Lives of John Donne, Henry Wotton, Rich'd Hooker, George Herbert,
by
Izaak Walton
Part 5 out of 5
1638, "De Quatuor Linguis Commentatio," 1650, "Of Credulity and
Incredulity," 1668. He died on July 14, 1671.]
[Footnote 16: Dr. John Williams was then Dean of Westminster. He held
this Deanery _in Commendam_ during the whole time of his being Bishop
of Lincoln, and likewise three years after his translation to York.]
[Footnote 17: Was born at Anstley, in Wiltshire, in 1590; he received
his education in William of Wykeham's school, near Winchester; was
matriculated in the University of Oxford in 1608, and admitted Fellow
of New College in 1609. He took the degree of LL.B. June 30, 1614,
and that of LL.D. April 8, 1619. He no sooner had obtained his first
degree than he became an Advocate in Doctors' Commons. Through the
influence of his noble kinsman, who was then Lord of the Cinque Ports,
he was elected, in 1620, a Burgess to serve in Parliament for Hythe
in Kent. In the same year he succeeded Dr. John Budden as Professor
of Civil law; and in 1625, he was appointed Principal of Alban's Hall.
Though a layman, he held the Prebend of Shipston, in the Church of
Salisbury, which was then first annexed to the Law Professorship by
James I.
After the Restoration, Dr. Zouch, whose loyalty always remained
unimpeached, had the honour of being named by the King, along with
several other Commissioners, to restore the splendours and regulate
the disorders of the University. He was re-instated in the Court of
Admiralty; and if he had lived he would doubtless have attained those
higher dignities in his profession, to which his integrity and great
abilities entitled him. He died at his apartments in Doctors' Commons,
London, March 1, 1660.]
[Footnote 18: Let it ever be remembered to the honour of this Prelate,
whom Charles I. was wont to call "the good man," and whom he declared
to be his greatest comfort in his most afflictive situation, that he
delivered his sentiments without disguise to the King, on the subject
of Lord Strafford's fate, telling him plainly, that "he ought to do
nothing with an unsatisfied conscience, upon any consideration in
the world." His character is thus beautifully pourtrayed by Sir Henry
Wotton, in a letter to the Queen of Bohemia. "There is in him no
tumour, no sourness, no distraction of thoughts; but a quiet mind, a
patient care, free access, mild and moderate answers. To this I must
add, a solid judgment, a sober plainness, and a most indubitable
character of fidelity in his very face; so as there needs not much
study to think him both a good man and a wise man."]
[Footnote 19: This learned person went abroad in 1626, and spent
four years in visiting Asia and Africa. He again left England, and
travelled over several parts of Europe. He afterwards joined the
Parliament against Charles I., whom he was appointed to attend from
the very beginning of his imprisonment to the time of his death.
He shewed himself a most faithful servant to the King, whose real
character he soon discovered to be totally different from that which
had been represented to him. In 1660, Charles II. advanced him to the
Dignity of a Baronet, by the name of Thomas Herbert of Tinterne, in
Monmouth "for faithfully serving his royal father during the two
last years of his life."--In 1678 he published "Threnodia Carolina;
containing Memoirs of the two last Years of the reign of King Charles
I." This little work was reprinted in 1813, upon the opening the tomb
of the royal martyr, by Mr. G. Nicoll of Pall Mall, with a "sensible
and seasonable Preface." Sir T. Herbert assisted Sir William Dugdale
in compiling the third volume of his "Monasticon Anglicanum;" and died
at York, his native place, 1682, leaving several MSS. to the public
library at Oxford, and others to that of the Cathedral at York.]
[Footnote 20: This is supposed to have been Mr. Swinfen, an ancestor
(on the female side) of the late Earl St. Vincent.]
[Footnote 21: They were all, except Dr. Wall, ejected in 1647. Dr.
Samuel Fell died of grief, the day he was made acquainted with the
murder of Charles I., viz. on Feb. 1, 1648-9. Dr. Gardner, Canon of
the third stall, lived to be restored, and died in 1670. Dr. Paine,
Canon of the fourth stall, died during the rebellion. Dr. Hammond,
Sub-dean and Canon of the second stall, died in 1660. As for Dr. Wall,
Canon of the seventh stall, he conformed no doubt to the measures of
the Visitors. He died possessed of it in 1666.]
