tical 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.

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 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 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 point, 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 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, 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, 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.

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 their 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 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 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 of myself, because, in a sad discourse with Dr. Sanderson, I heard him make the like grateful acknowledgment.

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 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.

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

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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 21) 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.

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 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 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

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