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THE    WORKS 


OF 


ROBERT    SANDERSON,   D.  D. 

SOMETIME 

BISHOP    OF    LINCOLN, 

NOW  FIRST  COLLECTED  BY 

WILLIAM    JACOBSON,    D.  D. 

REGIUS    PROFESSOR    OF    DIVINITY 

AND 

CANON    OF    CHRIST    CHURCH. 


IN  SIX  VOLUMES. 
VOL.  V. 


OXFORD, 

AT   THE    UNIVERSITY   PRESS. 
M.DCCC.LIV. 


^ 


THE  CASES  DETERMINED. 


I.  OF  THE  SABBATH  Page      5 

II.  OF  THE  ENGAGEMENT    20 

III.  OF  THE  LITURGY  37 

IV.  OF  A  RASH  VOW    60 

V.  OF  MARRYING  WITH  A  RECUSANT 75 

VI.  OF  A  BOND  TAKEN  IN  THE  KING'S  NAME  ....     81 

VII.  OF  SCANDAL     84 

VIII.  OF  UNLAWFUL  LOVE 88 

IX.  OF  A  MILITARY  LIFE  104 

X.  OF  A  MATRIMONIAL  CONTRACT    122 

XI.  OF  USURY 127 


SANDERSON,  VOL.  V. 


A  Letter  from  a  Friend  concerning  the  ensuing  Cases.* 


SIR, 

HAVING  perused  the  papers  you  sent  me,  I  can  safely  vouch  them 
for  genuine,  and  not  in  the  least  spurious,  by  that  resemblance 
they  wear  of  their  Reverend  Author ;  and  therefore  you  need  not 
fear  to  bring  them  to  the  public  test,  and  let  them  look  the  Sun  in 
the  face. 

It  is  true,  their  first  commission  was  but  short,  and  long  since 
expired,  they  being  designed  only  to  visit  and  respectively  satisfy 
some  private  friends  ;  yet  I  cannot  see  what  injury  you  will  offer  to 
his  sacred  ashes,  if,  by  renewing  that,  you  send  them  on  a  little 
further  embassy  for  the  common  good. 

Indeed,  the  least  remains  of  so  matchless  a  Champion,  so  invin 
cible  an  Advocate  in  foro  Theologico,  like  the  filings  and  fragments 
of  gold,  ought  not  to  be  lost  5  and  pity  the  world  was  not  worthy 
many  more  of  his  learned  labours. 

But, — Praestat  de  Carthagine  tacere  quam  pauca  dicere,^ — far  be  it 
from  me  to  pinion  the  wings  of  his  fame  with  any  rude  letters  of 
commendation,  or,  by  way  of  precarious  pedantry,  to  court  any  man 
into  a  belief  of  his  worth,  since  that  were  to  attempt  Iliads  after 
Homer,  and  spoil  a  piece  done  already  to  the  life  by  his  own  pencil, 
the  works  whereof  do  sufficiently  praise  him  in  the  gates. 

All  I  aim  at  is,  to  commend  and  promote  your  pious  intention  to 
give  the  world  security,  by  making  these  Papers  public,  that  they 
shall  never  hereafter  stand  in  need  of  any  other  hand  to  snatch 
them  out  of  the  fire,  \  a  doom,  you  say,  once  written  upon  them. 

Nor  do  I  less  approve  your  ingenious  prudence  in  determining  to 
prefix  no  Name,  it  being  as  laudable  not  to  speak  all  the  truth  some 
times,  as  to  forbear  telling  a  lie  for  advantage. 

Tis,  I  confess,  the  mode  of  late  to  hang  jewels  of  gold  in  a 
swine's  snout :  I  mean,  to  stamp  every  impertinent  Pamphlet  with 

*  Prefixed  to  the  Five  Cases,  pub-  J  *  fire.'  So  in  a  MS.  of  the  Case  of 

lished  in  1666.  Marrying  with  a  Recusant,  belonging 

•f  De  Carthagine  silere  melius  puto,  to  the  late  Sir  J.  E.  Dolben,  the  cor- 

quam  parum  dicere.  Sallust.  Jugurth.  recter  readings  of  which  Dr.  Routh 

xix.  Quoted  by  Quintilian,  Inst.  Orat.  noted  some  years  ago  on  the  margin 

ii.  13.  '  De  Carthagine  tacere  satins  of  his  own  Copy.  The  printed  books 

pulo,  quam  parum  dicere.'  exhibit  'first/ 

B  3 


some  great  name  or  voluminous  title,  to  make  it  vend  the  better — 
Laudat  venales  qui  vnlt  extradere  merces — at  which  the  gulled  Reader, 
repenting  his  prodigality  of  time  and  patience,  is  forced  to  cry  out  all 
along,  Beaucoitp  de  bruit,  pen  de  fruit,  and  in  the  end  sums  up  its  just 
character  in  a  few  words,  Nil  nisi  magni  nominis  umbra. 

But  yours  is  the  only  method  to  deal  with  wise  and  rational  men, 
who  are  not  so  easily  taken  with  chaff,  (the  multitude  or  greatness 
of  words  and  names,)  as  with  the  true  weight  and  worth  of  things. 

Yet  let  me  tell  you  that  whoever  is  not  a  mere  stranger  to  your 
learned  Author's  former  Tractates,  must  needs  spell  his  name  in 
every  page  of  this  without  any  other  monitor. 

I  have  no  further  trouble  to  give  you,  *  unless  I  should  be 
speak  your  vigilance  over  the  Press,  which,  by  her  daily  teeming 
and  inexpertness,  -f-  or  at  least  negligence  of  the  Midwife,  is 
wont  of  late  to  spoil  good  births,  with  monstrous  deformities  and 
unpardonable  errata.  So  you  will  avoid  a  double  guilt  contracted 
by  some  without  fear  or  wit,  of  abusing  your  critical  Reader  on  the 
one  hand,  and  your  most  judiciously  exact  Writer  on  the  other  ;  and, 
if  that  may  contribute  any  thing  more,  very  much  gratify  the  most 
unworthy  of  his  Admirers. 


J  In  subsequent  Editions,  when  the 
number  of  the  Cases  was  increased  from 
Five  to  Eight,  the  four  preceding  para 
graphs  were  omitted;  and  the  opening 
of  this  was  altered  to,  '  I  have  no  fur 
ther  trouble  to  give  you,  but  to  thank 
you  for  these  excellent  pieces  of  the 
same  hand  and  stamp,  as  every  intelli 


gent  Reader  will  easily  discern;  with 
which,  as  an  accession  to  this  Edition, 
your  care  and  piety  hath  obliged  the 
Public.  Only  again  let  me  bespeak 
your  vigilance  over  the  Press,'  &c. 

f  '  inexpertness'  Dolben   MS.     The 
printed  Books,  *  expertness.' 


THE 


CASE  OF  THE  SABBATH* 


To  my  very  loving  Friend,  Mr.  Tho.  Sa.  at  S.  B.  Nottinyh. 

March  28,  1634. 
Sm, 

WHEN  by  your  former  Letter  you  desired  my  present 
Resolution  in  two  Questions  therein  proposed  concerning  the 
Sabbath,  although  I  might  not  then  satisfy  your  whole  desire, 
being  loath  to  give  in  my  opinion  before  I  had  well  weighed  it, 


*  First  printed,  anonymously,  in 
1636,  with  this  Title-page  : 

'  A  Sovereign  Antidote  against 
Sabbatarian  Errours,  or  a  Decision 
of  the  Chief  Doubts  and  Difficulties 
touching  the  Sabbath.  Wherein  these 
three  Questions  (beside  others  co 
incident)  are  clearly  and  succinctly 
determined,  viz.'  [as  in  the  body  of 
the  Case,  p.  7.]  *  By  a  reverend,  reli 
gious,  and  judicious  Divine.  London, 
Printed  by  Tho.  Harper  for  Benja 
min  Fisher,  and  are  to  be  sold  at  his 
shop  in  Aldersgate  Street  at  the 
Signe  of  the  Talbot,  1636 :'  with  this 
Imprimatur  at  the  end  of  the  Tract, 
'  Perlegi  brevem  hunc  Tractatum  de 
Sabbato,  in  quo  nihil  reperio  sanae 
fidei,  aut  bonis  moribus  contrarium. 
Tho.  Weekes,  R.  P.  Ep.  Lond.  Cap. 
Domest.' 