[Footnote 22: Mr. Thomas Brightman, born at Nottingham, and educated
at Queen's College in Cambridge, was Rector of Hawnes in Bedfordshire.
He died suddenly Aug. 24, 1607.
Mr. Thomas Cartwright, the noted Puritan, in allusion to the name of
Mr. Brightman, considers him as full of illumination as "a bright star
in the Church of God." Though no favourable opinion can be entertained
of his writings, yet the acknowledged innocence of his life and
conversation entitles him to every encomium.]
[Footnote 23: Honest Walton rather overstates the case. Thucydides
simply says that attendance on the sick promoted the spread of the
pestilence. (Lib. II. c. 51.)]
[Footnote 24: This amiable philosopher was born Jan. 25th, 1626-17, at
Lismore, in the province of Munster, in Ireland. He was a scholar, a
gentleman, a Christian of the most exalted piety and charity, and a
very eminent Natural philosopher. He died Dec. 30th, 1691.]
[Footnote 25: Dr. Thomas Barlow was born in 1607, at Orton, in
Westmoreland, was made Bishop of Lincoln, in 1675, and died at
Buckden, in 1691. His character appears to have been vacillating; he
was not among the venerable Prelates who stood forth the Protectors
of the Protestant Religion in 1688. His theological learning was
considerable.]
[Footnote 26: Richard Baxter was born at Rowton, in Shropshire, 1615,
and was a Chaplain in the Parliamentary Army, though he was a defender
of Monarchy. He refused the Bishopric of Hereford, and died in 1691.
His "Saint's Everlasting Rest" and "Call to the Unconverted" are his
most famous books.]
[Footnote 27: Dr. Peter Gunning was a loyalist Divine, who suffered
considerably for the Royal cause, and died Bishop of Ely, in 1684.]
[Footnote 28: Dr. John Pearson was the author of the famous
"Exposition of the Creed;" in 1661, he was made Lady Margaret's
Professor of Divinity, at Cambridge, and died Bishop of Chester, in
1686, aged 74.]
[Footnote 29: Dr. William Bancroft, born at Freshingfield, in Suffolk,
in 1616, and educated at Emanuel College, Cambridge, where he
was deprived of his Fellowship in 1649, for refusing to take the
engagement. He was made Archbishop in 1677, and in 1688, he was one of
the seven Prelates sent to the Tower by James II. At the Revolution
he refused taking the Oaths to the new government, for which he was
suspended and deprived. He died in retirement Nov. 14th, 1693.]
[Footnote 30: Bishop Sanderson's Will is recorded in the Prerogative
Court of Canterbury, in the volume called Juxon, Article 37. After his
death, it was industriously reported that he repented of his writing
against the Presbyterians, and would not suffer a Church Minister to
pray by him, which is refuted by the narrative of Mr. Pullin's giving
him the Sacrament.]
[Footnote 31: Mr. John Pullin, B.D., and formerly Fellow of Magdalen
College, Cambridge. His name is subscribed to a copy of commendatory
Latin verses prefixed to "Duport's Greek Version of Job." He was a
Prebendary, and also Chancellor of Lincoln.]
DR. PIERCE'S LETTER.
[Sidenote: Letters from Sanderson]
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
pleased 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 Armenians, as they are commonly (though unjustly
and unskilfully) miscalled on either side.
[Sidenote: Dr. Hammond's book]
The whole letter I allude to does consist of several sheets, whereof
a good part had been made public long ago, by the most learned, most
judicious, most pious Dr. Hammond, (to whom I sent it both for his
private, and for the public satisfaction, if he thought fit,) in his
excellent book, entitled, "A Pacific Discourse of God's Grace and
Decrees, in full accordance with Dr. Sanderson:" to which discourse
I refer 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
received 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 8th to the
23rd page, and as far as the end of section 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 Lincoln, 1625, he reduced the Quinquarticular Controversy
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 fancy. There you
will meet with his two weighty reasons against them both, and find his
happy change of judgment to have been ever since the year 1625, even
thirty-four 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.
