THE LIFE OF DR. ROBERT SANDERSON, LATE LORD BISHOP OF LINCOLN. (continued 2)

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or damage, yet he both began and ended it with an even and undisturbed quietness; always praising God that he had not withdrawn food and raiment from him and his poor family; nor suffered him to violate his conscience for his safety, or to support himself or them in a more splendid or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

[Sidenote: "De Conscientiâ"]

I have taken a content in giving my Reader this character of his person, his temper, and some of the accidents of his life past; and more might be added of all; but I will with sorrow look forward to the sad days, in which so many good men suffered, about the year 1658, at which time Dr. Sanderson was in a very low condition as to his estate; and in that time Mr. Robert Boyle[24]—a gentleman of a very noble birth, and more eminent for his liberality, learning, and virtue, and of whom I would say much more, but that he still lives—having casually met with and read his Lectures de Juramento, to his great satisfaction, and being informed of Dr. Sanderson's great innocence and sincerity, and that he and his family were brought into a low condition by his not complying with the Parliament's injunctions, sent him by his dear friend Dr. Barlow[25]—the now learned Bishop of Lincoln—50_l._ and with it a request and promise. The request was, that he would review the Lectures de Conscientiâ, which he had read when he was Doctor of the Chair in Oxford, and print them for the good of posterity:—and this Dr. Sanderson did in the year 1659.—And the promise was, that he would pay him that, or a greater sum if desired, during his life, to enable him to pay an amanuensis, to ease him from the trouble of writing what he should conceive or dictate. For the more particular account of which, I refer my Reader to a letter writ by the said Dr. Barlow, which I have annexed to the end of this relation.

[Sidenote: The Restoration]

Towards the end of this year, 1659, when the many mixed sects, and their creators and merciless protectors, had led or driven each other into a whirlpool of confusion: when amazement and fear had seized them, and their accusing consciences gave them an inward and fearful intelligence, that the god which they had long served was now ready to pay them such wages, as he does always reward witches with for their obeying him: when these wretches were come to foresee an end of their cruel reign, by our King's return; and such sufferers as Dr. Sanderson—and with him many of the oppressed Clergy and others—could foresee the cloud of their afflictions would be dispersed by it; then, in the beginning of the year following, the King was by God restored to us, and we to our known laws and liberties, and a general joy and peace seemed to breathe through the three nations. Then were the suffering Clergy freed from their sequestration, restored to their revenues, and to a liberty to adore, praise, and pray to God in such order as their consciences and oaths had formerly obliged them. And the Reader will easily believe, that Dr. Sanderson and his dejected family rejoiced to see this day, and be of this number.

[Sidenote: Commended to Charles II.]

It ought to be considered—which I have often heard or read—that in the primitive times men of learning and virtue were usually sought for, and solicited to accept of Episcopal government, and often refused it. For they conscientiously considered, that the office of a Bishop was made up of labour and care; that they were trusted to be God's almoners of the Church's revenue, and double their care for the poor; to live strictly themselves, and use all diligence to see that their family, officers, and Clergy did so; and that the account of that stewardship, must, at the last dreadful day, be made to the Searcher of all Hearts: and that in the primitive times they were therefore timorous to undertake it. It may not be said, that Dr. Sanderson was accomplished with these, and all the other requisites required in a Bishop, so as to be able to answer them exactly: but it may be affirmed, as a good preparation, that he had at the age of seventy-three years—for he was so old at the King's Return—fewer faults to be pardoned by God or man, than are apparent in others in these days, in which, God knows, we fall so short of that visible sanctity and zeal to God's glory, which was apparent in the days of primitive Christianity. This is mentioned by way of preparation to what I shall say more of Dr. Sanderson; and namely, that, at the King's return, Dr. Sheldon, the late prudent Bishop of Canterbury,—than whom none knew, valued, or loved Dr. Sanderson more or better,—was by his Majesty made a chief trustee to commend to him fit men to supply the then vacant Bishoprics. And Dr. Sheldon knew none fitter than Dr. Sanderson, and therefore humbly desired the King that he would nominate him: and, that done, he did as humbly desire Dr. Sanderson that he would, for God's and the Church's sake, take that charge and care upon him. Dr. Sanderson had, if not an unwillingness, certainly no forwardness to undertake it; and would often say, he had not led himself, but his friend would now lead him into a temptation, which he had daily prayed against; and besought God, if he did undertake it, so as to assist him with his grace, that the example of his life, his cares and endeavours, might promote his glory, and help forward the salvation of others.

