state of Prelacy within the Realm of England ; we dare not , by endeavouring the extirpation of Prelacy , strike at the very foundation , and thereby ( as much as in us lieth ) co-operate towards the ruine of this famous Church , which in all conscience and duty we are bound with our utmost lawful power to uphold .

Lastly , In respect of our Obligations to his Majesty by our Duty and Oaths ; we are not satisfied how we can swear to endeavour the extirpation of the Church Government by Law established , without forfeiture of those Obligations .

1. Having in the Oath of Supremacy acknowledged the King to be the only Supreme Governour in all Ecclesiastical Causes , and over all Ecclesiastical Persons ; & having bound our selves both in that Oath , and by our Protestation , To maintain the King's Honour , Estate , Iurisdictions , and all manner of Rights : it is clear to our Understandings , that we cannot without disloyalty and injury to him , and double Perjury to our selves , take upon us , without his consent , to make any alteration in the Ecclesiastical Laws or Government , much less to endeavour the extirpation thereof ; unless the imposers of this Covenant had a power and meaning ( which they have openly † † They infuse into the people , that we mean — to leave every man to his own fancy — absolving him of that Obedience which he owes under God unto his Majesty , whom we know to be entrusted with the Ecclesiastical Law , as well as with the Temporal . Exact . Collect. ubi supra , pag. 19. disclaimed ) to absolve us of that Obedience , which under God we owe unto his Majesty , whom they know to be intrusted with the Ecclesiastical Law . 2. We cannot sincerely and really endeavour the extirpation of this Government , without a sincere desire and real endeavour , that his Majesty would grant his Royal Assent to such extirpation . Which we are so far from desiring and endeavouring , that we hold it our bounden duty by our daily prayers to beg at the hands of Almighty God , that he would not for our sins suffer the King to do an act so prejudicial to his Honour and Conscience , as to consent to the rooting out of that estate , which by so many branches of his * * That he will grant , keep , and confirm the Laws , Customs , and Franchises , granted to the Clergy by the glorious King S. Edward . And that he will grant and preserve unto the Bishops , and to the Churches committed to their charge , all Canonical Priviledges and due Law and Iustices ; and that he will protect and defend them , as every good King in his Kingdom ought to be Protector and Defender of the Bishops and the Churches under their Government . Vide Exact . Col. Pag. 290 , 291. Coronation Oath he hath in such a solemn manner sworn by the assistance of God to his power to maintain and preserve . 3. By the Laws of this Land , † † See Stat. 25 H. 8.20 . & 1 E. 6.2 . the Collation of Bishopricks and ‖ ‖ See Stat. 39 Eliz. 8. Deanaries ; the * * Stat. 14 E. 3.4 . & 5. & 17 E. 3.14 . fruits and profits of their Lands and Revenues during their vacancies ; the † † Stat. 26 H. 8.3 . & 1 Eliz. 4. first fruits and yearly tenths out of all Ecclesiastical Promotions ; and sundry other Priviledges , Profits , and Emoluments , arising out of the State Ecclesiastical , are established in the Crown , and are a considerable part of the Revenues thereof ; which , by the extirpation of Prelacy , as it is in the Article expounded , or by subsequent practice evidenced , will be fevered and cut off from the Crown , to the great prejudice and damage thereof . Whereunto as we ought not in common reason , and in order to our Allegiance as Subjects , yield our consent ; so having sworn expressly to maintain the King's Honour and Estate , and to our power to assist and defend all Jurisdictions , &c. belonging to his Highness , or united and annexed to the Imperial Crown of the Realm , we cannot without manifest Perjury ( as we conceive ) consent thereunto . 4. The Government of this Realm being confessedly an Empire or * * — Supremam potestatem & merum imperium apud nos habet Rex , Cambden . Whereas by sundry divers old authentick Histories and Chronicles it is manifestly declared and expressed , that this Realm of England is an Empire , and so hath been accepted in the world , governed by one Supream Head and King , having the Dignity and Royal Estate of the Imperial Crown of the same . Stat. 24 H. 8.12 . See also 1 Eliz. 3. Monarchy , and that of a most excellent temper and constitution ; we understand not how it can become us to desire or endeavour the extirpation of that Government in the Church , which we conceive to be incomparably of all other the most agreeable , and no way prejudicial to the state of so well a constituted Monarchy : Insomuch as King Iames would often say , what his long Experience had taught him , No Bishop , no King . Which Aphorism , though we find in sundry Pamphlets of late years to have been exploded with much confidence and scorn ; yet we must profess to have met with very little in the proceedings of the late times , to weaken our belief of it . And we hope we shall be the less blamed for our unwillingness to have any actual concurrence in the extirpating of Episcopal Government ; seeing of such extirpation there is no other use imaginable , but either the alienation of their Revenues and Inheritances ( which how it can be severed from Sacriledge and Injustice , we leave others to find out ) or to make way for the introducing of some other form of Church Government : which whatsoever it shall be , will ( as we think ) prove either destructive of , and inconsistent with Monarchical Government , or at leastwise more prejudicial to the peaceable , orderly , and effectual exercise thereof , than a well-regulated Episcopacy can possibly be .

§. V. Of the other parts of the Covenant .

HAving insisted the more upon the two first Articles , that concern Religion and the Church , and wherein our selves have a more proper concernment ; we shall need to insist the less upon those that follow , contenting our selves with a few ( the most obvious ) of those many great , and ( as we conceive ) just exceptions that lie there against .

In the third Article , we are not satisfied that our endeavour to preserve and defend the Kings Majestie 's Person and Authority is so limited , as there it is , by that addition , In the preservation and defence of the true Religion and Liberties of the Kingdom . Forasmuch as 1. No such limitation of our duty in that behalf is to be found , either in the Oaths of Supremacy and Allegiance ( which no Papist would refuse to take with such a limitation ) nor in the Protestation , nor in the Word of God . 2. Our endeavour to preserve the Rights and Priviledges of Parliaments , and the Liberties of the Kingdoms , is required to be sworn of us in the same Article without the like or any other limitation added thereunto . 3. Such limitation leaveth the duty of the Subject at so much loosness , and the safety of the King at so great uncertainty ; that whensoever the people shall have a mind to withdraw their obedience , they cannot want a pretence from the same for so doing . 4. After we should , by the very last thing we did ( viz. swearing with such a limitation ) have made our selves guilty of an actual and real diminution ( as we conceive ) of his Majesties just power and greatness : the obtestation would seem very unseasonable ( at the least ) with the same breath to call the world to bear witness with our Consciences , that we had no thoughts or intentions to diminish the same . 5. The swearing with such a limitation is a Testimony of the Subjects Loyalty ( to our seeming ) of a very strange nature ; which , the Principles of their several Religions salved , the Conscience of a most resolute Papist or Sectary may securely swallow , and the Conscience of a good Protestant cannot but strain at .

