of Boothby Pannell, in the same County of Lincoln; a town which
has been made famous, and must continue to be famous, because Dr.
Sanderson, the humble and learned Dr. Sanderson, was more than forty
years Parson of Boothby Pannell, and from thence dated all or most of
his matchless writings.
To this living--which was of no less value, but a purer air than
Wibberton--he was presented by Thomas Harrington, of the same County,
and Parish, Esq., who was a gentleman of a very ancient family, and of
great use and esteem in his country during his whole life. And in this
Boothby Pannell the meek and charitable Dr. Sanderson and his patron
lived with an endearing, mutual, and comfortable friendship, till the
death of the last put a period to it.
[Sidenote: Resigns his Fellowship]
About the time that he was made Parson of Boothby Pannell, he resigned
his Fellowship of Lincoln College unto the then Rector and Fellows;
and his resignation is recorded in these words:
Ego Robertus Sanderson perpetuus, &c.
I Robert Sanderson, Fellow of the College of St. Mary's and
All-Saints, commonly called Lincoln College, in the University of
Oxford, do freely and willingly resign into the hands of the Rector
and Fellows, all the right and title that I have in the said College,
wishing to them and their successors all peace, and piety, and
happiness, in the name of the Father, and of the Son, and of the Holy
Ghost. Amen.
ROBERT SANDERSON.
May 6, 1619.
And not long after this resignation, he was by the then Bishop of
York,[10] or the King _sede vacante_, made Prebend of the Collegiate
Church of Southwell in that Diocese; and shortly after of Lincoln by
the Bishop of that See.
[Sidenote: Marriage]
And being now resolved to set down his rest in a quiet privacy at
Boothby Pannell, and looking back with some sadness upon his removal
from his general acquaintance left in Oxford, and the peculiar
pleasures of a University life; he could not but think the want of
society would render this of a country Parson the more uncomfortable,
by reason of that want of conversation; and therefore he did put
on some faint purposes to marry. For he had considered, that though
marriage be cumbered with more worldly care than a single life; yet a
complying and a prudent wife changes those very cares into so mutual a
content, as makes them become like the sufferings of St. Paul, Colos.
i. 24, which he would not have wanted because they occasioned his
rejoicing in them. And he, having well considered this, and observed
the secret unutterable joys that children beget in parents, and
the mutual pleasures and contented trouble of their daily care and
constant endeavours to bring up those little images of themselves, so
as to make them as happy as all those cares and endeavours can make
them: he, having considered all this, the hopes of such happiness
turned his faint purposes into a positive resolution to marry. And he
was so happy as to obtain Anne, the daughter of Henry Nelson, Bachelor
in Divinity, then Rector of Haugham, in the County of Lincoln, a man
of noted worth and learning. And the Giver of all good things was so
good to him, as to give him such a wife as was suitable to his own
desires; a wife, that made his life happy by being always content when
he was cheerful; that divided her joys with him, and abated of his
sorrow, by bearing a part of that burden; a wife that demonstrated her
affection by a cheerful obedience to all his desires, during the whole
course of his life; and at his death too, for she outlived him.
[Sidenote: A country parson]
And in this Boothby Pannell, he either found or made his parishioners
peaceable, and complying with him in the decent and regular service
of God. And thus his Parish, his patron, and he lived together in
a religious love and a contented quietness; he not troubling their
thoughts by preaching high and useless notions, but such plain truths
as were necessary to be known, believed and practised, in order to
their salvation. And their assent to what he taught was testified by
such a conformity to his doctrine, as declared they believed and loved
him. For he would often say, "That, without the last, the most evident
truths--heard as from an enemy, or an evil liver--either are not, or
are at least the less effectual; and do usually rather harden than
convince the hearer."