[Sidenote: Bishop of Lincoln]

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

[Sidenote: Mr. Richard Baxter]

There was about this time a Christian care taken, that those whose consciences were, as they said, tender, and could not comply with the service and ceremonies of the Church, might have satisfaction given by a friendly debate betwixt a select number of them, and some like number of those that had been sufferers for the Church-service and ceremonies, and now restored to liberty; of which last some were then preferred to power and dignity in the Church. And of these Bishop Sanderson was one, and then chose to be a moderator in that debate: and he performed his trust with much mildness, patience, and reason; but all proved ineffectual: for there be some prepossessions like jealousies, which, though causeless, yet cannot be removed by reasons as apparent as demonstration can make any truth. The place appointed for this debate was the Savoy in the Strand: and the points debated were, I think, many; some affirmed to be truth and reason, some denied to be either; and these debates being then in words, proved to be so loose and perplexed as satisfied neither party. For some time that which had been affirmed was immediately forgot or denied, and so no satisfaction given to either party. But that the debate might become more useful, it was therefore resolved that the day following the desires and reasons of the Non-conformists should be given in writing, and they in writing receive answers from the conforming party. And though I neither now can, nor need to mention all the points debated, nor the names of the dissenting brethren; yet I am sure Mr. Baxter was one, and am sure what shall now follow was one of the points debated.

Concerning a command of lawful superiors, what was sufficient to its being a lawful command; this proposition was brought by the conforming party.

"That command which commands an act in itself lawful, and no other act or circumstance unlawful, is not sinful."

Mr. Baxter[26] denied it for two reasons, which he gave in with his own hand in writing, thus:

One was, "Because that may be a sin per accidens, which is not so in itself, and may be unlawfully commanded, though that accident be not in the command." Another was, "That it may be commanded under an unjust penalty."

Again this proposition being brought by the Conformists, "That command which commandeth an act in itself lawful, and no other act whereby any unjust penalty is enjoined, nor any circumstance whence, per accidens, any sin is consequent which the commander ought to provide against, is not sinful."

[Sidenote: His contentions or denials]

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

Again, this proposition being brought by the Conformists, "That command which commandeth an act in itself lawful, and no other act whereby any unjust penalty is enjoined, nor any circumstance, whence directly, or per accidens, any sin is consequent, which the commander ought to provide against, hath in it all things requisite to the lawfulness of a command, and particularly cannot be guilty of commanding an act per accidens unlawful, nor of commanding an act under an unjust penalty."

Mr. Baxter denied it upon the same reasons.

PETER GUNNING.[27]

JOHN PEARSON.[28]

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

[Sidenote: Results of the debate]

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

[Sidenote: New Offices]

At this Convocation the Common Prayer was made more complete, by adding three new necessary Offices; which were, "A Form of Humiliation for the Murder of King Charles the Martyr; A Thanksgiving for the Restoration of his Son our King; and For the Baptising of Persons of riper Age." I cannot say Dr. Sanderson did form, or word them all, but doubtless more than any single man of the Convocation; and he did also, by desire of the Convocation, alter and add to the forms of Prayers to be used at Sea—now taken into the Service-Book.—And it may be noted, that William, the now Right Reverend Bishop of Canterbury,[29] was in these employments diligently useful; especially in helping to rectify the Calendar and Rubric. And lastly, it may be noted, that, for the satisfying all the dissenting brethren and others, the Convocation's reasons for the alterations and additions to the Liturgy were by them desired to be drawn up by Dr. Sanderson; which being done by him, and approved by them, was appointed to be printed before the Liturgy, and may be known by this title—"The Preface;" and begins thus—"It hath been the Wisdom of the Church."—

I shall now follow him to his Bishopric, and declare a part of his behaviour in that busy and weighty employment. And first, that it was with such condescension and obligingness to the meanest of his Clergy, as to know and be known to them. And indeed he practised the like to all men of what degree soever, especially to his old neighbours or parishioners of Boothby Pannell; for there was all joy at his table, when they came to visit him: then they prayed for him, and he for them, with an unfeigned affection.

I think it will not be denied, but that the care and toil required of a Bishop, may justly challenge the riches and revenue with which their predecessors had lawfully endowed them: and yet he sought not that so much, as doing good both to the present age and posterity; and he made this appear by what follows.