[Sidenote: Arriba discussed]
I now proceed to let you know from Dr. Sanderson's own hand,[1] which
was never printed, (and which you can hardly know from any, unless
from his son, or from myself,) 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,[2] who had undertaken to clear the differences in
the great controversy _De Concordia Gratiae et Liberi Arbitrii_. 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 (Gregory XV.), 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 co-existence of all things past, present, and
future [Latin] _in mente divina 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 et actualem existentiam_; yet
confesseth it 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 gratia_, whereof time is the
measure; and that God worketh _fortiter_ in the one (though not
_irresistibiliter_) as well _suamter_ in the other, wherein the
free will 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 inferior causes and effects. These, I
say, we must acknowledge for the [Greek: hoti] but for the [Greek: to
pos], I thought it bootless for me to think of comprehending it. And
so came the two _Acta Synodalia Dordrechtana_ to stand in my study,
only to fill up a room to this day."
[Sidenote: "Vindiciae Gratiae" discussed]
And yet see the restless curiosity of man. Not many years after, to
wit, A.D. 1632, out cometh Dr. Twiss's[3] _Vindiciae Gratiae_, a large
volume, purposely writ against Arminius: and then, notwithstanding my
former resolution, I must need be meddling again. The respect I bore
to his person and great learning, and the 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
_e 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 endeavour 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 diversely 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 untrodden
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, that 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 co-ordinate 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 partlum_ 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 past thoughts having spun out to a far greater
length than I intended, I shall give a shorter account of what they
now are concerning these points.
[Sidenote: Hammond and Sanderson]
For which account I refer you to the following parts of Dr. Hammond's
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 refer you
to his letters already printed by his consent, in my large Appendix to
my Impartial Enquiry into the Nature of Sin, sec. 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
"Your affectionate
"Humble Servant,
"THO. PIERCE.
"North Tidworth,
"March 5, 1677-8."
[Footnote 1: Sir, I pray note, that all that follows between inverted
commas 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.]
[Footnote 2: Arriba.]
[Footnote 3: This learned nonconformist was born at Reading about
1575, and educated at Winchester School, and New College, Oxford. He
had been Chaplain to the Princess Elizabeth. He died at Newbury, July
20, 1646. Wood says, "his plain preaching was esteemed good; his solid
disputations were accounted better; but his pious life was reckoned
best of all."]
THE BISHOP OF LINCOLN'S LETTER.
[Sidenote: Sanderson's Life]
[Sidenote: Erroneous doctrines]
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 twenty years; and,
in Oxon, to enjoy 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 retired into the country, I had the benefit of his
letters; wherein, with great candour and kindness, he answered those
doubts I proposed, 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 seemed 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 unadvised abettors of it are, and shall be,
to me apocryphal.
[Sidenote: "De Conscientia"]
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 honourable person[1] (whose piety I value more
than his nobility and learning, though both be great) about a case of
conscience concerning oath and vows, their nature and obligation; in
which, for some particular reasons, he then desired more fully to
be informed; I commended to him Dr. Sanderson's book "De Juramento;"
which having read, with great satisfaction, he asked me,--"If I
thought the Doctor could be induced to write Cases of Conscience,
if he might have an honorary pension allowed him to furnish him with
books for that purpose?" I told him I believed 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 Juramento;"
and asked him "whether he would be pleased, for the benefit of the
Church, to write some tract of Cases of Conscience;" He replied, "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 seemed to say his former had done, he would willingly,
though without any Pension, set about that work." Having received this
answer, that honourable person, before mentioned, did, by my hands,
return 50_l_. to the good Doctor, whose condition then (as most
good men's at that time were) was but low; and he presently revised,
finished, and published that excellent book, "De Conscientia:" 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
et 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.
[Sidenote: A good casuist:]
[Sidenote: his equipment]
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 public lectures in the school 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 occurred 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 enable him to be a
good casuist?" His answer was, "That a convenient under of the learned
languages, at least of Hebrew, Greek, and Latin, and a sufficient
knowledge of arts and sciences presupposed; I there were two things in
human literature, a comprehension of which would be of very great use,
to enable a man to be a rational and able casuist, which otherwise was
very difficult, if not impossible: I. A convenient knowledge of moral
philosophy; especially that part of it which treats of the nature of
human actions: To know, _'quid sit actus humanus (spontaneus, invitus,
mixtus), unde habet bonitatem et malitiam moralem? an ex genere et
objecto, vel ex circumstantiis?'_ How the variety of circumstances
varies the goodness or evil of human 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 human 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, dispensato, derogatio, vel
abrogalio 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."
