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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67467	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.	Walton, Izaak, 1593-1683.; Sanderson, Robert, 1587-1663. Judgment concerning submission to usurpers.; Sanderson, Robert, 1587-1663. Pax ecclesiae.; Hooker, Richard, 1553 or 4-1600. Sermon of Richard Hooker, author of those learned books of Ecclesiastical politie.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.; Sanderson, Robert, 1587-1663. Judicium Universitatis Oxoniensis. English.	1678 (1678)	Wing W667; ESTC R8226	137,878	542

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

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. † See Stat. 25 H. 8.20 1 E. 6.2 ‖ See Stat. 39 Eliz. 8. * Stat. 14 E. 3.4 5. 17 E. 3.14 † Stat. 26 H. 8.3 1 Eliz. 4. * 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. † 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. * 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 † 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. * 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. † 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. * 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 † 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. * 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. † Stat. 33 H. 3. 21. * 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. * 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. † See Finch supra ad lit d † 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. * 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. * Et ibidem vobiscum colloquium habere tractare super dictia negotiis tract vestrumque consilium impensur Writ to the Lords † 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. St. 1 El. 1. 1 Cor. 5.1 c. 1 Cor. 11. 28 c. 1 Eliz. * Stat. 23. Eliz. 1. 29 Eliz. 6. 35 El. 1. 2. 3 Iac. 4. 5.

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

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 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 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 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