[Sidenote: The Bishop at Buckden]

[Sidenote: Repairs and restorations]

The Bishop's chief house at Buckden, in the County of Huntingdon, the usual residence of his predecessors,—for it stands about the midst of his Diocese,—having been at his consecration a great part of it demolished, and what was left standing under a visible decay, was by him undertaken to be erected and repaired: and it was performed with great speed, care, and charge. And to this may be added, that the King having by an Injunction commended to the care of the Bishops, Deans, and Prebends of all Cathedral Churches, "the repair of them, their houses, and augmentation of small Vicarages;" he, when he was repairing Buckden, did also augment the last, as fast as fines were paid for renewing leases so fast, that a friend, taking notice of his bounty, was so bold as to advise him to remember, "he was under his first-fruits, and that he was old, and had a wife and children yet but meanly provided for, especially if his dignity were considered." To whom he made a mild and thankful answer, saying, "It would not become a Christian Bishop to suffer those houses built by his predecessors to be ruined for want of repair; and less justifiable to suffer any of those, that were called to so high a calling as to sacrifice at God's altar, to eat the bread of sorrow constantly, when he had a power by a small augmentation, to turn it into the bread of cheerfulness: and wished, that as this was, so it were also in his power to make all mankind happy, for he desired nothing more. And for his wife and children, he hoped to leave them a competence, and in the hands of a God that would provide for all that kept innocence, and trusted his providence and protection, which he had always found enough to make and keep him happy."

[Sidenote: His favourite books]

There was in his Diocese a Minister of almost his age, that had been of Lincoln College when he left it, who visited him often, and always welcome, because he was a man of innocence and openheartedness. This Minister asked the Bishop what books he studied most, when he laid the foundation of his great and clear learning. To which his answer was, "that he declined reading many; but what he did read were well chosen, and read so often, that he became Very familiar with them;" and said, "they were chiefly three, Aristotle's Rhetoric, Aquinas's Secunda Secundit, and Tully, but chiefly his offices, which he had not read over less than twenty times, and could at this age say without book." And told him also, "the learned Civilian Doctor Zouch—who died lately—had writ Elementa Jurisprudentiae, which was a book that he could also say without book; and that no wise man could read it too often, or love or commend too much;" and told him, "these had been his toil: but for himself he always had a natural love to genealogies and Heraldry; and that when his thoughts were harassed with any perplexed studies, he left off, and turned to them as a recreation; and that his very recreation had made him so perfect in them, that he could, in a very short time, give an account of the descent, arms, and antiquity of any family of the Nobility or gentry of this nation."

[Sidenote: His Will]

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

He did in his last Will,[30] give an account of his faith and persuasion in point of religion, and Church-government, in these very words:

"I, Robert Sanderson, Doctor of Divinity, an unworthy Minister of Jesus Christ, and, by the providence of God, Bishop of Lincoln, being by the long continuance of an habitual distemper brought to a great bodily weakness and faintness of spirits, but—by the great mercy of God—without any bodily pain otherwise, or decay of understanding, do make this my Will and Testament,—written all with my own hand,—revoking all former Wills by me heretofore made, if any such shall be found. First, I commend my soul into the hands of Almighty God, as of a faithful Creator, which I humbly beseech him mercifully to accept, looking upon it, not as it is in itself,—infinitely polluted with sin,—but as it is redeemed and purged with the precious blood of his only beloved Son, and my most sweet Saviour Jesus Christ; in confidence of whose merits and mediation alone it is, that I cast myself upon the mercy of God for the pardon of my sins, and the hopes of eternal life. And here I do profess, that as I have lived, so I desire, and—by the grace of God—resolve, to die in the communion of the Catholic Church of Christ, and a true son of the Church of England: which, as it stands by law established, to be both in doctrine and worship agreeable to the word of God, and in the most, and most material points of both conformable to the faith and practice of the godly Churches of Christ in the primitive and purer times, I do firmly believe: led so to do, not so much from the force of custom and education,—to which the greatest part of mankind owe their particular different persuasions in point of Religion,—as upon the clear evidence of truth and reason, after a serious and impartial examination of the grounds, as well of Popery as Puritanism, according to that measure of understanding, and those opportunities which God hath afforded me: and herein I am abundantly satisfied, that the schism which the Papists on the one hand, and the superstition which the Puritan on the other hand, lay to our charge, are very justly chargeable upon themselves respectively. Wherefore I humbly beseech Almighty God, the Father of mercies, to preserve the Church by his power and providence, in peace, truth, and godliness, evermore to the world's end: which doubtless he will do, if the wickedness and security of a sinful people—and particularly those sins that are so rife, and seem daily to increase among us, of unthankfulness, riot, and sacrilege—do not tempt his patience to the contrary. And I also further humbly beseech him, that it would please him to give unto our gracious Sovereign, the reverend Bishops, and the Parliament, timely to consider the great danger that visibly threatens this Church in point of Religion by the late great increase of Popery, and in point of revenue by sacrilegious inclosures; and to provide such wholesome and effectual remedies, as may prevent the same before it be too late."