And this excellent man did not think his duty discharged by only
reading the Church prayers, catechising, preaching, and administering
the Sacraments seasonably; but thought--if the Law or the Canons may
seem to enjoin no more,--yet that God would require more, than the
defective laws of man's making can or do enjoin; the performance of
that inward law, which Almighty God hath imprinted in the conscience
of all good Christians, and inclines those whom he loves to perform.
He, considering this, did therefore become a law to himself,
practising what his conscience told him was his duty, in reconciling
differences, and preventing lawsuits, both in his Parish and in the
neighbourhood. To which may be added his often visiting sick and
disconsolate families, persuading them to patience, and raising them
from dejection by his advice and cheerful discourse, and by adding
his own alms, if there were any so poor as to need it: considering how
acceptable it is to Almighty God, when we do as we are advised by
St. Paul, Gal. vi. 2, "Help to bear one another's burden," either of
sorrow or want: and what a comfort it will be, when the Searcher of
all hearts shall call us to a strict account for that evil we have
done, and the good we have omitted, to remember we have comforted and
been helpful to a dejected or distressed family.
[Sidenote: The poor tenant]
And that his practice was to do good, one example may be, that he met
with a poor dejected neighbour, that complained he had taken a meadow,
the rent of which was 9_l_. a year; and when the hay was made ready
to be carried into his barn, several days' constant rain had so raised
the water, that a sudden flood carried all away, and his rich Landlord
would bate him no rent; and that unless he had half abated, he and
seven children were utterly undone. It may be noted, that in this age
there are a sort of people so unlike the God of Mercy, so void of the
bowels of pity, that they love only themselves and children: love them
so, as not to be concerned, whether the rest of mankind waste their
days in sorrow or shame; people that are cursed with riches, and a
mistake that nothing but riches can make them and their's happy. But
it was not so with Dr. Sanderson; for he was concerned, and spoke
comfortably to the poor dejected man; bade him go home and pray, and
not load himself with sorrow, for he would go to his Landlord next
morning; and if his Landlord would not abate what he desired, he and a
friend would pay it for him.
[Sidenote: The rich landlord]
[Sidenote: A successful mediator]
To the Landlord he went the next day, and, in a conference, the
Doctor presented to him the sad condition of his poor dejected Tenant;
telling him how much God is pleased when men compassionate the poor:
and told him, that though God loves sacrifice, yet he loves mercy so
much better, that he is pleased when called the God of Mercy. And
told him, the riches he was possessed of were given him by that God of
Mercy, who would not be pleased, if he, that had so much given,
yea, and forgiven him too, should prove like the rich steward in the
Gospel, "that took his fellow servant by the throat to make him pay
the utmost farthing." This he told him: and told him, that the law of
this nation--by which law he claims his rent--does not undertake to
make men honest or merciful; but does what it can to restrain men from
being dishonest or unmerciful, and yet was defective in both: and that
taking any rent from his poor Tenant, for what God suffered him not to
enjoy, though the law allowed him to do so, yet if he did so, he was
too like that rich Steward which he had mentioned to him; and told him
that riches so gotten, and added to his great estate, would, as Job
says, "prove like gravel in his teeth:" would in time so corrode his
conscience, or become so nauseous when he lay upon his deathbed, that
he would then labour to vomit it up, and not be able: and therefore
advised him, being very rich, to make friends of his unrighteous
Mammon, before that evil day come upon him: but however, neither
for his own sake, nor for God's sake, to take any rent of his poor,
dejected, sad Tenant; for that were to gain a temporal, and lose his
eternal happiness. These and other such reasons were urged with so
grave and compassionate an earnestness, that the Landlord forgave his
Tenant the whole rent.
The Reader will easily believe that Dr. Sanderson, who was so meek and
merciful, did suddenly and gladly carry this comfortable news to the
dejected Tenant; and we believe, that at the telling of it there was
mutual rejoicing. It was one of Job's boasts, that "he had seen none
perish for want of clothing: and that he had often made the heart of
the widow to rejoice." Job xxxi. 19. And doubtless Dr. Sanderson
might have made the same religious boast of this and very many like
occasions. But, since he did not, I rejoice that I have this just
occasion to do it for him; and that I can tell the Reader, I might
tire myself and him, in telling how like the whole course of Dr.