And  with  the  following  Address 
to  the  Reader  prefixed. 

'  It  is  a  matter  of  great  use  and 
necessity  to  have  now  in  remem 
brance  the  admonition  of  the  Apo 
stle  and  Teacher  of  the  Gentiles, 
Remember  them  which  have  the  rule 
over  you.-  obey  them,  and  submit 
yourselves,  Heb.  xiii.  7,  17.  and 
\  loi 


esteem  them  very  highly  in  love  for 
their  works  sake,  i  Thess.  v.  13. 
And  it  is  not  without  reason;  he- 
cause  in  the  House  of  God,  which 
is  the  Church  of  the  living  God, 
they  work  the  work  of  the  Lord,  and 


they  watch  for  our  sake  as  they  that 
must  give  account,  i  Tim.  iii.  15. 
i  Cor.  xvi.  10.  Heb.  xiii.  17.  Whose 
office  is  so  honourable,  that  God 
Himself  not  only  hath  given  a 
charge,  that  every  man  that  will  do 
presumptuously,  and  will  not  heark 
en  unto  the  Priest,  the  man  shall  be 
put  away  from  Israel,  but  hath  also 
severally  this  inobediency  punished. 
The  wrath  of  the  Lord  arose  against 
His  people,  and  gave  them  into  the 
hands  of  the  King  of  Chaldees,  be 
cause  they  mocked  the  messengers  of 
God,  and  despised  His  words  and 
misused  His  Prophets.  Deut.  xvii. 
12,  2  Chron.  xxxvi.  16. 

Yet  this  is  the  contumacy  and 
madness  of  some  boasters,  and  some 
unthankful  men,  which  no  other 
wise,  but  as  Jannes  and  Jambres 
withstood  Moses,  2  Tim.  iii.  8,  so 
they  them,  whom  Divine  Oracle 
hath  adjudged  to  be  worthy  of 
double  honour,  i  Tim.  v.  17,  saying 
in  effect  to  them  as  Korah  did  (with 
certain  of  the  children  of  Israel,  two 
hundred  and  fifty  princes)  to  Moses 
and  Aaron ;  Ye  take  too  much  upon 
you,  seeing  all  the  congregation  are 
holy,  every  one  of  them :  wherefore 
then  lift  you  up  yourselves  above  the 
congregation  of  the  Lord?  Num. 
xvi.  3. 

The  experiment  of  these  things 
gives  every  day  our  England,  in  the 


6  THE  CASE  OF 

yet  that  I  might  not  seem  altogether  to  decline  the  task  im 
posed  on  me  by  you,  I  engaged  myself  by  promise,  within 
short  time,  to  send  you  what  upon  further  consideration  I 
should  conceive  thereof.  Which  promise,  so  far  as  my  many 
distractions  and  occasions*  would  permit,  I  endeavoured  to 
perform  by  perusing  the  books  you  sent  me,  in  the  one  where 
of  I  found,  written  on  the  spare  paper  with  your  hand,  a  note 
moving  a  third  Question,  about  the  Name  of  the  Sabbath  also ; 
and  by  looking  up  and  reviewing  such  scattered  notes  as  I  had 
touching  that  subject.  But  then  I  met  with  difficulties  so  many 
and  great,  whereof  the  more  I  considered,  the  more  still  I 
found  them  to  increase,  that  I  saw  it  would  be  a  long  work, 
and  take  up  far  more  time  than  I  could  spare,  to  digest  and 
enlarge  what  seemed  needful  to  be  said  in  the  three  Questions, 
in  such  sort  as  was  requisite  to  give  any  tolerable  satisfaction 
either  to  myself  or  others.  Wherefore  I  was  eftsoons  minded 
to  have  excused  myself,  by  Letter  to  you,  from  further  med 
dling  with  these  Questions,  and  to  have  remitted  you  over  for 
better  satisfaction  to  those  men,  that  have  both  better  leisure 
to  go  about  such  a  business,  and  better  abilities  to  go  through 
with  it  than  I  have.  For  to  Questions  of  importance,  better 


business  of  the  Sabbatarians,  who,  grow,  sine  spinis,  without  a  thorn, 
measuring  themselves  by  themselves,  and  yet  be  as  fair  and  fragrant  as 
and  comparing  themselves  amongst  any  other :  so  that  his  Dedalean  pen 
themselves,  even  as  in  times  past  the  delivered  us  a  theological  decision 
Scribes  and  Pharisees,  for  a  pre-  of  Sabbaths  difficulties,  sine  spi- 
tence  make  long  prayer,  devour  wi-  nosis  et  paedagogicis  argutiis  :  yet 
dows*  houses,  Matt,  xxiii.  14.  so  they  punctually  to  the  mind  of  Christ 
creep  into  houses,  and  in  a  shape  of  and  the  Church.  Worthily  there- 
sanctimony  (is  it  through  the  envy,  fore  may  it  be  presented  to  the 
or  strife,  or  ignorance?  I  cannot  Church  of  England,  and  to  be  ac- 
tell)  they  cast  a  snare  upon  the  silly  cepted  of  thy  favour.' 
consciences  of  men,  making  conci-  The  Case,  as  there  exhibited,  is 
sion  in  the  Church  of  the  Lord ;  and  headed  '  A  Decision  of  the  chief 
so  the  middle  wall  of  partition  which  Points  and  Difficulties  touching  the 
Christ  hath  broken  down,  Ephes.  ii.  Sabbath,  written  to  a  private  friend, 
14,  they  do  renew ;  and,  this  doing,  and  now  published  for  the  satisfac- 
show  themselves  to  be  the  deceitful  tion  of  others ;'  but  it  omits  the  in- 
workers.  troductory  portion,  and  begins  with 
'Therefore,  to  avoid  this  confusion,  the  words,  'I  have  now  sent  you 
we  bring  forth  in  the  light  this  Dis-  but  a  naked  summary  of  my 
course  penned  for  private  satisfac-  thoughts,'  on  p.  7. 
tion,  and  now  approved  to  be  print-  *  *  occasions/  occupations.  The 
ed  for  the  public  edification  of  the  Cambridge  Latin  Version  has  *  mul- 
Church.  Wherein  the  excellent  Au-  tae,  quibus  districtus  eram,  occu- 
thor  seems  to  have  imitated  them  pationes.' 
which  have  the  art  to  make  roses 


THE  SABBATH.  7 

nothing  be  said,  than  not  enough.  And  the  rather  was  1 
minded  so  to  do,  when  I  perceived  there  were  rumours  spread 
in  these  parts,  occasioned,  as  I  verily  suppose,  by  some  speeches 
of  your  good  friend  Mr.  Tho.  A.,  as  if  I  were  writing  a  trea 
tise  of  the  Morality  of  the  Sabbath.  Which  besides  that  it 
might  raise  an  expectation  of  some  great  matters  which  I  could 
in  no  wise  answer,  it  might  also  expose  that  little  I  should 
have  done  to  the  mis-censures  of  men  wedded  to  their  own 
opinions,  if,  after  I  had  laid  mine  open,  it  should  have  hap 
pened  in  any  thing,  as  in  some  things  like  enough  it  would, 
to  have  disagreed  from  theirs.  Yet  because  by  your  late  kind 
Letters,  wherein,  whilst  I  was  slack  in  making  it,  you  have 
prevented  mine  excuse,  I  perceive  the  continuance  of  your 
former  desire,  I  have  therefore  since  resolved  to  do  somewhat, 
though  not  so  much  as  I  first  intended,  hoping  that  you  will 
in  friendly  manner  interpret  my  purpose  therein.  *  I  have 
therefore  now  sent  you  but  a  naked  summary  of  my  thoughts 
concerning  the  three  Questions,  abstracted  from  all  those  ex 
planations,  reasons,  testimonies  of  Authors,  removals  of  ob 
jections,  and  other  such  enlargements,  as  might  have  given 
further  both  lustre  and  strength  thereunto. 