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

"As for my corruptible body, I bequeath it to the earth whence it was taken, to be decently buried in the Parish Church of Buckden, towards the upper end of the Chancel, upon the second, or—at the furthest—the third day after my decease; and that with as little noise, pomp, and charge as may be, without the invitation of any person how near soever related unto me, other than the inhabitants of Buckden; without the unnecessary expense of escutcheons, gloves, ribbons, &c., and without any blacks to be hung any where in or about the house or Church, other than a pulpit cloth, a hearse-cloth, and a mourning gown for the Preacher; whereof the former—after my body shall be interred—to be given to the Preacher of the Funeral Sermon, and the latter to the Curate of the Parish for the time being. And my will further is that the Funeral Sermon be preached by my own household Chaplain, containing some wholesome discourse concerning Mortality, the Resurrection of the Dead and the Last Judgment; and that he shall have for his pains 5_l._ upon condition that he speak nothing at all concerning my person, either good or ill, other than I myself shall direct; only signifying to the auditory that it was my express will to have it so. And it is my will, that no costly monument be erected for my memory, but only a fair flat marble stone to be laid over me, with this inscription in legible Roman characters, DEPOSITUM ROBERTI SANDERSON NUPER LINCOLNIENSIS EPISCOPI, QUI OBIIT ANNO DOMINI MDCLXII. ET ÆTATIS SUÆ SEPTUAGESIMO SEXTO, HIC REQUIESCIT IN SPE BEATE RESURRECTIONIS. This manner of burial, although I cannot but foresee it will prove unsatisfactory to sundry my nearest friends and relations, and be apt to be censured by others, as an evidence of my too much parsimony and narrowness of mind, as being altogether unusual, and not according to the mode of these times: yet it is agreeable to the sense of my heart, and I do very much desire my Will may be carefully observed herein, hoping it may become exemplary to some or other: at least however testifying at my death—what I have so often and earnestly professed in my life time—my utter dislike of the flatteries commonly used in Funeral Sermons, and of the vast expenses otherwise laid out in Funeral solemnities and entertainments, with very little benefit to any; which if bestowed in pious and charitable works, might redound to the public or private benefit of many persons."

[Sidenote: His death]

I am next to tell, that he died the 29th of January, 1662; and that his body was buried in Buckden, the third day after his death; and for the manner, that it was as far from ostentation as he desired it; and all the rest of his Will was as punctually performed. And when I have—to his just praise—told this truth, "that he died far from being rich," I shall return back to visit, and give a further account of him on his last sick bed.

His last Will—of which I have mentioned a part—was made about three weeks before his death, about which time, finding his strength to decay by reason of his constant infirmity, and a consumptive cough added to it, he retired to his chamber, expressing a desire to enjoy his last thoughts to himself in private, without disturbance or care, especially of what might concern this world. And that none of his Clergy—which are more numerous than any other Bishop's—might suffer by his retirement, he did by commission impower his Chaplain, Mr. Pullin,[31] with Episcopal power to give institutions to all livings or Church-preferments, during this his disability to do it himself. In this time of his retirement he longed for his dissolution; and when some that loved him prayed for his recovery, if he at any time found any amendment, he seemed to be displeased, by saying, "His friends said their prayers backward for him: and that it was not his desire to live a useless life, and by filling up a place keep another out of it, that might do God and his Church service." He would often with much joy and thankfulness mention, "That during his being a housekeeper—which was more than forty years—there had not been one buried out of his family, and that he was now like to be the first." He would also often mention with thankfulness, "That till he was three score years of age, he had never spent five shillings in law, nor—upon himself—so much in wine: and rejoiced much that he had so lived, as never to cause an hour's sorrow to his good father; and hoped he should die without an enemy."