[Sidenote: Conclusion]
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 scribble, which, if nothing else, may signify thus much,
that I am willing to obey your desires, and am indeed,
Your affectionate friend,
THOMAS LINCOLN.
London, May 10, 1678.
[Footnote 1: Robert Boyle, Esq.]
THE WORKS OF DR. ROBERT SANDERSON.
[Sidenote: Sanderson's Works]
I. "LOGICAE ARTIS COMPENDIUM. _Oxon._ 1615." 8vo.
II. "PHYSICAE SCIENTIAE COMPENDIUM, a ROBERTO SANDERSON, Coll. Lincoln,
in alma Oxoniensi olim socio, &c. _Oxoniae_, 1671."
III. SERMONS. "Dr. Sanderson's XII. Sermons, 1632." 4to.--"Dr.
Sanderson's Sermons (including the twelve before printed), 1664."
Folio.--"Ditto, with his Life by Isaac Walton, 1689." Folio.
IV. "NINE CASES OF CONSCIENCE DETERMINED, 1678. 1685." 8vo.
V. "DE JURAMENTI PROMISSORII OBLIGATIONE PRAELECTIONES SEPTEM: HABITAE
in SCHOLA THEOLOGICA OXONII, Termino Michaelis anno Dom. MDCXLVI.
a ROBERTO SANDERSON. Praemissa Oratione ab eodem habita cum Publicam
Professionem auspicaretur, 26 Octobris, 1646. _Lona_. 1647."
These Lectures were translated into the English language by Charles I.
during his confinement in the Isle of Wight, and printed at London, in
1655--8vo.
VI. "DE OBLIGATIONE CONSCIENTIAE PRAELECTIONES DECEM OXONII in SCHOLA
THEOLOGICA HABITAE, anno Dom. MDCXLVII." An English translation of the
"Prelections on the Nature and Obligation of Promissory Oaths and of
Conscience," was published in 3 vols. 8vo. _London_, 1722.
VII. "CENSURE OF MR. ANTON. ASCHAM his BOOK of the CONFUSIONS and
REVOLUTIONS of GOVERNMENT, _London_, 1649." 8vo.
VIII. "EPISCOPACY (as established by Law in England) NOT PREJUDICIAL
to REGAL POWER. Written in the Time of the Long Parliament, by the
special Command of the late King. _London_, 1673."
IX. "DISCOURSE CONCERNING the CHURCH, in THESE PARTICULARS: First,
concerning the Visibility of the true Church: Secondly, concerning the
Church of Rome. _London_, 1688."
X. 1. "BISHOP SANDERSON'S JUDGMENT concerning SUBMISSION to USURPERS."
2. "PAX ECCLESIAE." 3. "BISHOP SANDERSON'S JUDGMENT in ONE VIEW for the
SETTLEMENT of the CHURCH." 4. "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.
_London_, 1678."
XI. A large "PREFACE" to a book written at the command of Charles I.
by Archbishop Usher, and published by Dr. Sanderson, entitled "The
POWER communicated by GOD to the PRINCE, and the OBEDIENCE required of
the SUBJECT. _London_, 1661."--4to. Second corrected edition of this
work was published in 8vo. 1683.
XII. "A PREFATORY DISCOURSE," in defence of Usher and his Writings,
prefixed to a collection of Treatises, entitled 'CLAVI TRABALES, or
NAILES fastened by some great MASTERS of ASSEMBLYES, concerning the
KING'S SUPREMACY and CHURCH GOVERNMENT under BISHOPS.'
The Preface is dated "London, Aug. 10, 1661," and subscribed "The
unworthy servant of Jesus Christ, Ro. LINCOLN."
XIII. "PROPHECIES concerning the RETURN of POPERY," inserted in a book
entitled 'Fair Warning: The Second Part. _London_, 1663.'
XIV. "The PREFACE to the BOOK of COMMON PRAYER," beginning with these
words; "It hath been the wisdom of the Church"----.
XV. "[Greek: EPINOMIS], seu EXPLANATIO JURAMENTI," &c., inserted in
the 'Excerpta e Corpore Statutorum Univ. Oxoniensis,' p. 194.
XVI. "ARTICLES of VISITATION and ENQUIRY concerning MATTERS
ECCLESIASTICAL, exhibited to the Ministers, Churchwardens, and Sidemen
of every Parish within the Diocese of Lincoln, in the first episcopal
Visitation of the Right Rev. Father in God, ROBERT, by Divine
Providence, Lord Bishop of Lincoln; with the oath to be administered
to the Churchwardens, and the Bishop's Admonition to them. _London_,
1662." 4to.