Sanderson's life was to this which I have now related.
[Sidenote: Contented obscurity]
Thus he went on in an obscure and quiet privacy, doing good daily both
by word and by deed, as often as any occasion offered itself; yet not
so obscurely, but that his very great learning, prudence, and piety
were much noted and valued by the Bishop of his Diocese, and by most
of the nobility and gentry of that county. By the first of which
he was often summoned to preach many Visitation Sermons, and by the
latter at many Assizes. Which Sermons, though they were much esteemed
by them that procured, and were fit to judge them; yet they were the
less valued, because he read them, which he was forced to do; for
though he had an extraordinary memory,--even the art of it,--yet he
had such an innate invincible fear and bashfulness, that his memory
was wholly useless, as to the repetition of his sermons as he had writ
them; which gave occasion to say, when they were first printed and
exposed to censure, which was in the year 1632,--"that the best
Sermons that were ever read, were never preached."
[Sidenote: Chaplain to Charles I.]
In this contented obscurity he continued, till the learned and good
Archbishop Laud,[11] who knew him well in Oxford,--for he was
his contemporary there,--told the King,--'twas the knowing and
conscientious King Charles the First,--that there was one Mr.
Sanderson, an obscure country Minister, that was of such sincerity,
and so excellent in all casuistical learning, that he desired
his Majesty would make him his Chaplain. The King granted it most
willingly, and gave the Bishop charge to hasten it, for he longed to
discourse with a man that had dedicated his studies to that useful
part of learning. The Bishop forgot not the King's desire, and Mr.
Sanderson was made his Chaplain in Ordinary in November following,
1631. And when they became known to each other, the King did put many
Cases of Conscience to him, and received from him such deliberate,
safe, and clear solutions, as gave him great content in conversing
with him; so that, at the end of his month's attendance, the King told
him, "he should long for the next November; for he resolved to have a
more inward acquaintance with him, when that month and he returned."
And when the month and he did return, the good King was never absent
from his Sermons, and would usually say, "I carry my ears to hear
other preachers; but I carry my conscience to hear Mr. Sanderson,
and to act accordingly." And this ought not to be concealed from
posterity, that the King thought what he spake; for he took him to be
his adviser, in that quiet part of his life, and he proved to be his
comforter in those days of his affliction, when he apprehended himself
to be in danger of death or deposing. Of which more hereafter.
[Sidenote: Clerk of the Convocation]
In the first Parliament of this good King,--which was 1625,--he was
chosen to be a Clerk of the Convocation for the Diocese of Lincoln;
which I here mention, because about that time did arise many disputes
about Predestination, and the many critical points that depend upon,
or are interwoven in it; occasioned, as was said, by a disquisition of
new principles of Mr. Calvin's, though others say they were before
his time. But of these Dr. Sanderson then drew up, for his own
satisfaction, such a scheme--he called it _Pax Ecclesiæ_--as then gave
himself, and hath since given others, such satisfaction, that it still
remains to be of great estimation among the most learned. He was also
chosen Clerk of all the Convocations during that good King's reign.
Which I here tell my Reader, because I shall hereafter have occasion
to mention that Convocation in 1640, the unhappy Long Parliament,
and some debates of the Predestination points as they have been since
charitably handled betwixt him, the learned Dr. Hammond,[12] and Dr.
Pierce,[13] the now Reverend Dean of Salisbury.
[Sidenote: "D.D."]
In the year 1636, his Majesty, then in his progress, took a fair
occasion to visit Oxford, and to take an entertainment for two days
for himself and honourable attendants; which the Reader ought to
believe was suitable to their dignities. But this is mentioned,
because at the King's coming thither, Dr. Sanderson did attend him,
and was then--the 31st of August--created Doctor of Divinity; which
honour had an addition to it, by having many of the Nobility of this
nation then made Doctors and Masters of Arts with him; some of whose
names shall be recorded and live with his, and none shall outlive it.