Howsoever,  by  what  I  presently  send,  you  may  sufficiently 
see  what  my  opinion  is ;  which  I  shall  be  ready  to  clear,  so 
far  as  my  understanding  will  serve,  in  any  particular  wherein 
you  shall  remain  doubtful;  and  as  ready  to  alter  when  any 
man  shall  instruct  me  better,  if  he  bring  good  evidence  either 
of  Reason  or  of  Scripture  Text  for  what  he  affirmeth. 

The  Questions  are, 

I.  Which  is  the  fittest  Name  whereby  to  call  the  day  of 
our  Christian  weekly  rest?  whether  the  Sabbath,  the 
Lord's  Day,  or  Sunday  ? 

II.  What  is  the  meaning  of  that  Prayer  appointed  to  be 
used  in  our  Church,  '  Lord,  have  mercy  upon  us,  and 
incline,'  &c,  as  it  is  repeated  after  and  applied  to  the 
words  of  the  Fourth  Commandment  ? 

III.  Whether  it  be  lawful  to  use  any  bodily  Recreation 
upon  the  Lord's  Day?   and  if  so,  then  what  kind  of 
Recreations  may  be  used  ?  f 

*  The '  Sovereign  Antidote  against  f  The  first  and  third  of  these 
Sabbatarian  Errours/  &c.  begins  Questions  are  the  first  and  fifth  of 
here,  omitting  the  word  '  therefore.'  those  propounded  in  the  Abstract 


8  THE  CASE  OF 

To  the  first  Question. 

I.  Concerning  the  Name,  Sabbatum,  or  Sabbath,  I  thus  con 
ceive  : 

1.  That  in  Scripture,  Antiquity,  and  all  Ecclesiastical  Writ 
ers,  it  is  constantly  appropriated  to  the  day  of  the  Jews'  Sab 
bath,  or  Saturday,  and  not  at  all,  till  of  late  years,  used  to 
signify  our  Lord's  Day,  or  Sunday. 

2.  That  to  call  Sunday  by  the  name  of  the  Sabbath-day, 
rebus  sic  stantibus,  may  for  sundry  *  respects  be  allowed  in  the 
Christian  Church  without  any  great  inconveniency ;  and  that 
therefore  men,  otherwise  sober  and  moderate,  ought  not  to 
be   censured  with  too  much  severity,   neither  charged  with 
Judaism,  if  sometimes  they  so  speak,  f 

3.  That  yet  for  sundry  other  respects  it  were  perhaps  much 
more  expedient,  if  the  word  Sabbath,  in  that  notion,  were 
either  not  at  all,  or  else  more  sparingly  used. 

II.  Concerning  the  name  Dominica,  or  the  Lord's  Day : 

1.  That  it  was  taken  up  in  memory  of  our  Lord  Christ's 
Resurrection,  and  the  great  work  of  our  Redemption  accom 
plished  therein. 

2.  That  it  hath  warrant  from  the  Scripture,  Apoc.  i.  io,| 
and  hath  been  of  long  continued  use  in  the  Christian  Church, 
to  signify  the  first  day  of  the  week,  or  Sunday. 

III.  Concerning  the  name  Dies  Solis,  or  Sunday  : 

1.  That  it  is  taken  from  the  courses  of  the  Planets,  as  the 
names  of  the  other  days  are :   the  reason  whereof  is  to  be 
learned  from  Astronomers. 

2.  That  it  hath  been  used  generally,  §  and  of  long  time,  in 
most  parts  of  the  world. 

3.  That  it  is  not  justly  chargeable  with  Heathenism ;  and 
that  it  proceedeth  from  much  weakness  at  the  least,  if  not 

of  the  Sabbatarian  Controversy  given  Magistr.  §.  26,  preached  in  1625. 
by  Fuller,  in  his  Church  History,         J  This  place  of  Scripture  is  simi- 

vi.  90.  Brewer's  Ed.  larly  alleged  by  Bp.  Andrewes,  in 

f  '  sundry.'     Sovereign  Antidote,  his    Speech   delivered   in   the    Star 

1  some.'  Chamber  against  the  Judaical  Opi- 

t  '  speak.'     Sovereign   Antidote,  nions  of  Mr.  Traske. 
'use  it.'  Sanderson  himself  so  speaks,         §  '  used  generally,  &c.'  Sovereign 

Sermon  ii.  ad  Clerum,  §§.  17,  18,  Antidote,  'long  and  generally  used 

preached  in  1621;    and  in  iii.  ad  in  most  parts.' 


THE  SABBATH.  9 

rather  superstition,  that  some  men  condemn  the  use  of  it,  as 
profane,  heathenish,  or  unlawful. 

IV.  Of  the  fitness  of  the  aforesaid  three  Names  compared 
one  with  another. 

First,  That  according  to  the  several  matter  or  occasions  of 
speech,  each  of  the  three  may  be  fitter  in  some  respect,  and 
more  proper  to  be  used  than  either  of  the  other  two.  As,  viz. 

1.  The  Name  Sabbath,  when  we  speak  of  a  time  of  rest 
indeterminate,  and  in  general,  without  reference  to  any 
particular  day ;  and  the  other  two,  when  we  speak  de- 
terminately  of  that  day  which  is  observed  in  the  Chris 
tian  Church.    Of  which  two  again, 

2.  That  of  the  Lord's  Day  is  fitter,  in  the  Theological  and 
Ecclesiastical;  and, 

3.  That  of  Sunday,  in  the  civil,  popular,  and  common  use. 
Secondly.  Yet  so  as  that  none  of  the  three  be  condemned  as 

utterly  unlawful,  whatsoever  the  matter  or  occasion  be ;  but 
that  every  man  be  left  to  his  Christian  Liberty  herein,  so  long 
as  superior  Authority  doth  not  restrain  it.  Provided  ever, 
that  what  he  doth  herein,  he  do  it  without  vanity  or  affecta 
tion  in  himself,  or  without  uncharitable  judging  or  despising 
his  brother  that  doth  otherwise  than  himself  doth. 

To  the  second  Question. 

V.  The  words  of  that  Prayer,  '  Lord,  have  mercy,  &c.'  re 
peated  after  the  Fourth  Commandment,  do  evidently  import, 
as  they  do  in  each  of  the  other  Ten, 

First,  An  acknowledgment  of  three  things,  viz. 

1.  That  the  words  of  that  particular  Commandment  con 
tain  in  them  a  Law  whereunto  we  are  subject. 

2.  That  it  is  our  bounden  duty  to  endeavour  with  our 
utmost  power  to  keep  the  said  Law. 

3.  That  our  naughty  hearts  have  of  themselves  no  in 
clination  to  keep  it,  until   God,  by  the  work  of  His 
Grace,  shall  incline  them  thereunto. 

Secondly,  A  double  supplication,  viz. 

i.  For  Mercy,  in  respect  of  the  time  past,  because  we 

have  failed  of  our  bounden  duty  heretofore. 
3.  For  Grace,  in  respect  of  the  time  to  come,  that  we  may 
perform  our  duties  better  hereafter. 


10  THE  CASE  OF 

VI.  But  how  far  forth  the  words  of  the  Fourth  Command 
ment  are  to  be  taken  as  a  Law  binding  Christians,  and  by 
what  Authority  they  have  that  binding  power,  is  the  main 
difficulty. 