XVII. Peck, in the 'Desiderata Curiosa,' Vol. II., has inserted "The
HISTORY and ANTIQUITIES of the CATHEDRAL CHURCH of the Blessed Virgin
St. MARY at LINCOLN; containing an exact Copy of all the Monumental
Inscriptions there, in Number 163, as they stood in 1641; most of
which was soon after torn up, or otherwise defaced. Collected by
ROBERT SANDERSON, S.T.P., afterwards Lord Bishop of that Church, and
compared with and corrected by Sir WILLIAM DUGDALE'S MS. Survey."
Dr. White Kennet, Bishop of Peterborough, had in his possession the
copies of two letters transcribed from the originals that were in the
hands of Bishop Barlow. 1. Superscribed "For Mr. Thomas Barlow, at the
Library in Oxon," and subscribed "Your very loving friend and
servant, ROBERT SANDERSON," dated "Botheby Pagnell, Sept. 28, 1656,"
importuning Dr. Barlow, "to undertake the managing that dispute in the
question of great importance upon the ancient landmarks, by Dr. Jeremy
Taylor; so unhappily (and so unseasonably too) endeavoured to be
removed in the doctrine of original sin." 2. Another letter of Dr.
Sanderson to Dr. Barlow, at Queen's College, dated "Botheby Pagnell,
Sept. 17, 1657," expressing himself, "That Dr. Taylor is so peremptory
and pertinacious of his errors as not to hearken to the sober advices
of his grave, reverend, and learned friends, amidst the distractions
of these times," &c.
Dr. Sanderson and Dr. Hammond were jointly concerned in a work
entitled "A PACIFIC DISCOURSE of GOD'S GRACE and DECREES," published
by the latter in 1660.
It would be improper not to observe, that in the Preface to the
Polyglott Bible, printed at London in 1657, Dr. Bryan Walton has
classed Dr. Sanderson among those of his much honoured friends who
assisted him in that noble work.
ADDITIONAL NOTES
_The numbers at the beginning of paragraphs refer to the pages_
LIFE OF HOOKER
_Frontispiece._--The portrait here given is from Hooker's monument in
Bishopsbourne Church.
_Text, etc._--_The Life of Mr. Richard Hooker_ was first published
in small _octavo_ in 1665. The second edition was prefixed to the
_Ecclesiastical Polity_ of 1666, _folio_, and again in 1676 and 1682.
It was also included in Walton's collection of 1670. A valuable essay
on Hooker by Dean Church is prefixed to the Clarendon Press edition of
the first book of _Ecclesiastical Polity_, 1876.
_Page_
3. _at this time of my age._ He says at p. 4 that he was "past the
seventy of his age."
5. _John Hales._ See vol. i. p. 193, note.
7. _He was born, etc._ "Probably in March, 1553-54," says the _Dict.
of Nat. Biography_.
8. _a school-boy._ He was educated at Exeter grammar school.
14. _the Bishop said to him. Cf._ chap. iii. of the _Vicar of
Wakefield_, where this anecdote is referred to. Indeed Hooker is there
alleged to have been the "great ancestor" of George Primrose.
23. _elemented._ See note to vol. i. p. 53.
26. _I cannot learn the pretended cause._ It seems probable that
the views of Hooker and his friends had offended Barfoot, who was a
zealous Puritan.
17. _he entered into Sacred Orders._ About 1581.
30. _her conditions_, personal qualities, manners. Recent
investigations tend to show that honest Izaak's account is prejudiced,
as Hooker in his will makes his "wel-beloved wife" sole executrix and
residuary legatee, and his father-in-law was one of the overseers.
Nevertheless Wood calls her "a clownish, silly woman, and withal a
mere Xanthippe."
58. _The forenoon ... Geneva._ The speaker was Fuller, but the
quotation is not quite textual.
70. _and behold God's blessings. Cf._ p. 33.
71. _corps_, endowment. "When the _corps_ of the profit or benefice
is but one the title can be but one man's" (Hooker, _Ecclesiastical
Polity_, v. lxxx, sec. 11).
94. _Judicious Hooker._ This is the first application to Hooker of
this time-honoured epithet. Sir W. Cowper was the grandfather of
William, first Earl Cowper. The monument was erected in 1635.