[Sidenote: Rules and habits]

He, in this retirement, had the Church prayers read in his chamber twice every day; and at nine at night, some prayers read to him and a part of his family out of "The Whole Duty of Man." As he was remarkably punctual and regular in all his studies and actions, so he used himself to be for his meals. And his dinner being appointed to be constantly ready at the ending of prayers, and he expecting and calling for it, was answered, "It would be ready in a quarter of an hour." To which his reply was, "A quarter of an hour! Is a quarter of an hour nothing to a man that probably has days not many hours to live?" And though he did live many hours after this, yet he lived not many days; for the day after—which was three days before his death—he was become so weak and weary of either motion or sitting, that he was content, or forced, to keep his bed: in which I desire he may rest, till I have given some account of his behaviour there, and immediately before it.

[Sidenote: His last days]

The day before he took his bed,—which was three days before his death,—he, that he might receive a new assurance for the pardon of his sins past, and be strengthened in his way to the New Jerusalem, took the blessed Sacrament of the Body and Blood of his and our blessed Jesus, from the hands of his Chaplain, Mr. Pullin, accompanied with his wife, children, and a friend, in as awful, humble, and ardent a manner, as outward reverence could express. After the praise and thanksgiving for it was ended, he spake to this purpose: "Thou, O God! tookest me out of my mother's womb, and hast been the powerful protector of me to this present moment of my life: Thou hast neither forsaken me now I am become greyheaded, nor suffered me to forsake thee in the late days of temptation, and sacrifice my conscience for the preservation of my liberty or estate. It was by grace that I have stood, when others have fallen under my trials: and these mercies I now remember with joy and thankfulness; and my hope and desire is, that I may die praising thee."

[Sidenote: Use of the Psalms]

The frequent repetition of the Psalms of David, hath been noted to be a great part of the devotion of the primitive Christians; the Psalms having in them not only prayers and holy instructions, but such commemorations of God's mercies, as may preserve, comfort, and confirm our dependence on the power, and providence, and mercy of our Creator. And this is mentioned in order to telling, that as the holy Psalmist said, that his eyes should prevent both the dawning of the day and night watches, by meditating on God's word (Psal. cxix. 147), so it was Dr. Sanderson's constant practice every morning to entertain his first waking thoughts with a repetition of those very Psalms that the Church hath appointed to be constantly read in the daily Morning service: and having at night laid him in his bed, he as constantly closed his eyes with a repetition of those appointed for the service of the evening, remembering and repeating the very Psalms appointed for every day; and as the month had formerly ended and began again, so did this exercise of his devotion. And if his first waking thoughts were of the world, or what concerned it, he would arraign and condemn himself for it. Thus he began that work on earth, which is now his employment in Heaven.

[Sidenote: Death]

After his taking his bed, and about a day before his death, he desired his Chaplain, Mr. Pullin, to give him absolution: and at his performing that office, he pulled off his cap, that Mr. Pullin might lay his hand upon his bare head. After this desire of his was satisfied, his body seemed to be at more ease, and his mind more cheerful; and he said, "Lord, forsake me not now my strength faileth me; but continue thy mercy, and let my mouth be filled with thy praise." He continued the remaining night and day very patient, and thankful for any of the little offices that were performed for his ease and refreshment: and during that time did often say the 103rd Psalm to himself, and very often these words, "My heart is fixed, O God! my heart is fixed where true joy is to be found." His thoughts seemed now to be wholly of death, for which he was so prepared, that the King of Terrors could not surprise him as a thief in the night: for he had often said, he was prepared, and longed for it. And as this desire seemed to come from Heaven, so it left him not till his soul ascended to that region of blessed spirits, whose employments are to join in concert 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 changed this for a better life. 'Tis 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, Psal. xxxii. 2.

[Footnote 1: This is a mistake; Bishop Sanderson was born at Sheffield on the 19th of September.]

[Footnote 2: Thomas Scot, or Rotheram, so called after his birth-place, Fellow of King's College, in Cambridge, was afterward Master of Pembroke Hall, and 1483 and 1484, Chancellor of the University. He obtained great ecclesiastical preferment, being successively Provost of Beverley, Bishop of Rochester and of Lincoln, and lastly Archbishop of York. Nor was he less adorned with civil honours, having been appointed, first, Keeper of the Privy Seal, and then Lord Chancellor of England. The two Universities and his native town still enjoy the fruits of his bounty. He died 29th May, 1500.]

[Footnote 3: Dr. Gilbert Sheldon was born July 19, 1598.—His father, Roger Sheldon, though of no obscure parentage, was a menial servant to Gilbert Earl of Shrewsbury.—He was of Trinity College, Oxford, and took his Master's degree in May, 1620. He was introduced to Charles I. by Lord Coventry, and became one of His Majesty's Chaplains. Upon the Restoration, he was made Dean of the Chapel Royal, succeeded Dr. Juxon as Bishop of London, and after as Archbishop of Canterbury; in 1667 he was elected Chancellor of the University of Oxford. He died at Lambeth, Nov. 9, 1677.]