For  the  resolution  whereof,  it  may  suffice  every  sober- 
minded  Christian,  to  understand  the  Prayer  appointed  by  the 
Church  in  that  meaning  which  the  words  do  immediately 
import;  and  without  over-curious  inquiry  into  those  things 
that  are  more  disputable,  to  believe  these  few  points  following, 
which  ought  to  be  taken  as  certain  and  granted  amongst 
Christians :  viz. 

i.  That  no  part  of  the  Law  delivered  by  Moses  to  the 
Jews  doth  bind  Christians  under  the  Gospel,  as  by 
virtue  of  that  delivery  :  no,  not  the  Ten  Command 
ments  themselves,  but  least  of  all  the  Fourth,  which  all 
confess  to  be,  at  least,  in  some  part  Ceremonial, 
ii.  That  the  particular  determination  of  the  time  to  the 
seventh  day  of  the  week,  was  ceremonial.  And  so  the 
obligation  of  the  Fourth  Commandment  in  that  respect, 
although  it  were  Juris  Divini  positivi  to  the  Jew,  yet 
is  ceased,  together  with  other  Legal  Ceremonies,  since 
the  publishing  of  the  Gospel,  and  bindeth  not  Christian 
Consciences. 

iii.  That  the  substance  of  the  Fourth  Commandment  in 
the  general,  viz.  that  some  certain  time  should  be  set 
apart  from  secular  employments,  to  be  sanctified  to  an 
holy  rest,  for  the  better  attending  upon  God's  public 
and  solemn  Worship,  is  moral  and  perpetual,  and  of 
Divine  right,  as  a  branch  of  the  Law  of  Nature,  where- 
unto  Christians  under  the  Gospel  are  still  bound, 
iv.  That  de  facto,  The  Lord's  Day,  or  Sunday,  is  the 
time  appointed  to  us  for  that  purpose  by  such  sufficient 
Authority,  as  we  stand  bound  in  conscience  to  obey : 
absque  hoc,  whether  that  Authority  be  immediately 
Divine,  or  but  mediately  through  the  power  of  the 
Church. 

This  is  sufficient  to  regulate  the  judgment  and  conscience  of 
every  ordinary  Christian ;  *  yet  it  is  not  unlawful  for  Scholars 
soberly  and  fairly  to  argue  and  debate  a  little  further  matters 

*  •'  cujusque  e  plebe  Christian!.'  Cambridge  Version. 


THE  SABBATH.  11 

which  are  questionable,  for   the   better   finding   out   of  the 
Truth. 

And  the  points*  in  this  Argument  that  are  most  in  contro 
versy  are  these  two,  viz. 

i.    Concerning   the   observation   of  a  weekly  Sabbath  : 
whether  it  be  of  necessity  to  keep  one  day  of  every 
seven  ?  And  by  what  right  we  are  tied  so  to  do. 
ii.  Concerning  the  change  of  the  Jewish  Sabbath  into  the 
Lord's  Day ;  and  by  what  Authority  it  was  done. 

VII.  As  touching   the   observation  "of  a  weekly   Sabbath, 
there  are  these  three  different  Opinions,  viz. 

i.  That  it  is  de  Jure  naturali,  as  a  branch  properly  of  the 

Law  of  Nature. 

ii.  That  it  is  properly  and  directly  de  Jure  Divino  posi 
tive,  established  by  God's  express  positive  Ordinance  in 
His  Word. 

iii.  That  it  is  merely  de  Jure  humano  et  Ecclesiastico ; 
introduced  by  Authority,  and  established  by  the  custom 
and  consent  of  the  Catholic  Church. 

Touching  which  three  Opinions,  I  leave  it  to  the  judicious 
to  consider, 

1.  Whether  the  last  of  them  might  not  hap  to  be  of  evil 
consequence,  by  leaving  it  in  the  power  of  the  Church,f  at  her 
pleasure,  to  change  the  old  proportion  of  one  in  seven,  which 
hath  continued  ever  since  the  days  of  Moses,  into  any  other 
greater  or  lesser  proportion  of  time  ? 

2.  Whether  the  two  former  Opinions,  though  they  do  in 
deed  avoid  that  inconvenience,  do  not  yet  stand  upon  such 
weak  grounds  otherwise,  that  they  are  by  many  degrees  more 
improbable  than  the  third. 

3.  Whether  a  fourth  Opinion  going  in  a  middle  t  way  might 
not  be  proposed  with  greater  probability,  and  entertained  with 
better  safety  than  any  of  the  former  three?  viz.  That  the 
keeping  holy  of  one  day  in  seven,  is  of  Divine  positive  right, 
taking  Jus  Divinum  in  a  large  signification  :  not  for  that  only 
which  is  primarily,  properly,  and  directly  such,  according  to 

*  '  And  the  points,  &c.'  Sovereign    tidote, '  of  every  particular  Church.' 
Antidote,  '  The  points  are  two  :  viz.'         J  '  a  middle.'  Sovereign  Antidote, 
t  '  of  the  Church.'  Sovereign  An-     '  the  middle.' 


12  THE  CASE  OF 

the  tenor  of  the  second   Opinion;  but  including  withal  that 
which  is  secondarily,  consequently,  and  analogically  such. 

VIII.  For  the  better   understanding  whereof,  we  are  to 
consider, 

First,  That  those  things  are  de  Jure  Divino  in  the  first  and 
strict  sense,  which  either, 

1.  Are  enjoined  by  the  express  Ordinance  and  Command 
ment  of  God  in  His  Holy  Word ;  or  else, 

2.  May  be  deduced  therefrom  by  necessary,  evident,  and 
demonstrative  illation. 

In  which  sense,  there  are  not  many*  things  de  Jure  Divino 
under  the  New  Testament. 

Secondly,  That  for  a  thing  to  be  de  Jure  Divino  in  the 
latter  and  larger  sense,  it  sufficeth  that  it  may  be  by  human 
discourse  upon  reasons  of  congruity  probably  deduced  from  the 
Word  of  God,  as  a  thing  most  convenient  to  be  observed  by  all 
such  as  desire  unfeignedly  to  order  their  ways  according  to 
God's  Holy  Will. 

Thirdly,  That  this  kind  of  Jus  Divinum  may  be  reasonably 
discerned  by  the  concurrence  of  all,  or  the  chiefest  of  these 
four  things  following,  viz. 

1.  A  foundation  of  Equity  for  the  thing  in  general,  either 
in  the  Law  of  Nature,  or  by  virtue  of  Divine  Institution. 

2.  An  Analogy  held  for  the  particular  determination,  with 
such  Laws  and  directions  as  were  given  to  the  Jewish 
people  in  the  Old  Testament,  so  far  as  the  reason  of 
Equity  holdeth  alike. 

3.  Some  probable  insinuations  |  thereof  in  the  Scriptures 
of  the  New  Testament. 

4.  The  continued  practice  of  the  Christian*  Church,  so  far 
as  the  condition  of  the  times  in  the  several  ages  thereof 
would  permit.     For,  Lex  currit  cum  praxi. 

Fourthly,  That  all  these  do  in  some  measure  concur  for  the 
observation  of  a  weekly  Sabbath ;  as  upon  the  examination  of 
the  several  particulars  will  easily  appear. 

IX.  This  distinction  of  Jus  Divinum  is  to  be  observed  the 

*  '  not  many.'      Sovereign  Anti-  things  to  be  of  positive  Divine  Right 
dote, '  not  very  many.'    In  '  Episco-  under  the  New  Testament, 
pacy  not   prejudicial  to  the  Regal  t  '  insinuations.'    '  indicia.'  Cam- 
Power,'  Section  ii.   §.3.   it  will  be  bridge  Version, 
seen  that  Sanderson  allows  only  two 


THE  SABBATH.  13 

rather,  because  it  may  be  of  very  good  use,  if  rightly  under 
stood  and  applied, 

First,  For  cutting  off  the  most  material  instances,  which  are 
usually  brought  by  the  Romish  Party  for  the  maintenance  of 
their  unwritten  Traditions. 