First, Dr. Curle and Dr. Wren,[14] who were then Bishops of Winton and
of Norwich,--and had formerly taken their degrees in Cambridge,
were with him created Doctors of Divinity in his University. So was
Meric,[15] the son of the learned Isaac Casaubon; and Prince Rupert,
who still lives, the then Duke of Lenox, Earl of Hereford, Earl of
Essex, of Berkshire, and very many others of noble birth--too many to
be named--were then created Masters of Arts.
[Sidenote: The New Covenant]
[Sidenote: What followed]
Some years before the unhappy Long Parliament, this nation being then
happy and in peace,--though inwardly sick of being well,--namely, in
the year 1639, a discontented party of the Scots Church were zealously
restless for another reformation of their Kirk-government; and to
that end created a new Covenant, for the general taking of which
they pretended to petition the King for his assent, and that he would
enjoin the taking of it by all of that nation. But this petition was
not to be presented to him by a committee of eight or ten men of their
fraternity; but by so many thousands, and they so armed as seemed
to force an assent to what they seemed to request; so that though
forbidden by the King, yet they entered England, and in the heat of
zeal took and plundered Newcastle, where the King was forced to meet
them with an army: but upon a treaty and some concessions, he sent
them back,--though not so rich as they intended, yet,--for that time,
without bloodshed. But, Oh! this peace, and this Covenant, were but
the fore-runners of war, and the many miseries that followed: for in
the year following there were so many chosen into the Long Parliament,
that were of a conjunct council with these very zealous and as
factious reformers, as begot such a confusion by the several desires
and designs in many of the members of that Parliament, and at last
in the very common people of this nation, that they were so lost by
contrary designs, fears, and confusions, as to believe the Scots and
their Covenant would restore them to their former tranquillity. And to
that end the Presbyterian party of this nation did again, in the year
1643, invite the Scotch Covenanters back into England: and hither they
came marching with it gloriously upon their pikes and in their hats,
with this motto: "For the Crown and Covenant of both Kingdoms." This
I saw, and suffered by it. But when I look back upon the ruin of
families, the bloodshed, the decay of common honesty, and how the
former piety and plain dealing of this now sinful nation is turned
into cruelty and cunning, I praise God that he prevented me from being
of that party which helped to bring in this Covenant, and those sad
confusions that have followed it. And I have been the bolder to say
this to myself, because in a sad discourse with Dr. Sanderson, I heard
him make the like grateful acknowledgment.
[Sidenote: Changes in the Service Book]
This digression is intended for the better information of the reader
in what will follow concerning Dr. Sanderson. And first, that the
Covenanters of this nation, and their party in Parliament, made many
exceptions against the Common Prayer and ceremonies of the Church, and
seemed restless for a Reformation: and though their desires seemed not
reasonable to the King, and the learned Dr. Laud, then Archbishop
of Canterbury; yet, to quiet their consciences, and prevent future
confusion, they did, in the year 1641, desire Dr. Sanderson to call
two more of the Convocation to advise with him, and that he would
then draw up some such safe alterations as he thought fit in the
Service-book, and abate some of the ceremonies that were least
material for satisfying their consciences:--and to this end they did
meet together privately twice a week at the Dean of Westminster's[16]
house, for the space of three months or more. But not long after that
time, when Dr. Sanderson had made the reformation ready for a view,
the Church and State were both fallen into such a confusion, that Dr.
Sanderson's model for reformation became then useless. Nevertheless,
his reputation was such, that he was, in the year 1642, proposed by
both Houses of Parliament to the King, then in Oxford, to be one of
their trustees for the settling of Church-affairs, and was allowed of
by the King to be so: but that treaty came to nothing.