In the fourth Article , 1. We desire it may be considered , whether the imposing of the Covenant in this Article do not lay a necessity upon the Son , of accusing his own Father , and pursuing him to destruction , in case he should be an Incendiary , Malignant , or other evil Instrument , such as in the Article is described . A course which we conceive to be contrary to Religion , Nature , and Humanity . 2. Whether the swearing according to this Article , doth not rather open a ready way to Children that are sick of the Father , Husbands that are weary of their Wives , &c. by appealing such as stand between them and their desires , of Malignancy , the better to effectuate their unlawful intentions and designs . 3. Our selves having solemnly protested to maintain the Liberty of the Subject , and the House of Commons having publickly declared against the exercise of an Arbitrary Power , with Order that their said Declaration should be printed and published in all the Parish Churches and Chappels of the Kingdom , there to stand and remain as a testimony of the clearness of their intentions ; whether the subjecting of our selves and brethren by Oath unto such punishments , as shall be inflicted upon us ( without Law of Merit ) at the sole pleasure of such uncertain Judges as shall be upon any particular occasion deputed for that effect , of what mean quality or abilities soever they be , even to the taking away of our lives , if they shall think it convenient so to do , though the degree of our offences shall not require or deserve the same ; be not the betraying of our Liberty in the lowest , and the setting up of an Arbitrary Power in the highest degree that can be imagined .

The Substance of the fifth Article , being the settling and continuance of a firm peace and union between the three Kingdoms , since it is our bounden duty to desire , and according to our several places and interests by all lawful means to endeavour the same : we should make no scruple at all to enter into a Covenant to that purpose , were it not 1. That we do not see , nor therefore can acknowledge the happiness of such a blessed Peace between the three Kingdoms ( for we hope Ireland is not forgotten ) as in the Article is mentioned ; so long as Ireland is at War within it self , and both the other Kingdoms engaged in that War . 2. That since no peace can be firm and well-grounded that is not bottom'd upon Justice , the most proper and adequate act whereof is , Ius suum cuique , to let every one have that which of right belongeth unto him ; we cannot conceive how a firm and lasting Peace can be established in these Kingdoms , unless the respective Authority , Power , and Liberty of King , Parliament , and Subject , as well every one as other , be preserved full and entire , according to the known Laws and continued unquestioned customes of the several Kingdoms in former times , and before the beginning of these sad distractions .

In the sixth Article we are altogether unsatisfied .

1. The whole Article being grounded upon a supposition , which hath not yet been evidenced to us , viz. that this Cause , meaning thereby ( or else we understand it not ) the joyning in this Covenant of mutual defence for the prosecution of the late War , was the Cause of Religion , Liberty , and Peace of the Kingdoms ; and that it so much concerned the glory of God , and the good of the Kingdoms , and the honour of the King . 2. If all the Premisses were so clear , that we durst yield our free assent thereunto , yet were they not sufficient to warrant to our Consciences what in this Article is required to be sworn of us ; unless we were as clearly satisfied concerning the lawfulness of the means to be used for the supporting of such a Cause . For since evil may not be done , that good may come thereof ; we cannot yet be perswaded , That the Cause of Religion , Liberty , and Peace , may be supported ; or the Glory of God , the Good of the Kingdoms , and the Honour of the King sought to be advanced , by such means , as ( to our best understandings ) are both improper for those Ends , and destitute of all warrant from the Laws , either of God , or of this Realm .

Lastly , in the Conclusion , our hearts tremble to think that we should be required to pray , that other Christian Churches might be encouraged by our example to joyn in the like Association and Covenant , to free themselves from the Antichristian yoke , &c. Wherein 1. To omit that we do not know any Antichristian yoke under which we were held in these Kingdoms , and from which we owe to this either War or Covenant our freedom ; unless by the Antichristian yoke be meant Episcopal Government , which we hope no man that pretendeth to Truth and Charity will affirm . 2. We do not yet see in the fruits of this Association or Covenant among our selves any thing so lovely , as to invite us to desire ( much less to pray ) that other Christian Churches should follow our example herein . 3. To pray to the purpose in the conclusion of the Covenant expressed , seemeth to us all one in effect as to beseech Almighty God , the God of Love and Peace , 1. To take all love and peace out of the hearts of Christians , and to set the whole Christian world in a combustion . 2. To render the Reformed Religion , and all Protestants odious to all the world . 3. To provoke the Princes of Europe to use more severity towards those of the Reformed Religion ; if not ( for their own security ) to root them quite out of their several Dominions . 4. The tyranny and yoke of Antichrist , if laid upon the nooks of Subjects by their lawful Sovereigns , is to be thrown off by Christian boldness in confessing the Truth , and patient suffering for it ; not by taking up Arms , or violent resisting of the Higher Powers .

§. VI. Some considerations concerning the meaning of the Covenant .

OUR aforesaid Scruples are much strengthened by these ensuing Considerations .

First , That whereas no Oath , which is contradictory to it self , can be taken without Perjury ; because the one part of every contradiction must needs be false : this Covenant either indeed containeth , or at leastwise ( which to the point of Conscience is not much less effectual ) seemeth to us to contain sundry Contradictions ; as namely , amongst others , these .

1. To preserve as it is , without change , and yet to reform and alter , and not to preserve , one and the same Reformed Religion 2. Absolutely and without exception to preserve ; and yet upon supposition to extirpate the self-same thing , viz the present Religion of the Church of Scotland . 3. To reform Church Government established in England and Ireland , according to the Word of God ; and yet to extirpate that Government which we are perswaded to be according thereunto , for the introducing of another whereof we are not so perswaded . 4. To endeavour really the extirpation of Heresies , Schisms , and Prophaneness ; and yet withal to extirpate that Government in the Church , the want of the due exercise whereof we conceive to have been one chief cause of the growth of the said evils ; and do believe the restoring and continuance thereof would be the most proper and effectual remedy . 5. To preserve with our estates and lives the liberties of the Kingdom ; that is ( as in the Protestation is explained ) of the Subject ; and yet contrary to these liberties , to submit to the imposition of this Covenant , and of the Negative Oath , not yet established by Laws ; and to put our lives and estates under the arbitrary power of such as may take away both from us when they please , not only without , but even against Law , if they shall judge it convenient so to do .

Secondly , We find in the Covenant sundry expressions of dark or doubtful construction , whereunto we cannot swear in judgment till their sense be cleared and agreed upon . As , Who are the Common Enemies ? and which be the best Reformed Churches ? mentioned in the first Article . Who ( in the fourth Article ) are to be accounted Malignants ? How far that phrase of hindring Reformation may be extended ? What is meant by the supreme Iudicatory of both the Kingdoms ? and sundry other .