Secondly,  For  the  clearing  of  some,  and  the  silencing  of 
other  some  Controversies  in  the  Church,  which  are  disputed 
pro  and  con  with  much  heat :  as,  viz.  concerning, 

1 .  The  government  of  the  Church  by  Bishops. 

2.  The  distinction  of  Bishops,  Priests  and  Deacons. 

3.  The  exercise  of  Ecclesiastical  Censures,  as  Suspension, 
Excommunication,  &c. 

4.  The  building  and   consecrating  of  Churches  for  the 
Service  of  God.* 

5.  The  assembling  of  Synods  upon  needful  occasions,  for 
the  maintenance  of  the  Truth,  and  for  the  settling  of 
Church  Affairs. 

6.  The  forbidding  of  Marriages  to  be  made  within  certain 
degrees  of  consanguinity  and  affinity. 

7.  The  Baptizing  of  Infants  born  of  Christian  Parents. 

8.  The  maintenance  of  the  Clergy  by  the  Tithes  of  the 
people,f  and  sundry  other  things  :  none  of  all  which,  to 
my  understanding,  seem  to  be  de  Jure  Divino  in  that 
first  and  proper  sense ;  but  yet  all  or  most  of  them  to 
be  de  Jure  Divino  in  this  latter  and  larger  signification. 

Thirdly,  For  the  right  bounding  of  the  Church's  power, 
that  she  be  neither  denied  her  lawful  liberty  in  some  things, 
nor  yet  assume  to  herself  a  greater  power  than  of  right  be- 
longeth  unto  her  in  other  some.  For, 

1 .  In  things  that  are  merely  de  Jure  humano,  every  parti 
cular  Church  hath  power  in  herself  from  time  to  time, 
to  order  and  alter  them   at  her   pleasure,  and  may 
exercise  that  pleasure  when  she  thinketh  fit. 

2.  Things  that  are  de  Jure  Divino  in  that  first  sense,  the 
Universal  Church  may  not,  and  much  less  then  may 
any  Particular,  at  all  take  upon  her  to  alter,  but  must 

*  *  the  Service  of  God.'  Sovereign  and  proper  sense,  but  yet  all  or  most 

Antidote,  '  Divine  Service.'  of  them  in  my  understanding  seem 

t  *  Tithes  of  the  people,'  &c.    So-  at  least  to  be  de  Jure  Divino,  in  the 

vereign  Antidote,  *  by  Tythes.    And  latter  and  larger  sense  and  signifi- 

sundry  other  things.  Some  of  which  cation.' 
have  been  doubted  of  in  that  prime 


14  THE  CASE  OF 

observe  them  inviolably,  whatsoever  necessities  or  dis 
tresses  she  be  put  unto. 

3.  Things  that  are  de  Jure  Divino  in  this  latter  sense, 
every  Particular  Church,  but  much  more  the  Universal, 
hath  a  power  to  alter  in  a  case  of  necessity.  But  the 
exercise  of  that  power  is  so  limited  to  extraordinary 
cases,  that  it  may  not  be  safe  for  her  at  all  to  exercise 
it ;  unless  it  be  for  the  avoiding  of  mighty  inconve 
niences,  not  otherwise  to  be  avoided. 

X.  As  for  the  other  controversed  Point,  touching  the  change 
of  the  day,  from  the  last  day  of  the  week  or  Saturday,  which 
was  the  Jews'  Sabbath,  to  the  first  day  of  the  week  or  Sunday, 
which  is  our  Lord's  Day,  my  opinion  is,  that  the  observation 
of  the  Lord's  Day  among  Christians  instead  of  the  Jewish 
Sabbath, 

1 .  Is  not  grounded  upon  any  Commandment  given  by  Christ 
to  his  Apostles. 

2.  Nor  yet  upon  any  Apostolical  Constitution*  given  by  the 
Apostles  unto  the  Churches  in  that  behalf.     But, 

3.  That  it  was  taken  up  by  the  succeeding  Church :  partly 
in  imitation  of  some  of  the  Apostles,  who  used,  especially  in  the 
Churches  of  the  Gentiles,  (for  in  the  Churches  of  Judaea  f  the 
old  Sabbath  was  still  observed,)  to  celebrate  their  holy  assem 
blies  upon  the  first  day  of  the  week,  in  the  honour  of  Christ 
and  His  Resurrection ;  and  partly  for  the  avoiding  of  Judaism, 
wherewith  false  Teachers  in  those  first  times  were  ever  and 
anon  attempting  to  enthral  the  Christian  Church. 

4.  That  the  observation  of  the  Lord's  Day,  having  been 
confirmed  by  so  many  Constitutions  both  Ecclesiastical  and 
Imperial,  and  having  withal  continued  with  such  uniform  con 
sent  throughout  the  Christian  World,  for  so  many  Ages  ever 
since  the  Apostles'  times,  the  Church,  (not  to  dispute  what  she 
may  or  may  not  do  in\  plenitudine  potestatis,  yet)  ought  not 
to  attempt  the  altering  of  it  to  any  other  day  of  the  week. 

To  the  third  Question. 
XL  In  this  matter,  touching  Recreations  to  be  used  on  the 

*  *  Constitution.'     Sovereign  An-     dote,  '  of  the  Jews.' 
tidote,  « Institution.'  J '«».'     Sovereign  Antidote,  *  ex.* 

t  fof  Judaea.'     Sovereign  Anti- 


THE  SABBATH.  15 

Lord's  Day,  much  need  not  be  said,  there  being'  little  difficulty 
in  it,  and  his  Majesty's*  last  Declaration  in  that  behalf  having 
put  it  past  disputation.  I  say  then, 

1 .  For  the  Thing.     That  no  man  can  reasonably  condemn 
the  moderate  use  of  lawful  Recreations  upon  the  Lord's  Day, 
as  simply  and  de  toto  genere  unlawful. 

2.  For  the  Kind.     Albeit  there   can  be  no  certain  Rules 
given  herein,  as  in  most  indifferent  things  it  cometh  to  pass, 
by  reason  of  the  infinite  variety  of  circumstances,  to  fit  with  all 
particular  cases,  but  that  still  much  must  be  left  to  private 
discretion :  yet  for  some  directions  in  this  matter,  respect  would 
be  had  in  the  choice  of  our  Recreations, 

1.  To  the  public   Laws  of  the  State.      Such  games  or 
sports  as  are  by  Law  prohibited,  though  in  themselves 
otherwise  lawful,  being  unlawful  to  them  that  are  under 
the  obedience  of  the  Law. 

2.  To  the  condition  of  the  Person.     Walking  and  dis 
coursing,  with  men  of  liberal  education,  is  a  pleasant 
recreation :  it  is  no  way  delightsome  to  the  ruder  sort 
of  people,  who  scarce  account  any  thing  a  sport  which 
is  not  loud  and  boisterous. 

3.  To  the  effects  of  the  Recreations  themselves.     Those 
being  the  meetest  to   be   used,  which  give  the   best 
refreshing  to  the  body,  and  leave  the  least  impression 
in  the  mind.     In  which   respect,   Shooting,   Leaping, 
Pitching  the  Bar,  Stool-ball,f  &c.  are  rather  to  be  chosen 
than  Dicing,  Carding,  &c. 

3.  For  the  Use.     That  men  would  be  exhorted  to  use  their 
Recreation  and  Pastimes  upon  the  Lord's  Day  in  godly  and 
commendable  sort.     For  which  purpose,  amongst  others,  these 
Cautions  following  would  be  remembered  : 

1.  That  they  be  used  with  great  moderation,  as  at  all 
other  times,  so   especially,  and  much  more,  upon  the 
Lord's  Day. 