[Sidenote: Regius Professor of Divinity]
In the year 1643, the two Houses of Parliament took upon them to make
an ordinance, and call an Assembly of Divines, to debate and settle
some Church-controversies, of which many were very unfit to judge; in
which Dr. Sanderson was also named, but did not appear; I suppose for
the same reason that many other worthy and learned men did forbear,
the summons wanting the King's authority. And here I must look back,
and tell the Reader, that in the year 1642, he was, July 21st, named
by a more undoubted authority to a more noble employment, which was
to be Professor Regius of Divinity in Oxford: but, though knowledge be
said to puff up, yet his modesty and too mean an opinion of his great
abilities, and some other real or pretended reasons,--expressed in his
speech, when he first appeared in the chair, and since printed,--kept
him from entering into it till October, 1646.
[Sidenote: His lectures]
He did, for about a year's time, continue to read his matchless
Lectures, which were first _de Juramento_, a point very difficult, and
at that time very dangerous to be handled as it ought to be. But this
learned man, as he was eminently furnished with abilities to satisfy
the consciences of men upon that important subject; so he wanted not
courage to assert the true obligation of Oaths in a degenerate age,
when men had made perjury a main part of their religion. How much
the learned world stands obliged to him for these, and his following
Lectures _de Conscientiâ_, I shall not attempt to declare, as
being very sensible that the best pens must needs fall short in the
commendation of them: so that I shall only add, that they continued
to this day, and will do for ever, as a complete standard for the
resolution of the most material doubts in Casuistical Divinity. And
therefore I proceed to tell the Reader, that about the time of his
reading those Lectures,--the King being then prisoner in the Isle of
Wight,--the Parliament had sent the Covenant, the Negative Oath, and
I know not what more, to be taken by the Doctor of the Chair, and
all Heads of Houses; and all other inferior Scholars, of what degree
soever, were all to take these Oaths by a fixed day; and those that
did not, to abandon their College, and the University too, within
twenty-four hours after the beating of a drum; for if they remained
longer, they were to be proceeded against as spies.
Dr. Laud, then Archbishop of Canterbury, the Earl of Strafford, and
many others, had been formerly murdered by this wicked Parliament; but
the King yet was not: and the University had yet some faint hopes that
in a Treaty then in being, or pretended to be suddenly, there might
be such an agreement made between King and Parliament, that the
Dissenters in the University might both preserve their consciences and
subsistence which they then enjoyed by their Colleges.
[Sidenote: A mistaken hope]
[Sidenote: Manifesto to Parliament.]
And being possessed of this mistaken hope, that the Parliament were
not yet grown so merciless as not to allow manifest reason for their
not submitting to the enjoined Oaths, the University appointed
twenty delegates to meet, consider, and draw up a Manifesto to the
Parliament, why they could not take those oaths but by violation
of their consciences: and of these delegates Dr. Sheldon,--late
Archbishop of Canterbury,--Dr. Hammond,--Dr. Sanderson, Dr.
Morley,--now Bishop of Winchester,--and that most honest and as
judicious Civil Lawyer, Dr. Zouch,[17] were a part; the rest I cannot
now name: but the whole number of the delegates requested Dr. Zouch
to draw up the Law part, and give it to Dr. Sanderson: and he was
requested to methodise and add what referred to reason and conscience,
and put it into form. He yielded to their desires and did so. And
then, after they had been read in a full Convocation, and allowed of,
they were printed in Latin, that the Parliament's proceedings and the
University's sufferings might be manifested to all nations: and the
imposers of these oaths might repent, or answer them: but they were
past the first; and for the latter, I might swear they neither can,
nor ever will. And these Reasons were also suddenly turned into
English by Dr. Sanderson, that those of these three kingdoms might the
better judge of the loyal party's sufferings.
[Sidenote: "Cases of Conscience"]
[Sidenote: The King's errors]
[Sidenote: Translation of "De Juramento"]