Thirdly , By the use that hath been made of this Covenant ( sometimes to purposes of dangerous consequence ) we are brought into some fears and jealousies , lest by taking the same we should cast our selves into more snares than we are yet aware of . For in the first Article , 1. Whereas we are to endeavour the Reformation of Religion in this Kingdom in Doctrine , Worship , Discipline , and Government , according to the Word of God , and the example of the best Reformed Churches : 1. The Reformation in Worship ( whereby we could not suppose any more was intended ( according to their former † † The Lords and Commons do declare , That they intend a due and necessary Reformation of the Liturgy of the Church ; and to take away nothing therein but what shall be evil and justly often five , or at least unnecessary & burthensom . Dec. 9 Apr. 1642. Exact . Col. p. 135. Declaration ) than a review of the Service-book , that the translations might be in some places amended , some alterations made in the Offices and Rubricks ; or at most some of the Ceremonies laid aside for the reasons of expediency and condescension ) hath produced an utter abolition of the whole form established ; without substituting any other certain form in the room thereof . 2. The Reformation in point of Discipline and Government intended ( so far as by the overtures hitherto made we are able to judge ) is such , as we conceive not to be according to the Word of God , nor ( for any thing we know ) according to the example of any Church that ever was in the World ( best or worst ) since the Creation . 2. In the second Article , our grief and fears had been less , if we could have observed the extirpation of Popery , Heresie , Schism , and Prophaneness , to have been as really intended , and set on with as much speed and animosity , as the extirpation of Prelacy , and that which some call Superstition . But when we see , under the notions of rooting out Prelacy and Superstition , so much quickness used to fetch in the Revenues of the Church , and the sacred Utensils ( no otherwise guilty of Superstition , for ought we know , than that they are worth something ; ) and on the other side , so little yet done toward the extirpation of Heresie , Schism , and Profaneness ( as things of less temporal advantage ; ) We cannot dissemble our suspicion , that the Designers of this Covenant might have something else before their eyes , besides what in the beginning of the Introduction is expressed ; and that there is something meant in this Article that looketh so like Sacriledge , that we are afraid to venture thereon 3. In the third Article , 1. Although we should not otherwise have apprehended any matter of danger or moment in the ordering of the particulars in the Article mentioned ; yet since M. Challoner in his Speech , and others have made advantage thereof to infer from that very order , that the defence of the King's Person and Authority ought to be with subordination to the preservation of the Rights and Priviledges of Parliaments , and the Liberties of the Kingdom , which are * * From whence it is most evident , That the Rights and Privileges of Parliaments and Liberties of the Kingdom are in the first place to be preserved . Answer to Scotish Papers , 18 Nov. 1546 , pag. 21 . in the first place , and before it to be endeavoured ; We hope we shall be excused , if we dare not take the Covenant in this sense ; especially , considering that if the Argument be of any force , it will bind us at least as strongly to endeavour the maintenance of the King's Person , Honour , and Estate in the first place , and the rest but subordinately thereunto ; because they are so ordered in the Protestation : And then , that Protestation having the advantage of preceding , it will bind us more strongly , as being the first Obligation . 2. Whereas some have been the rather induced to take the Covenant in this particular by being told , That that limitation , in the preservation and defence of the true Religion and Liberties of the Kingdoms , was not to be understood exclusively : yet when we find that the House of Commons in their Answer to the Scotish Papers , do † † We observe you mention the defence of the King twice from the Covenant , yet in both places leave out In the preservation and , &c. p. 39 & 46. a main clause without which the other part ought never to be mentioned . p. 56. often press that limitation , as without which the endeavouring to preserve the King's Majestie 's Person and Authority ought not to be mentioned ; it cannot but deterr us from taking the Covenant in this particular so understood . 3. Especially being told in a late Pamphlet , That the King not having preserved the Liberties of the Kingdom , &c. as of duty he ought , is thereby become a Tyrant , and so ceaseth to be a King , and consequently that his Subjects cease to be Subjects , and owe him no longer subjection . Which assertion , since we heartily detest as false and scandalous in the supposition , and in the inference seditious and divellish ; we dare not by subscribing this Article , seem to give the least countenance thereunto . 4. But it striketh us with horrour to think what use hath been made of this fourth Article , concerning the punishment of Malignants , &c. as by others otherways , so especial-by the Corrector of a Speech without doors , written in the defence of M. Challoner's Speech ; who is so bold as to tell the Parliament , That they are bound by their Covenant ( for the bringing of evil Instruments to condign punishment ) to destroy the King and his Posterity ; and that they cannot justifie the taking away of Strafford's and Canterbury's lives for Delinquency , whilst they suffer the chief Delinquent to go unpunished .

§. VII . Of the Salvo's .

THE Salvo's that we have usually met withal , for the avoiding of the aforesaid Scruples , either concerning the whole Covenant , or some particulars therein of special importance ; we find upon examination to be no way satisfactory to our Consciences .

The first is , that we may take the the Covenant in our own sense : but this ( in a matter of this nature , viz. an imposed promissory Oath , in the performance whereof others also are presumed to be concerned ) seemeth to be .

1. Contrary to the nature and end of an Oath , which unless it be full of simplicity , cannot be sworn in Truth and Righteousness , nor serve to the ending of Controversies and Contradictions , which was the use for which it was instituted , Heb. 6. 2. Contrary to the end of Speech ; God having given us the use of Speech for this end , that it might be the Interpreter of the mind ; it behoveth us as in all other our dealings and contracts , so especially where there is the intervention of an Oath , so to speak , as that they whom it concerneth , may clearly understand our meaning by our words . 3. Contrary to the end of the Covenant it self : which being the confirmation of a firm union among the Covenanters , that by taking thereof they might have mutual assurance of mutual assistance and defence : If one may be allowed to take it in one sense , and another in a contrary , the Covenanters shall have no more assurance of mutual assistance each from other after the taking of the Covenant , than they had before . 4. Contrary to the Solemn profession made by each Covenanter ( in express tearms in the conclusion thereof ) in the presence of Almighty God , the searcher of all hearts , that he taketh it with a true intention to perform the same , as he shall answer it at the great day .

2. This will bring a scandal upon our Religion , 1. That we practice that our selves , which we condemn in the Papist , viz. Swearing with Jesuitical equivocations and mental reservations . 2. That we take the glorious and dreadful Name of God in vain ; and play fast and loose with Oaths : inasmuch as what we swear to day in one sense , we may swear the direct contrary to morrow in another . And 3. It will give strength to that charge which is laid to the Presbyterian party in special , both * * Heretici nec Deo , nec hominibus servant fidem — Speciatim hoc addo , Calvinistas in hac re deteriores esse quá Lutheranos . Num Calviniste nullem servant fidem : Iura perjura . — Lutherani moderationes sunt . Becan . 5. Manual . Controv. 14. n. 4. & 6. by Iesuites and † † Invent Oaeths and Covenants for the Kingdom , dispense with them when he pleaseth , swear and forsweae as the wind turneth , like a godly Presbyter . Arraign . of Persec . in Epist. Ded. Sectaries ; that there is no faith to be given to Protestants , whatever they swear ; because they may swear one thing in their words , and in their own sense mean another .

2. The second way is , to take the Covenant with these or the like general Salvo's expressed , viz. So far as lawfully I may ; So far as it is agreeable to the Word of God , and the Laws of the Land ; Saving all Oaths by me formerly taken , &c. But 1. We believe this mocking of God would be so far from freeing us from the guilt of Perjury , that thereby we should rather contract a new guilt of most vile and abominable Hypocrisie . 2. It seemeth all one unto us ( the thing being otherwise supposed unlawful ) as if we should swear to kill , steal , commit adultery , or forswear our selves , so far as lawfully we may . 3. If this would satisfie the Conscience , we might with a good Conscience not only take the present Covenant , but even subscribe to the Council of Trent also ; yea , and to the Turkish Alcoran ; and swear to maintain and defend either of them , viz. so far as lawfully we may , or as they are agreeable to the Word of God .