2.  That  they  be  used  at  seasonable  times,  not  in  time  of 
Divine  Service,  j  nor  at  such  hours  as  are  appointed  by 

*  Charles  I,  October  18, 1633.  See  J  '  Divine  Service.'    In  the  Sove- 

Sermon  ii.  ad  Clerum,  §.  18.  reign  Antidote  this  second  Caution 

t  See  Strutt,  Sports  and  Pastimes,  is  made  to  end  with  these  words. 
"•3- 


16  THE  CASE  OF  THE  SABBATH. 

the  master  of  the  house  whereimto  they  belong,  for 
private  devotions  within  his  own  house.  His  Majesty's 
Declaration  limiteth  men's  liberty  this  way,  till  after 
Evensong  be  ended. 

3.  That  they  be  so  used,  as  that  they  may  rather  make 
men  the  fitter  for  God's  service  the  rest  of  the  day,  and 
for  the  works  of  their  vocations  the  rest  of  the  week, 
than  any  way  hinder  or  disable  them  thereunto,  by 
over-wearying  the  body,  or  immoderately  affecting  the 
mind. 

4.  That  they  use  them  not  doubtingly ;  for  whatsoever  is 
not  of  Faith  is  sin.     He  therefore  that  is  not  satisfied 
in  his  own  judgment,  that  he  may  lawfully,  and  without 
sin,  use  bodily  Kecreations  on  the  Lord's  Day,  ought 
by  all  means  to  forbear  the  use  thereof,  lest  he  should 
sin  against  his  own  Conscience. 

5.  That  they  be  severer  towards  themselves  than  towards 
other  men  in  the  use  of  their  Christian  Liberty  herein, 
not  making  their  own  opinion  or  practice  a  rule  to 
their  brethren.     In  this,  as  in  all  indifferent  things,  a 
wise  and  charitable  man  will  in  godly  wisdom  deny 
himself  many  times  the  use  of  that  Liberty,  which  in  a 
godly  charity  he  dare  not  deny  to  his  brother. 


ONE  of  the  MSS.  given  by  Bishop  Barlow  to  the  Library  of 
Queen's  College,  U.  16.  b.  p.  90,  contains  a  memorandum  that 
this  Case  of  the  Engagement  was  drawn  up  in  answer  to  in 
quiries  from  '  T.  Washbourne,  Presbyter  in  Gloucestershire.' 

The  Letter  containing  Mr.  Washbourne's  inquiries,  to  which 
reference  is  expressly  made  in  the  opening  of  the  Case,  pp.  20, 
21,  is  here  given  from  Papers  preserved  in  Lincoln  College. 
And  the  entire  Case  is  exhibited,  in  a  more  genuine  and  com 
plete  form  than  has  ever  appeared  before,  from  the  Original 
in  Sanderson's  own  handwriting  which  is  in  the  possession  of 
that  Society.  Sanderson,  it  will  be  observed,  speaks  of  this 
as  the  only  perfect  Copy  he  had.  p.  35  below. 

Si  A, 

THINK  it  not  strange  that  this  Paper  salutes  you  from  a  strange 
hand ;  for  though  my  name  perhaps  be  unknown  to  you,  yet  cannot 
you  be  unknown  to  me,  being  deservedly  honoured  by  all  the  re 
maining  honest  part  of  the  Clergy  of  England  for  your  learning  and 
integrity,  which  shines  bright  to  them  even  in  these  dark  times.  I 
heartily  wish  both  the  Church  and  University  might  have  enjoyed 
the  benefit  of  your  studies  in  the  public  exercise  of  that  eminent 
place  to  which  you  were  called  ;  but  seeing  the  iniquity  of  the  times 
deprive*  us  of  that  happiness,  I  hope  and  am  confident  you  will  not 
.deny  me  your  private  opinion,  which  I  humbly  and  earnestly  entreat 
in  a  Case  of  Conscience,  not  to  ensnare  you,  but  to  resolve  myself. 
Had  my  wife's  father,  Dr.  Fell,  late  Dean  of  Christ  Church,  and  your 
friend,  been  now  alive,  I  should  have  made  him  my  pilot  in  this  storm. 
But  since  God  hath  taken  him  away,  I  desire  you  would  supply  the 
place  of  a  father  in  your  counsel.  And  although  it  be  not  safe  pinning 
one's  faith  on  another's  sleeve  in  points  of  Religion,  yet  in  doubtful 
Cases,  where  arguments  on  both  sides  stand  like  rocks  to  split  me, 
I  had  rather  sail  by  your  compass  than  mine  own  ;  and  look,  what 

*  '  deprive.'    So  in  the  Original. 
SANDERSON,  VOL.  V.  C 

ft 


18 

you  conclude  lawful  or  unlawful,  I  shall  submit  unto  and  acquiesce  in 
as  an  Oracle. 

The  occasion  moving  me  thus  to  trouble  you  is  this.  I  am  now 
required  to  subscribe  the  New  Engagement :  the  penalty  of  refusing 
may  prove  the  loss  of  my  Church  Living,  which  is  the  main  sub 
sistence  of  my  family,  a  wife  and  five  or  six  small  children.  But  I 
thank  God  I  have  learned  not  to  put  the  world  in  the  one  scale, 
when  my  soul  is  in  the  other ;  or,  if  I  weigh  them  in  the  same 
balance,  I  know  which  should  preponderate.  As  therefore  I  would 
not  be  flattered  into  a  conceit  that  I  may  safely,  without  making 
shipwreck  of  a  good  Conscience,  take  the  Engagement,  which 
many  do  who  are  more  learned,  and  would  be  thought  as  conscien 
tious  as  the  best,  so  would  I  not  precipitately  ruin  myself  in  my 
temporal  estate  by  an  over-preeiseness  in  refusing  what  is  not  re 
pugnant  to  the  Rule  of  Faith,  by  which  every  Christian,  and  espe 
cially  a  Minister  of  Christ,  ought  to  steer  his  course.  Give  me 
leave  then  to  propose  the  most  common  Arguments  urged  for  the 
subscription ;  and  the  solution  of  them  I  assure  myself  you  will  easily 
and  speedily  return  me  by  this  bearer. 

: .  That  it  is  only  a  Promise,  not  an  Oath,  and  consequently  not  so 
obliging  the  Conscience,  but  only  pro  tempore,  whilst  the  State 
stands  in  force;  and  that  when  the  lawful  Heir  to  the  Crown 
shall  come  in  place,  it  is  void,  &c. 

2.  That  it  is  but  a  Civil  Engagement,  requiring  no  more  than  a 
passive  obedience  to  the  present  Power,  which  I  cannot  resist, 
and  therefore  must  submit  to  it. 

3.  That  it  is  but  just  to  promise  fidelity,  though  to  an  unjust 
Power,  under  whom  I  live  and  from  whom  I  have  protection. 

4.  That  it  is  the  constant  and  avowed  practice  in  frontier  towns 
for  the  inhabitants  to  take  an  Oath  to  be  true  to  that  party 
which  possesseth  the  place  ;  and  as  soon  as  that  party  is  ejected, 
they  are  freed  from  the  Oath,  and  swear  to  be  faithful  to  the 
contrary  party. 

5.  That  the  Oaths  of  Supremacy  and  Allegiance  (for  the  Covenant 
I  never  took)  bind  not  to  impossibilities ;  and  since  the  Go 
vernment  is  altered  against  my  will,  as  I  am  not  able,  so  I  am 
not  obliged  to  defend  the  King's  person  and  authority,  &c. 

6.  That  the  present  Power,  though  usurped,  is  the  only  Power 
exstant;  and  we  must  be  subject  to  that  or  none.   And  how  can 
it  be  sin  to  promise  what  I  cannot  choose  but  perform,  viz.  to 
be  true  and  faithful  to  the  Parliament,,  &c  ?  for  had  I  the  will 
to  betray  or  oppose  them,  I  want  the  ability. 


19 

7.  That  by  not  subscribing  I  become  a  prey  to  them,  and  thereby 
am  made  utterly  unable,  in  a  civil  capacity,  to  serve  the  rightful 
Prince,  if  he  should  come  in  place  to  demand  my  assistance. 