97. _one of his elder daughters. I.e._ Cicely.
97. _both died before they were marriageable._ Alice died unmarried in
1649; but Jane (or Jone) married Edward Nethersole at Bishopsbourne,
23rd March 1600.
99. _dead in her bed._ In March 1601.
108, _regiment_, regimen, regulation, management. _Cf_. Bacon's essay
"Of Regiment of Health."
121. _in devise_, in contemplation.
LIFE OF HERBERT
_Text, etc.--The Life of Mr. George Herbert_ was first published in
1670, 12mo, with his letters to his mother, etc. It was also included
in the collected _Lives_ of 1670. All his known writings have been
edited by Dr. Grosart for the _Fuller Worthies Library_, 1874, and the
_Aldine Poets_, 1876.
134. _he was elected ... Cambridge._ He was admitted scholar 5th May
1609, and matriculated pensioner at Trinity 18th December 1609.
135. _her husband died._ Sir Richard Herbert died in 1597.
136. _in Oxford four years._ From 1598 to 1603-4.
142. _Bachelor of Arts in 1611._ The correct date is 1612-13.
142. _Matter of Arts, 1616._ See also p. 143. These data were
furnished to Dr. Grosart by the University authorities.
143. _chosen Orator._ 18th January 1620.
149. _many Seals._ See vol. i. p. 72.
150. _a sinecure._ Whitford is in Flintshire.
152. _cross-bias me._ A bowling-green image.
154. _Prebend of Layton Ecclesia._ Grosart points out that Walton was
wrong here. Herbert was not a Deacon. He held the prebendary of Layton
(Leighton Bromswold) as a laic, as he did the sinecure rectorship of
Whitford.
163. _she died in the year_ 1627. In June. On July 1 Donne preached
her Funeral Sermon. See _ante_, p. 139. When it was published (London,
1627, 12mo) Herbert appended to it the Greek and Latin poems to
her memory, entitled _Parentalia_; these were the chief verses he
published in his lifetime.
165. _three months after this marriage._ It took place at Edington on
5th March 1629.
167. _canonical clothes._ This, as Dr. Grosart says, shows that he
"was still a layman."
167. _Parsonage of Bemerton._ In the presentation in the Record
Office, which is dated 16th April 1630, ten days before his induction,
it is styled "Rectory of the parish church of Fulston (Fuggleston) St.
Peter's and Bemerton."
175. "_The Country Parson._" For further particulars see p. 212. Of
the simplicity of this beautiful little book Canon Ainger has well
said, "Not for the first or last time in our literature was it to be
shown that the euphuistic tendency is killed when the writer begins
to think more of his topic than himself" (Craik's _English Prose_, ii.
(1894), 204).
190. _being_, seeing. _Cf._ also p. 258.
193. _genteel_, refined, well-bred.
201. "_The Temple._" See full title on p. 213.
205. _passion_, violent commotion of the mind, perturbation.
206. _my last Will._ This, which Walton had not seen, is printed by
Dr. Grosart (_Herbert's Poetical Works_, 1876, p. lxi).
207. _buried 3rd day of March, 1632._ I.e. in 1633, as the rest of the
note seems to imply. He lies under the altar in the church.
LIFE OF SANDERSON
_Text, etc_ The first separate edition of the _Life of Dr. Robert
Sanderson_ was printed in 1678, 8vo. It is corrected and supplemented
in Jacobson's edition of Sanderson's works, 1854, 6 vols.
223. _the place of his birth was Rotherham._ As stated in the note, it
was Sheffield, in a house called the Lane Head Stane. He was baptized
on the 10th September.
240. _about this time._ He was presented to the Rectory of Boothby
Pagnell in 1619. There is a print of Boothby Parsonage in the
_Gentleman's Magazine_ for 1801, i. 105.
241. _resigned his Fellowship._ In May 1619.
241. _pennyworths_, bargains.
271. _prevented him_, anticipated him.
282. _Little Britain_. Like Duck Lane, Little Britain was (in Strype's
words) "much inhabited by booksellers."
296. _conversation_, intercourse with the world.
303. _blacks_, mourning. _Cf_. Bacon "Of Death" (Essay 2).
305. _29th of January 1662._ Should be 1663. He was buried in the
chancel of Buckden Church.
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