Thirdly , For the second Article in particular , in the branch concerning the extirpation of Church Government , we are told that it is to be understood of the whole Government , taken collectively , and in sensu composito , so as if we do endeavour but the taking away of Apparitors only , or of any other one kind of inferious Officers belonging to the Ecclesiastical Hierarchy , we shall have sufficiently discharged our whole promise in that particular , without any prejudice done to Episcopacy . But 1. Neither the Composers of the Covenant by their words , nor the Imposers of it by their actions , have given us the least signification that they meant no more . 2. Yea rather , if we may judge either by the cause or the effects , we may well think there was a meaning to extirpate the whole Government , and every part thereof , in the Article expressed . For 1. The Covenant being ( as we have no cause to doubt ) framed at the instance of the Scots , and for the easier procuring of their assistance in the late War , was therefore in all reason so to be framed and understood as to give them satisfaction , and ( considering what themselves have * * By the Covenant both Houses of Parliament , and many thousands of other his Majesties Subjects of England and Ireland , stand bound as well as we to hinder the setting up of the Church Government by Bishops in the Kingdom of Scotland ; And that we as well as they stand bound to endeavour the extirpation thereof in England and Ireland . Scots Declaration to the States of the United Provinces , 5 Aug 1645. recited in Answer to the Scot's Papers , pag. 23 . declared against Episcopacy ) we have little reason to believe the taking away Apparitors , or any thing less than the rooting out of Episcopacy it self , would have satisfied them . 2. The proceedings also since the entring of this Covenant in endeavouring by Ordinance of Parliament to take away the Name , Power , and Revenues of Bishops do sadly give us to understand what was their meaning therein .

Fourthly , As to the Scruples that arise from the Sovereignty of the King , and the Duty of Allegiance as Subjects , we find two several ways of answering , but little satisfaction in either .

1. The former , by saying ( which seemeth to us a piece of unreasonable and strange Divinity ) that Protection and Subjection standing in relation either to other , the King being now disabled to give us protection , we are thereby freed from our bond of Subjection . Whereas 1. The Subjects Obligation ( Ius subjectionis ) doth not spring from , nor relate unto the actual exercise of Kingly protection ; but from and unto the Prince's obligation to protect ( Ius protectionis ) . Which obligation lying upon him as a duty which he is bound in Conscience to perform , when it is in his power so to do ; the relative Obligation thereunto lieth upon us as a duty which we are bound in Conscience to perform , when it is in our power so to do . His inability therefore to perform his duty doth not discharge us from the necessity of performing ours , so long as we are able to do it . 2. If the King should not protect us , but neglect his part , though having power and ability to perform it ; his voluntary neglect ought not to free us from the faithful performance of what is to be done on our part . How much less then ought we to think our selves disobliged from our subjection , when the Non-protection on his part is not from the want of will , but of power ? 2. The later ( wherein yet some have triumphed ) by saying that the Parliament being the Supreme Judicatory of the Kingdom , the King , wheresoever in person , is ever present there in his power , as in all other Courts of Justice : and that therefore whatsoever is done by them , is not done without the King , but by him . But craving pardon first , if in things without our proper sphere we hap to speak unproperly or amiss ; We must next crave leave to be still of the same mind we were , till it shall be made evident to our understandings , that the King is there in his power , as it is evident to our senses , that he is not there in his Person : Which so far as our natural reason and small experience will serve us to judge , all that hath been said to that purpose can never do .

For , first , to the point of presence : 1. We have been brought up in a belief that for the making of Laws the actual † †

The old forms of Acts of Parliament were The King willeth , provideth , ordaineth , establisheth , granteth , &c. by the assent of Parliament , &c. See Statutes till 1 H. 4. After that , The King , of the assent of the Lords Spiritual and Temporal , and at the special instance and request of the Commons of this Realm , hath ordained , &c. See Statutes 1 H. 4. till 1 H. 7. A form of such Petition of the Commons , see 1 R. 3. 6. Prayen the Commons in this present Parliament assembled , that where , &c. Please it therefore your Highness , by the advice and assent of the Lords Spiritual and Temporal in this your present Parliament assembled , and by the Authority of the same , to ordain , &c.

No Bill is an Act of Parliament , Ordinance , or Edict of Law , although both the Houses agree unanimously in it , till it hath the Royal Assent . Ancient Customes , pag. 54.

Assemblee de ceux troys Estats est appellee un Act de Parliament : car sans touts troys n'est ascun Act de Parl. Finch Nomotech . sol. 21.

We admit that no Acts of Parliament are compleat , or formally binding , without the King's assent . H. P. Answer to David Ienkins , pag. 6.

Royal assent was simply necessary , and not only a virtual assent supposed to be included in the Votes of the two Houses : otherwise , what use can be made of his Negative voice ? or what need to * * — which if your Majesty shall be pleased to adorn with your Majesties Royal assent ( without which it can neither be compleat and perfect , nor — ) Stat. 1 Jac. 1. desire his Royal assent to that which may be done as well without it ? 2. The † † Stat. 33 H. 3. 21. Statute providing that the King's assent to any Bill signified under his Great Seal shall be to all intents of Law as valid and effectual , as if he were personally present , doth clearly import that as to the effect of making a Law , the Kings Power is not otherwise really present with the two Houses , than it appeareth either in his Person or under his Seal : Any other real presence is to us a riddle , not much unlike to that of Transubstantion : an imaginary thing , rather devised to serve turns , than believed by those that are content to make use of it . 3. Such presence of the King there , when it shall be made appear to us either from the Writs , whereby the Members of both Houses are called together , or by the standing Laws of the Land , or by the acknowledged judgment and continued practice of former and later Ages , or by any express from the King himself , clearly declaring his mind to that purpose , we shall then as becometh us , acknowledge the same , and willingly submit thereunto .

And as for the Argument drawn from the Analogy of other Courts , wherein the King's Power is always supposed to be virtually present , under submission we conceive it is of no consequence .