8.  That  the  King,  both  before  and  since  his  coming  into  Scotland., 
hath  (if  strong  report  of  some  may  be  credited,  who  stick  not 
to  say  they  have  it  from  his  own  mouth)  given  leave  to  his  sub 
jects  rather  to  subscribe  than  suffer  the  loss  of  their  estates. 

In  your  Resolution,  I  crave  not  only  an  answer  to  these  few,  and, 
it  may  be,  frivolous  Objections  to  your  sound  and  more  discerning 
judgment,  but  to  any  other  of  weight  or  consequence  which  you  can 
think  upon  for  my  further  satisfaction.  So  doing,  you  will  engage 
me  to  subscribe  myself, 

Sir,  your  true  and  faithful  friend 

and  servant  in  Christ, 

THO.  WASHBOURNE. 
Dombleton  in  Gloucestershire, 
Jan.  the  7th. 

Let  me  trouble  you  with  this  one  Query  more.  Whether,  upon 
supposition  that  the  words  of  the  Engagement  may  bear  a  double 
construction,  I  may  take  it  in  my  own  sense  or  in  the  Imposer's  ?  and 
whether  I  ought  to  ask  his  interpretation  before  I  subscribe  ?  I  add 
this  at  the  request  of  a  friend  who  desires  to  be  satisfied  in  this 
point. 

To  my  very  worthy  and  much  esteemed  friend 
Dr.  Sanderson,  Rector  of  Boothby  Paynell, 
near  Grantham  in  Lincolnshire,  present  these. 


C  4 


THE 

CASE  OF  THE  ENGAGEMENT. 

SIR, 

1  HAVE  hitherto  been  very  sparing  in  delivering  my  opinion 
concerning  the  point  now  most  in  agitation,  viz.  of  the  law 
fulness  or  unlawfulness  of  subscribing  the  Engagement,  con 
sidering  the  mischiefs  that  must  needs  have  followed,  if  it 
should  be  once  noised  abroad  that  I  had  given  forth  any  de 
termination  in  so  tickle  a  point.  I  could  not  but  foresee  on 
the  one  side,  if  I  should  condemn  it  as  utterly  unlawful,  how 
I  should  be  looked  upon  by  those  that  have  all  power  in  their 
hands,  not  as  a  refuser  only,  but  a  dissuader  also  of  what  they 
have  thought  fit  to  require.  And  on  the  other  side,  if  I  should 
allow  it  in  any  case  lawful,  what  ill  use  would  certainly  be 
made  thereof  by  multitudes  of  people,  apt  to  be  so  far  scan 
dalized  thereby,  as  either  to  swallow  it  whole  without  chewing, 
(that  is,  resting  themselves  upon  the  general  determination  of 
the  lawfulness  to  take  it  hand  over  head,  without  due  consi 
deration  either  of  the  true  meaning  of  it  or  of  other  requisite 
cautions  and  circumstances,)  or  else  to  conceive  themselves,  by 
so  engaging,  to  be  for  ever  discharged  from  the  bond  of  their 
former  allegiance. 

Yet  since  by  your  Letter,  and  by  sending  your  servant 
therewith  on  purpose  so  many  days'  journey,  through  un 
known  ways,  and  at  this  season  of  the  year  (especially  as  the 
weather  hath  proved  since  his  coming  forth)  scarce  passable, 
you  have  shown  your  earnest  desire  to  understand  what  my 
opinion  is  in  this  point,  so  great,  both  for  difficulty  and  con 
cernment,  I  could  not  think  it  fit,  nor  consistent  with  that 
civility  which  is  to  be  used,  especially  towards  strangers,  to 
send  back  your  messenger  without  the  return  of  some  kind  of 
answer.  Wherein,  albeit  I  shall  not  come  up  to  the  full  of 
what  your  Letter  declareth  to  be  your  desire,  viz.  in  giving 
a  particular  judgment  and  estimate  of  the  eight  several  argu- 


THE  CASE  OF  THE  ENGAGEMENT.  21 

ments  therein  proposed,  and  the  additional  Quaere  in  the 
Postscript,  yet  you  shall  find  something  tending  towards  your 
satisfaction  therein,  by  touching  upon  those  points,  so  far  as 
the  straits  of  time  would  suffer,  wherein  the  difficulty  of  the 
whole  business  seemeth  chiefly  to  consist. 

I.  First,  then,  it  is  to  be  considered,  that  Allegiance  is  a 
duty  that  every  Subject,  under  what  form  of  Government 
soever,  by  the  Law  of  Nature  oweth  to  his  Country,  and  con 
sequently  to  the  Sovereign  Power  thereof.  For  the  very  same 
Law  (which  we  may  call  the  Law  of  Nature,  at  least  in  a  large 
acception)  which  inclineth  particular  men  to  grow  into  one 
civil  body  of  a  Commonwealth,  must  necessarily  withal  imprint 
a  sense  and  tacit  acknowledgment  of  such  a  duty  of  Allegiance 
in  every  inferior  member  of  the  Body,  unto  the  Caput  Com- 
munitatis,  or  Sovereign  Power,  by  which  that  Commonwealth 
is  governed,  as  is  necessary  for  the  preservation  of  the  whole 
Body.  So  that  the  bond  of  Allegiance  doth  not  arise  origin 
ally  from  the  Oath  of  Allegiance,  as  if  those  that  had  not 
taken  the  Oath  had  a  greater  liberty  to  act  contrary  to  the 
Allegiance  specified  in  the  Oath  than  those  that  have  taken  it 
have ;  or  as  if,  in  case  the  Oath  should  be  quite  laid  aside, 
there  should  be  no  Allegiance  due.  But  it  is  so  intrinsecal, 
proper,  and  essential  a  duty,  and,  as  it  were,  fundamental  to 
the  relation  of  a  Subject,  qua  tails,  as  that  the  very  name  of 
a  Subject  doth,  after  a  sort,  import  it :  insomuch,  that  it  hath 
thereupon  gained,  in  common  usage  of  speech,  the  style  of 
Natural  Allegiance. 

Whence  all  these  Inferences  will  follow. 

i.  That  the  Bond  of  Allegiance,  whether  sworn  or  not 
sworn,  is  in  the  nature  of  it  perpetual  and  indispensable. 

3.  That  it  is  so  inseparable  from  the  relation  of  a  Subject, 
that  although  the  exercise  of  it  may  be  suspended  by  reason 
of  a  prevailing  force,  whilst  the  Subject  is  under  such  force, 
viz.  where  it  cannot  be  imagined  how  the  endeavour  of  exer 
cising  it  can  be  effectually  serviceable  to  restore  the  Sovereign 
Power  to  the  right  owner,  for  the  establishment  of  that  public 
Justice  and  Peace  wherein  the  happiness  of  Commonwealths 
consisteth,  yet  no  outward  force  can  so  absolutely  take  it  away 
or  remove  it,  but  that  still  it  remaineth  virtually  in  the  Sub 
ject,  and  obligeth  to  an  endeavour,  so  soon  as  the  force  that 


22  THE  CASE  OF 

hindered  it  is  over,  of  actually  exercising  it*  for  the  advan 
tage  of  the  party  to  whom  of  right  it  is  due,  and  the  advance 
ment  of  the  common  good  thereby,  upon  all  fit  occasions. 

3.  That  no  Subject  of  England,  that  either  hath  by  taking 
the  Oaths  of  Supremacy  or  Allegiance  acknowledged,  or  that 
not  having  taken  either  Oath,  yet  otherwise  knoweth  or  be- 
lieveth  that  the   Sovereign  Power  in  England,  to  whom  his 
natural  Allegiance  is  due,  is  the  King,  his  Heirs,  and  lawful 
Successors,  can  without  sinning  against  his  conscience,  enter 
into  any  Covenant,  Promise,  or  Engagement,  or  do  any  other 
act  or  acts  whatsoever,  whereby  either  to  transfer  his  Alle 
giance  to  any  other  party,  to  whom  it  is  not  of  right  due,  or 
to  put  himself  into  an  incapacity  of  performing  the  duties  of 
his  bounden  Allegiance  to  his  lawful  Sovereign,  when  it  may 
appear  to  be  useful  and  serviceable  to  him. 