[Footnote 4: Dr. Richard Kilbie, born at Ratcliffe, in Leicestershire, and a great benefactor to his College, since he restored the neglected library, added eight new repositories for books, and gave to it many excellent volumes. He became Rector in 1590, and in 1610 he was appointed the King's Hebrew Professor. He died in 1620.]

[Footnote 5: An edition of this work was published in Oxford so recently as 1841.]

[Footnote 6: Mr. Charles Crooke, a younger son of Sir John Crooke, of Chilton, in Bucks, one of the Justices of the King's Bench. In 1615, he proceeded D.D., being then Rector of Amersham and a Fellow of Eton College.]

[Footnote 7: Brother of George Abbot, Archbishop of Canterbury, born at Guildford in 1560, and promoted to the See of Salisbury in 1615, as a reward for his Lectures against Suarez and Bellarmine, in defence of the King's supreme power. On his way to Sarum, he made an oration to the University, and his friends parted from him with tears. He died March 2nd, 1617-8.]

[Footnote 8: Dr. John Prideaux, born at Harford, in Devon in 1578, and Rector of Exeter College in 1612, when he acquired so much fame in the government of it, that several eminent foreigners placed themselves under his care. He was made King's Professor in Divinity in 1615, and Bishop of Worcester in 1641; but was reduced to great poverty in the Civil Wars, and died July 20th, 1650.]

[Footnote 9: Dr. Arthur Lake, born at Southampton about 1550, and educated at Winchester School, whence he proceeded to New College, Oxford. He was created Dean of Worcester in 1608, and Bishop of Bath and Wells in 1616. He died on 4th May, 1626.]

[Footnote 10: Dr. Tobias Matthew—died March 29, 1628, aged 83.]

[Footnote 11: Dr. William Laud, born at Reading, Oct. 7, 1573, and educated there, and at St. John's College, Oxford. In 1616, he was made Dean of Gloucester, in 1621 Bishop of St. David's, and in 1622 he had a conference with Fisher the Jesuit, of which the printed account evinces how opposed he was to Popery; but his Arminian tenets gave offence to the Calvinists. In 1626 he was translated to the See of Bath and Wells, in 1628 to London, and in 1633 to Canterbury. His zeal for the establishment of the Liturgy in Scotland produced him numerous enemies, by whose means he was imprisoned in the Tower for three years, and beheaded Jan. 10th, 1644-45. His works were published at Oxford, 6 vols. 8vo., 1847-9.]

[Footnote 12: Dr. Henry Hammond was born at Chertsey, in Surrey, Aug. 18th, 1605, and was educated at Eton, and Magdalen College, Oxford. His loyalty caused him to be deprived of his preferments during the Civil Wars, and at the Restoration he was designed for Bishop of Worcester, but died before consecration, April 25th, 1660. His principal works are, his "Practical Catechism," and "A Paraphrase and Annotations on the New Testament."]

[Footnote 13: Dr. Thomas Pierce, for some years President of Magdalen College, Oxford. In his epitaph composed by himself he says, "Here lies all that was mortal, the outside, dust, and ashes of Thomas Pierce, D.D., once the President of a College in Oxford, at first the Rector of Brington-cum-Membris, Canon of Lincoln, and at last Dean of Sarum; who fell asleep in the Lord Jesus [Mar. 28, an. 1691], but in hope of an awake at the resurrection."]

[Footnote 14: Dr. Matthew Wren, successively Bishop of Hereford, Norwich, and Ely, died April 14, 1667, aged eighty-one years and upwards. He was distinguished for his extraordinary attachment to the royal cause, having suffered an imprisonment for eighteen years with singular patience and magnanimity.

It should not be forgotten, that when Cromwell had repeatedly offered to release the Bishop, he refused to accept of the proffered boon, saying, "that he scorned to receive his liberty from a tyrant and usurper." His life was kindly prolonged by Providence, that as he had seen the destruction, so he might also see the happy restoration of his order.]

[Footnote 15: Born at Geneva on August 14, 1599, and educated at Christ Church, Oxford. Archbishop Laud gave him the living of Minster, Kent, and a Prebend in the Cathedral of Canterbury. He suffered much in the civil wars, but at the Restoration he recovered his preferments. Among his works are "A Treatise of Use and Custom," 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.]