1. The Arguments à minore and à majore are subject to many fallacies ; and , unless there be a parity of reason in every requisite respect between the things compared , will not hold good : A petty Constable ( they say ) may do something which a Justice of Peace cannot do : And the Steward of a petty Mannor hath power to administer an Oath , which ( as we are told ) the House of Commons it self hath no power to do . 2. That the High Court of Parliament is the Supream Judicatory , we have been told it is by virtue of the King 's right of presiding there , he being * * Dominus Rex habet ordinariam jurisdictionem , dignitatem & potestatem super omnes qui in regno suo sunt . — Ea quae jurisdictionis sunt & paecis — ad nullum pertinent nisi ad coronam & dignitatem Regiam , nec à corona sebarari possunt . Bracton cited by Stamford , lib. 2. cap. 2. the Supream Iudge , and the Members of both Houses his Council : which being so , the reason of difference is plain between that and other Judicatories in sundry respects . 1. The Judges in other Courts are deputed by him , and do all in his Name , and by his Authority ; and therefore the presence of his power in those Courts of Ministerial Jurisdiction is sufficient , his Personal presence not necessary , neither hath he any Personal vote therein at all . But in the high Court of Parliament , where the King himself is the Supream Judge , judging in his own Name and by his own Authority , his Power cannot be presumed to be really present without either the actual presence of his person , or some virtual representation thereof signified under his Great Seal . 2. The Judges in Inferiour Courts , because they are to act all in his Name , and by his Authority , do therefore take Oaths of fidelity for the right exercising of Judicature in their several places ; sitting there , not by any proper interest of their own , but only in right of the King , whose Judges they are , and therefore they are called the King's Judges and his Ministers . But in the high Court of Parliament , the Lords and Commons sit there in Council with the King as Supream Judge for the good of the whole Realm ; and therefore they are not called the King's Judges , but the King's Council : and they have their several proper rights and interests peculiar and distinct both between themselves , and from that of the Kings ; by reason whereof they become distinct * * For in our Laws , the Clergy , Nobility , and Commonalty are the three Estates . — we your said most loving , faithful , and obedient Subjects ( viz. the Lords Spiritual and Temporal , and the Commons ) representing your three Estates of your Realm of England , 1 Eliz. 3. — the State of the Clergy being one of the greatest States of this Realm . 8 Eliz. 1. Orders , or , as of late times they have been styled ( in this sense we conceive ) † † See Finch supra ad lit . [d] . three distinct Estates . Each of which being supposed to be the best Conservators of their own proper interest ; if the power of any one Estate should be presumed to be virtually present in the other two , that Estate must needs be inevitably liable to suffer in the proper interests thereof : which might quickly prove destructive to the whole Kingdom ; the safety and prospetity of the whole consisting in the conservation of the just rights and proper interests of the main parts , viz. The King , Lords , and Commons inviolate and entire . 3. The Judges of other Courts , forasmuch as their power is but Ministerial and meerly Judicial , are bounded by the present Laws , and limited also by their own Acts ; so as they may neither swerve from the Laws in giving Judgment , nor reverse their own Judgments after they are given . But the high Court of Parliament , having ( by reason of the King 's Supream Power presiding therein ) a Power Legislative as well as Judicial , are not so limited by any earthly Power , but that they may change and over-rule the Laws and their own Acts at their pleasure . The King 's Personal assent therefore is not needful in those other Courts , which are bounded by those Laws whereunto the King hath already given his personal assent ; but unto any Act of Power beside , beyond , above , or against the Laws already established , we have been informed , & it seems to us very agreeable to reason , that the King 's Personal Assent should be absolutely necessary : Forasmuch as every such Act is the exercise of a Legislative , rather than of a Judicial power ; and no Act of Legislative power in any Community ( by consent of all Nations ) can be valid , unless it be confirmed by such person or persons as the Sovereignty of that Community resideth in . Which Sovereignty , with us , so undoubtedly resideth in the person of the King , that his ordinary style runneth , — Our † † The Crown of England hath been so free at all times , that it hath been in no earthly subjection , but immediately to God in all things touching the Regality of the said Crown . — 16 R. 2. 5. Omnis sub so est , & ipsi sub nallo , nisi tantum sub Deo . Parem autem non habet Rex in Regno suo , quia — Item nec multo fortius superiorem aut potentiorem habere dibet , quia sic esset inferior suis subjectis . Bracton . conten . 1. Rubr. 36. — Cui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legibus ipsis legum vim imponendi potestatem Deus dedit . Finch Nomotech . in Epist. Dedic . to King Iames. Sovereign Lord the King : And he is in the Oath of Supremacy expresly acknowledged to be the only Supream Governour within his Realms . And we leave it to the wisdom of others to consider what misery and mischief might come to the Kingdom , if the power of any of these three Estates should be swallowed up by any one , or both the other , and if then under the name of a Judicial , there should be yet really exercised a Legislative power . 4. Since all Judicial Power is radically and originally in the King ( who is for that cause styled by the Laws * * Fons Iustitiae . Bracton . By War to intend the alteration of the Laws in any part of them , is to levy war against the King , and consequently Treason by the Statute of 25 E. 3. — because they are the King's Laws . He is the Fountain from whence in their several Channels they are derived to the Subject Master Saint Iohn's Speech concerning the Earl of Strafford pag. 12. The Fountain of Iustice ) and not in any other Person or Persons , but by derivation from him : it seemeth to us evident , that neither the Judges of Inferiour Courts of Ministerial Justice , nor the Lords and Commons assembled in the High Court of Parliament , may of right exercise any other Power over the Subjects of this Realm , than such as by their respective Patents and Writs issued from the King , or by the known established Laws of the Land formerly assented unto by the Kings of this Realm , doth appear to have been from him derived unto them . Which Laws , Patents , and Writs being the exact boundary of their several Powers , it hath not yet been made appear to our understandings , either from the Laws of the Realm , or from the tenour of those Writs by which the Parliament is called , that the two Houses of Parliament have any power without the King to order , command , or transact ; but with him * * — Et ibidem vobiscum colloquium habere , tractare super dictia negotiis tract . vestrumque consilium impensur . Writ to the Lords . to treat , consult , and advise concerning the great affairs of the Kingdom . In which respect they have sundry times in their Declarations to his Majesty called themselves by the Name of his Great Council . And those Laws and Writs are ( as we conceive ) the proper Topick , from which the just power of the Honourable Houses can be convincingly deduced ; and not such frail Collections , as the wits of men may raise from seeming Analogies and Proportions .

§. VIII . Of the Negative Oath .

WE are not satisfied how we can submit to the taking of the Negative Oath , 1. Without forseiture of that liberty which we have sworn , and are bound to preserve . With which liberty we conceive it to be inconsistent , that any Obligation should be laid upon the Subject by an Oath not established by Act of Parliament . 2. Without abjuring our † † Every Subject by the duty of his Allegiance is bounden to serve and assist his Prince and Sovereign Lord at all seasons when need shall re quire . 11 H. 7. 18. natural Allegiance , and violating the Oaths of Supremacy and Allegiance by us formerly taken . By all which being bound to our power to assist the King , we are by this Negative Oath required to swear , from our heart , not to assist him . 3. Without diminution of his Majesties just Power and Greatness , contrary to the third Article of the Covenant ; by acknowledging a Power in the two Houses of Parliament , in opposition to the King's Power . Whereas we profess our selves unable to understand , how there can be any lawful power exercised within this Realm , which is not subordinate to the power of the King .

§. IX . Of the Ordinances concerning the Discipline and Directory .

1. First , Concerning them altogether ; we are not satisfied how we can submit to such Ordinances of the two Houses of Parliament not having the Royal Assent , 1. As are contrary to the established Laws of this Realm , contained in such Acts of Parliament as were made by the joint consent of King , Lords , and Commons . 2. Nor so only , but also pretend by Repeal to abrogate such Act of Acts. For , since Ejusdem est potestatis destruere , cujus est constituere , it will not sink with us , that a letter power can have a just right to cancel and annul the Act of a greater . 3. Especially the whole power of ordering all matters Ecclesiastical , St. 1 El. 1. being by the Laws in express words for ever annexed to the Imperial Crown of this Realm . And upon what head that Crown ought to stand , none can be ignorant .

As to the particular Ordinances , those that concern the Discipline first , 1. If under that Title be comprehended the Government also ; we cannot submit thereunto , without consenting to the eradiction of a Government of reverend Antiquity in the Church . Which ( notwithstanding the several changes of Religion within this Realm ) hath yet from time to time been continued and confirmed by the publick Laws and great Charters of the Kingdom : than which there cannot be a more ample testimony that it was ever held agreeable to the Civil Government and the Subjects Liberty : Which also the successive Kings of this Realm at their several Coronations have solemnly sworn to preserve : And the continuance whereof for sundry Reasons before ( upon the second Article of the Covenant ) specified , we heartily wish and desire . 2. But if the word Discipline be taken ( as it is in the first Article of the Covenant ) as contra-distinguished unto the Government : there is something even in that also , wherein we are not fully satisfied , viz. the leaving of so much power in so many Persons , and those , many of them of mean quality , for the keeping back of thousands of well-meaning Christians from the benefit and comfort of the blessed Sacrament : an Austerity , for which there appeareth not to us any probable warrant from the Word of God ; but which seemeth rather repugnant , as to the general Principles of Christian Prudence and Charity , so to the directions and practice of St. Paul in particular ; 1 Cor. 5.1 , &c. who in a Church abounding with sundry errours and corruptions both in Faith and Manners ( having first given order for the Excommunicating of one only person , that by shameless continuance in a notorious sin had brought a foul scandal upon the Gospel ) sufficing himself then with a general proposal of the great danger of unworthy communicating , remitteth every other particular person to a Self-examination ; 1 Cor. 11. 28 , &c. without any order either to Ministers or Lay-Elders to exclude any from the holy Communion upon their Examination .

As to the Ordinance concerning the Directory in particular ; we cannot without regret of Conscience ( during our present Judgment , and the continuance of the present Laws ) consent to the taking away of the Book of Common Prayer .

1. Which by our Subscriptions most of us have approved ; with a solemn promise therewithal , in the Publick Service to use the form prescribed therein , and no other . 2. Which according to our said Subscription and Promise , and our bounden duty according to the Statute in that case provided , 1 Eliz. we have hitherto used in our Churches , Chappels , and other Oratories , to the great benefit and comfort of our souls . 3. Which we verily believe not to contain any thing which ( with such favourable construction as of right ought to be allowed to all manner of Writings ) is not justly defensible ; which hath not been by learned and godly men sufficiently maintained against such Exceptions as have been heretofore taken thereat ; and which we are confident ( by the Assistance of Almighty God ) we shall be able to justifie ( as occasion shall be offered ) against all Papists , and other Oppugners or depravers thereof whatsoever . 4. Which is established by an Act of Parliament made ( in peaceable times ) by as good and full authority as any under Heaven can have over us . which doth so weigh with us , that as it freeth us from the necessity of giving in any particular Exceptions against the Directory , or any thing therein contained : so it layeth an inevitable necessity upon us of continuing the form of Prayer therein enjoyned , and of not admitting any Directory or other Form to the prejudice thereof , till the said Act shall by the like good and full Authority be repealed .

In which Statute there is not only an express Command given to all Ministers for the using of the same ; but there are also sanctions of severe punishments to be inflicted upon such of them as shall refuse so to do ; or shall preach , declare or speak any thing to the derogation or depraving of the Book of Common Prayer , or of any thing therein contained , or of any part thereof ; with punishments also to be inflicted upon every other person whatsoever ( the Lords of the Parliament not excepted ) that shall in like manner declare or speak against the said Book ; or shall by deed or threatning compel , or otherwise procure or maintain any Minister to say open Prayer , or to minister any Sacrament in any other manner or form than is mentioned in the said Book ; or shall interrupt or hinder any Minister in the use of the said forms , as by the words of the said Statute more at large may appear .

Which Statute also hath had such universal powerful influence into the succeeding times , that in all such * * Stat. 23. Eliz. 1. & 29 Eliz. 6. & 35 El. 1. & 2. & 3 Iac. 4. & 5. Statutes as have been since made against Popish Recusants , the refusing to be present at Common Prayer , or to receive the Sacrament according to the forms and rites mentioned in that Book , is expressed as the most proper legal character , whereby to distinguish a Popish Recusant from a true Protestant . Insomuch that use hath been made of that very Character in sundry Acts , since the beginning of this present Parliament , for the taxing of double payments upon Recusants .

THus have we clearly and freely represented our present Judgment concerning the said Covenant , Negative Oath , and Ordinances , which upon better information in any particular , we shall be ready to rectifie . Only we desire it may be considered , That if any one single scruple or reason in any the Premisses remain unsatisfied ( though we should receive full satisfaction in all the rest ) the Conscience would also remain still unsatisfied . And in that case , it can neither be reasonable for them that cannot satisfie us to press us , nor lawful for us that cannot be satisfied to submit to the said Covenant , Oath , and Ordinances .

QUINTIL .

Quis damnaverit eum , qui duabus potentissimis rebus defenditur , jure & mente ?

ROM. XIV . 22.

Happy is he that condemneth not himself in that which he alloweth .

A SERMON OF RICHARD HOOKER Author of those LEARNED BOOKS OF Ecclesiastical Politie , Found in the Study of the late Learned Bishop Andrews .

LONDON , Printed for Richard Marriott . 1678.

A SERMON OF Richard Hooker , &c. MATTH. VII . 7. Ask , and it shall be given you ; seek , and you shall find ; knock , and it shall be opened unto you . For whosoever asketh , &c.

AS all the Creatures of God , which attain their highest perfection by process of time , are in their first beginning raw ; so man in the end of his race the perfectest , is at his entrance thereunto the weakest , and thereby longer enforced to continue a subject for other mens compassions to work upon voluntarily , without any other perswader , besides their own secret Inclination , moving them to repay to the common Stock of Humanity such help , as they know that themselves before must needs have borrowed ; the state and condition of all slesh being herein alike . It cometh hereby to pass , that although there be in us , when we enter into this present world , no conceit or apprehension of our own misery , and for a long time after no ability , as much as to crave help or succour at other mens hands ; yet through his most good and gracious Providence , which feedeth the young , even of feathered Fowls and Ravens ( whose natural significations of their necessities are therefore termed in Scripture Prayers and Invocations which God doth hear ) we , amongst them , whom he values at a far higher rate than millions of brute Creatures , do find by perpetual experience , daily occasions given unto every of us , religiously to acknowledge with the Prophet David , Thou , O Lord , from our birth hast been merciful unto us , we have tasted thy goodness hanging even at our Mothers Breasts . That God , which during Infancy preserveth us without our knowledge , teacheth us at years of discretion how to use our own Abilities for procurement of our own good .

Ask , and it shall be given you ; seek , and you shall find ; knock , and it shall be opened unto you . For whosoever doth ask , shall receive ; whosoever doth seek , shall find ; the door unto every one which knocks shall be opened .

In which words we are first commanded to ask , seek , and knock : secondly , promised grace answerable unto every of these endeavours ; asking , we shall have ; seeking , we shall find ; knocking , it shall be opened unto us : thirdly , this grace is particularly warranted , because it is generally here averred , That no man asking , seeking , and knocking shall fail of that whereunto his serious desire tendeth .

1. Of asking or praying I shall not need to tell you , either at whose hands we must seek our aid , or to put you in mind that our hearts are those golden Censers from which the Fume of this Sacred Incense must ascend . For concerning the one , you know who it is which hath said , Call upon me ; and of the other , we may very well think , that if any where , surely first and most of all in our Prayers , God doth make his continual Claim , Fili , da mihi cor tuum , Son , let me never fail in this duty to have thy heart .

Against invocation of any other than God alone , if all Arguments else should fail , the number whereof is both great and forcible , yet this very barr and single challenge might suffice ; That whereas God hath in Scripture delivered us so many patterns for imitation when we pray , yea , framed ready to our hands in a manner all , for suits and supplications , which our condition of life on earth may at any time need , there is not one , no not one to be found directed unto Angels , Saints , or any , saving God alone . So that , if in such cases as this we hold it safest to be led by the best Examples that have gone before , when we see what Noah , what Abraham , what Moses , what David , what Daniel and the rest did ; what form of Prayer Christ himself likewise taught his Church ; and what his blessed Apostles did practice , who can doubt but the way for us to pray so as we may undoubtedly be accepted , is by conforming our Prayers to theirs , whose Supplications we know were acceptable ?

Whoso cometh unto God with a gift , must bring with him a chearful heart , because he loveth hilarem datorem , a liberal and frank affection in giving . Devotion and fervency addeth unto prayers the same that alacrity doth unto gifts ; it putteth vigour and life in them .

Prayer proceedeth from want , which being seriously laid to heart , maketh Suppliants always importunate ; which importunity our Saviour Christ did not only tolerate in the woman of Canaan , Matth. 15. but also invite and exhort thereunto , as the Parable of the wicked Judge sheweth , Luke 13. Our fervency sheweth us sincerely affected towards that we crave : but that which must make us capable thereof , is an humble spirit ; for God doth load with his grace the lowly , when the proud he sendeth empty away : and therefore to the end that all generations of the world might know how much it standeth them upon to beware of all lofty and vain conceits when we offer up our Supplications before him , he hath in the Gospel both delivered this Caveat , and left it by a special chosen parable exemplified . The Pharisee and Publican having presented themselves in one and the same place , the Temple of God , for performance of one and the same duty , the duty of Prayer , did notwithstanding in that respect only so far differ the one from the other , that our Lords own verdict of them remaineth as ( you know ) on record , They departed home , the sinful Publican , through humility of prayer , just ; the just Pharisee , through pride , sinful . So much better doth he accept of a contrite peccavi , than of an arrogant Deo gratias .

Asking is very easie , if that were all God did require : but because there were means which his Providence hath appointed for our attainment unto that which we have from him , and those means now and then intricated , such as require deliberation , study , and intention of wit ; therefore he which imboldeneth to ask , doth after invocation exact inquisition ; a work of difficulty . The baits of sin every where open , ready always to offer themselves ; whereas that which is precious , being hid , is not had but by being sought . Praemia non ad magna praevenitur nisi per magnos labores , Bernard : straitness and roughness are qualities incident unto every good and perfect way . What booteth it to others that we wish them well , and do nothing for them ? As little our selves it must needs avail , if we pray and seek not . To trust to labour without prayer , it argueth impiety and prophaneness ; it maketh light of the Providence of God : and although it be not the intent of a religious mind ; yet it is the fault of those men whose Religion wanteth light of mature Judgment to direct it , when we joyn with our prayer slothfulness & neglect of convenient labour . He which hath said , If any man lack wisdom , let him ask — hath in like sort commanded also to seek wisdom , to search for understanding as for treasure . To them which did only crave a seat in the Kingdom of Christ , his answer , as you know , in the Gospel was this , To sit at my right hand and left hand in the Seat of Glory is not a matter of common gratuity , but of Divine assignment from God . He liked better of him which enquired , Lord , what shall I do that I may be saved ? and therefore him he directeth the right and ready way , Keep the Commandments .

I noted before unto you certain special qualities belonging unto you that ask : In them that seek there are the like : which we may observe it is with many as with them of whom the Apostle speaketh , 2 Tim. 3.7 . They are alway learning , and never able to come to the knowledge of the truth . Ex amore non quaerunt , saith Bernard ; they seek because they are curious to know , and not as men desirous to obey . It was distress and perplexity of mind which made them inquisitive , of whom St. Luke in the Acts reporteth , that sought counsel and advice with urgent solicitation : Men and Brethren , sith God hath blessed you with the spirit of Understanding above others , hide not from miserable persons that which may do them good ; give your counsel to them that need and crave it at your hands , unless we be utterly forlorn : shew us , teach us , what we may do and live . That which our Saviour doth say of Prayer in the open streets , of causing Trumpets to be blown before us when we give our Alms , and of making our Service of God a means to purchase the praise of men , must here be applied to you , who never seek what they ought , but only when they may be sure to have store of lookers on . On my bed , saith the Canticles , there did I seek whom my soul doth love . When therefore thou resolvest they self to seek , go not out of thy chamber into the streets , but shun that frequency which distracteth ; single thy self from thy self , if such sequestration may be attained . When though seekest , let the love of obedience , the sense and feeling of thy necessity , the eye of singleness and sincere meaning guide thy footsteps , and thou canst not slide .

You see what it is to ask and seek ; the next is Knock. There is always in every good thing which we ask , and which we seek , some main wall , some barr'd gate , some strong impediment or other objecting it self in the way between us and home ; for removal whereof , the help of stronger hands than our own is necessary . As therefore asking hath relation to the want of good things desired , and seeking to the natural ordinary means of attainment thereunto ; so knocking is required in regard of hindrances , lets , or impediments , which are doors shut up against us , till such time as it please the goodness of Almighty God to set them open . In the mean while our duty here required is to knock . Many are well contented to ask , and not unwilling to undertake some pains in seeking ; but when once they see impediments which flesh and blood doth judge invincible , their hearts are broken . Israel in Egypt subject to miseries of intolerable servitude , craved with sighs and tears deliverance from that estate , which then they were fully perswaded they could not possibly change , but it must needs be for the better . Being set at liberty to seek the Land which God hath promised unto their Fathers , did not seem tedious or irksome unto them : This labour and travel they undertook with great alacrity , never troubled with any doubt , nor dismayed with any fear , till at the length they came to knock at those brazen gates , the barrs whereof , as they have no means , so they had no hopes to break asunder . Mountains on this hand , and the roaring Sea before their faces ; then all the forces that Egypt could make , coming with as much rage and fury as could possess the heart of a proud , potent , and cruel Tyrant : In these straits , at this instant , Oh that we had been so happy as to die where before we lived a life , though toylsom , yet free from such extremities as now we are fallen into ! Is this the milk and honey that hath been so spoken of ? Is this the Paradise , in description whereof so much glosing and deceiving eloquence hath been spent ? have we after four hundred and thirty years left Egypt to come to this ? While they are in the midst of their mutinous cogitations , Moses with all instancy beateth , and God with the hand of his Omnipotency casteth open the gates before them , maugre even their own both infidelity and despair . It was not strange then , nor that they afterward stood in like repining terms ; for till they came to the very brink of the River Iordan , the least cross accident , which lay at any time in their way , was evermore unto them a cause of present recidivation and relapse . They having the Land in their possession , being seated in the heart thereof , and all their hardest encounters past , Ioshua and the better sort of their Governours , who saw the wonders which God had wrought for the good of that people , had no sooner ended their days , but first one Tribe , than another , in the end all delighted in ease ; fearful to hazard themselves in following the conduct of God , weary of passing so many strait and narrow gates , condescended to ignominious conditions of peace , joyned hands with Infidels , forsook him which had been always the Rock of their Salvation , and so had none to open unto them , although their occasions of knocking were great afterward , moe and greater than before . Concerning Issachar , the words of Iacob , the Father of all the Patriarchs , were these ; Issachar , though bonny and strong enough unto any labour , doth couch notwithstanding as an Ass under all burthens ; He shall think with himself that rest is good , and the Land pleasant , he shall in these considerations rather endure the burthen and yoke of tribute , than cast himself into hazard of war , Gen. 49. We are for the most part all of Issachar's disposition , we account ease cheap , howsoever we buy it . And although we can happily frame our selves sometimes to ask , or endure for a while to seek ; yet loth we are to follow a course of life , which shall too often hem us about with those perplexities , the dangers whereof are manifestly great .

But of the Duties here prescribed of asking , seeking , knocking , thus much may suffice . The Promises follow which God hath made .

2. Ask and receive , seek and find , knock and it shall be opened unto you . Promises are made of good things to come ; and such , while they are in expectation , have a kind of painfulness with them ; but when the time of performance and of present fruition cometh , it bringeth joy .

Abraham did somewhat rejoyce in that which he saw would come , although knowing that many Ages & Generations must first pass : Their exultation far greater , who beheld with their eys , and imbraced in their arms him which had been before the hope of the whole world . We have found that Messias , have seen the salvation ; Behold here the Lamb of God which taketh away the sins of the world . These are speeches of men not comforted with the hope of that they desire , but rap'd with admiration at the view of enjoyed bliss .

As oft therefore as our case is the same with the Prophet Davids ; or that experience of God's abundant mercy towards us doth wrest from our mouths the same acknowledgments which it did from his , I called on the Name of the Lord , and he hath rescued his servant : I was in misery and he saved me : Thou Lord hast delivered my soul from death , mine eyes from tears , and my feet from falling : I have ask'd and received , sought and found , knock'd and it hath been oopened unto me : Can there less be expected at our hands , than to take the Cup of Salvation , and bless , magnifie , and extoll the mercies heaped upon the heads of the sons of men ? Ps. 116. Are we in the case of them , who as yet do any ask and have not received ? It is but attendance a small time , we shall rejoyce then ; but how ? we shall find , but where ? it shall be opened , but with what hand ? To all which demands I must

Answer , Use the words of our Saviour Christ , quid hoc ad te , what are these things unto us ? Is it for us to be made acquainted with the way he hath to bring his counsel & purposes about ? God will not have great things brought to pass , either altogether without means , or by those means altogether which are to our seeming probable and likely . Not without means , lest under colour of repose in God we should nourish at any time in in our selves idleness : not by the meer hability of means gathered together through our own providence , lest prevailing by helps which the common course of nature yieldeth , we should offer the Sacrifice of Thanksgiving for whatsoever prey we take to the Nets which our singers did weave ; than which there cannot be to him more intolerable injury offered Vere & absque dubio , saith St. Bernard , hoc quisque est pessimus quo optimus , si hoc ipsum quo est optimus ascribat sibi ; the more blest , the more curst , if we make his graces our own glory , without imputation of all to him ; whatsoever we have we steal , and the multiplication of Gods favours doth but aggravate the crime of our Sacriledge : He knowing how prone we are to unthankfulness in this kind , tempereth accordingly the means , whereby it is his pleasure to do us good . This is the reason , why God would neither have Gideon to conquer without any Army , nor yet to be furnish'd with too great an host . This is the cause why , as none of the promises of God do fail , so the most are in such sort brought to pass , that , if we after consider the circuit , wherein the steps of his Providence have gone , the due consideration thereof cannot choose but draw from us the very self same words of astonishment , which the blessed Apostle hath ; O the depth of the riches of the wisdom of God! How unsearchable are his counsels , and his ways past finding out ! Let it therefore content us always to have his word for an absolute warrant ; we shall receive and find in the end ; it shall at length be opened unto you : however , or by what means , leave it to God .

3. Now our Lord groundeth every mans particular assurance touching this point upon the general Rule and Axiom of his Providence , which hath ordained these effects to flow and issue out of these causes ; gifts of suits , finding out of seeking , help out of knocking ; a principle so generally true , that on his part it never faileth .

For why ? it is the glory of God to give ; his very nature delighteth in it ; his mercies in the current , through which they would pass , may be dried up , but at the head they never fail . Men are soon weary both of granting and of hearing suits , because our own insufficiency maketh us still affraid , lest by benefiting of others we impoverish our selves . We read of large and great proffers , which Princes in their fond and vainglorious moods have poured forth : as that of Herod ; and the like of Ahasuerus in the Book of Hester . Ask what thou wilt , though it reach to the half of my Kingdom , I will give it thee : which very words of profusion do argue , that the ocean of no estate in this world doth so flow , but it may be emptied . He that promiseth half of his Kingdom , foreseeth how that being gone , the remainder is but a a moiety of that which was . What we give we leave ; but what God bestoweth benefiteth us , and from him it taketh nothing : wherefore in his propositions there are no such fearful restraints ; his terms are general in regard of making , Whatsoever ye ask the Father in my Name ; and general also in respect of persons , whosoever asketh , whosoever seeketh . It is true , St. Iames saith , Ye ask , and yet ye receive not , because you ask amiss ; ye crave to the end ye might have to spend upon your own lusts . The rich man sought Heaven , but it was then , when he felt Hell . The Virgins knocked in vain , because they overslipped their opportunity ; and when the time was to knock , they slept : But quaerite Dominum dum inveniri potest , perform these duties in their due time and due sort . Let there , on our part , be no stop , and the bounty of God we know is such , that he granteth over and above our desires . Saul sought an Ass , and found a Kingdom . Solomon named wisdom , and God gave Solomon wealth also , by way of surpassing . Thou hast prevented thy servant with blessings , saith the Prophet David . He asked life , and thou gavest him long life , even for ever and ever . God a giver ; He giveth liberally , and upbraideth none in any wise : And therefore he better knoweth than we the best times , and the best means , and the best things , wherein the good of our Souls consisteth .

FINIS .

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