4.  That  therefore  the  taking  of  the  late  Solemn  League  and 
Covenant  by  any  subject  of  England,  notwithstanding  the  pro 
testation  in  the  Preface  that  therein  he  had  the  honour  of  the 
King  before  his  eyes,  and  that  express  clause  in  one  of  the 
Articles  of  it,  wherein  he  swore  the  preservation  of  the  King's 
person  and  honour,  was  an  act  as  clear lyf  contrary  to  the 
Oath  of  Allegiance,  and  the  natural  duty  of  every  subject  of 
England,  as  the  assisting  of  the  King  to  the  utmost  of  one's 
Power  (which  is  a  branch  of  the  Oaths),  and  the  assisting 
against  any  person  whatsoever,  with  his  utmost  power,  those 
that  were  actually  in  arms  against  the  King,  which  was  the 
very  end  for  which  that  Covenant  was  set  on  foot,  are  con 
trary  the  one  unto  the  other. 

5.  And  that  also,  for  the  same  reason,  no  Subject  of  Eng 
land  that  hath  taken  the  Oaths  and  understandeth  them,  or  is 
persuaded  that  the  Sovereignty  of  this  Realm  doth  of  right 
belong  to  the  King,  his  Heirs,  and  lawful    Successors,  can, 
without  sinning  in  like  manner  against  his  Conscience,  take  the 
Engagement  now  offered  ;    if  he   so  understand  the  words, 
wherein  it  is  expressed,  as  if  they  did  contain  in  them,  and 
require  of  the  Promiser,   an   acknowledgment  that  the  Su 
preme  Power  of  this  Realm,  whereunto  the  Subjects  owe  their 
bounden  Allegiance,  is  rightly  vested  in  those  persons  that  now 

*  '  exercising  it.'    Previous  Edd.  '  exercising  of  it.' 
t  'clearly.'    Previous  Edd.  'clear.' 


THE  ENGAGEMENT.  23 

exercise  it;  or  as  if  they  did  import  an  utter  abjuration  or 
renouncing  of  that  Allegiance  which  was  formerly  held  due  to 
the  King. 

II.  This  being  cleared,  the  next  Inquiry  must  be,  Whether 
or  no  the  words  of  the  Engagement  will  reasonably  bear  such 
a  construction,  as,  to  the  understanding  of  a  rational  and  con 
scientious  man,  may  be  deemed*  consistent  with  his  bounden 
duty  and  Allegiance  to  his  lawful  Sovereign  ?  Whereof,  I 
think,  there  need  be  no  great  question  made,  if  it  be  well 
considered, 

1.  That  all  expressions  by  words  are  subject  to  such  ambi 
guities,  that  scarce  any  thing  can  be  said  or  expressed  in  any 
words,  how  cautelously  soever  chosen,  which  will  not  render 
the  whole  speech  capable  of  more  constructions  than  one. 

2.  That  very  many  men,  known  to  be  well  affected  to  the 
King  and  his  party,  and  reputed  otherwise  both  learned  and 
conscientious    (not    to    mention    the    Presbyterians,    most    of 
whom,|  truly  for  my  own  part,  when  we  speak  of  learning  and 
conscience,  I  hold  to   be  very  little  considerable)  have   sub 
scribed  the  Engagement.    Who  in  the  judgment  of  Charity  we 
are  to  presume  would  not  so  have  done,  if  they  had  not  been 
persuaded  the  words  might  be  understood  in  some  such  quali 
fied  sense,  as  might  stand  with  the  duty  of  Allegiance  to  the 
King. 

3.  That,  as  you  write,  it  is  strongly  reported  and  believed, 
the  King!  hath  given  way  to  the  taking  of  the  Engagement, 
rather  than  that  his  good  Subjects  should  lose  their  estates  for 
refusing  the  same.     Which  as  it  is  a  clear  evidence  that  the 
King,  and  they  who  are  about  him  to  advise  him,  do  not  so 
conceive  of  the  words  of  this  Engagement  as  if  they  did  neces 
sarily  import  an  abandoning  of  the  Allegiance  due  to  him,  so 
is  it,§  if  true,  a   matter  of  great  consideration  towards  the 
satisfaction  of  so  many  as  out  of  that  fear  only  have  scrupled 
the  taking  of  it.     For  the  doing  of  that  cannot  be  reasonably 

*  Sanderson  first  wrote  'may  be/  J  'that  the  King,'  as  in  the  pre- 

then  '  seem,'  then  « appear/  and, '  fi-  vious    Edd.   written,   but   the   pen 

nally,  '  be  deemed.'  drawn  through  the  word  'that.' 

t  'most   of.'     These  two  words  §' so  is  it.'  In  previous  Edd.  <  so 

were  added  afterwards  by  interlinea-  'tis/ 
tion. 


24  THE  CASE  OF 

thought  to  destroy  the  Subject's  Allegiance,  which  the  King, 
who  expecteth  Allegiance  from  all  his  Subjects,  advisedly,  and 
upon  mature  deliberation  alloweth  them  to  do. 

III.  But  all  this  being  granted,  that  the  words  of  the  En 
gagement  are  capable  of  such  construction,  yet  is  not  the 
Conscience  thereby  sufficiently  secured  from  justly  scrupling  at 
the  taking  thereof,  unless  it  may  yet  further  appear  that  the 
Subject  hath  the  liberty  to  make  use  of  such  a  construction. 
Which  is  in  effect  the  Quaere  contained  in  your  Postscript,  viz. 
Whether,  upon  supposition  that  the  words  of  the  Engagement 
will  bear  more  constructions  than  one,  the  Subscriber  may  take 
it  in  his  own  sense  ?  Or  is  bound  to  take  it  in  the  Imposer's 
sense?  Or  whether  it  be  necessary,  or  expedient,  before  he 
subscribe,  to  ask  those  that  require  his  subscription,  in  what 
sense  they  require  him  to  subscribe  it  ?  Upon  the  resolution  of 
which  Quaere,  since,  as  I  conceive,  the  last  resolution  of  the 
judgment,  wherein  the  Conscience  is  to  acquiesce,  doth  princi 
pally  depend,  I  shall  endeavour  to  give  you  my  thoughts 
therein,  (wherein  I  acknowledge  to  have  received  much  light 
and  satisfaction  from  a  Discourse  written  by  a  very  learned,* 
judicious,  and  pious  friend,  whereof  I  lately  had  the  perusal, 
but  for  some  reasons  not  thought  fit  to  be  published,)  as 
distinctly  and  clearly,  as  the  time  I  have  to  do  it  in  will 
suffer. 

i .  First,  then,  for  a  man  that  is  required  of  another  to  give 
faith  by  some  Oath,  Promise,  or  other  Engagement,  to  take  it 
in  a  sense  of  his  own,  manifestly  different,  even  in  his  own 
apprehension,  from  the  other's  meaning,  sufficiently  expressed 
by  words  according  to  the  common  custom  of  speech,  and  the 
nature  of  the  business  which  it  concerneth,  is  so  gross  a  con 
ceit,  that  had  not  the  impudence  of  the  Jesuits,  in  maintaining 
the  lawfulness  of  their  Equivocations,  and  the  sad  experience 
of  these  late  times  (wherein  thousands  have  cheated  them 
selves  into  Perjury  by  thinking  to  avoid  it)  evidenced  the 
contrary,  it  might  well  have  been  thought  a  thing  incredible, 
that  any  man  of  common  understanding  should  suffer  his 
reason  to  be  so  infatuated  by  his  affections,  as  to  be  deceived 
thereby.  For  if  such  latitude  of  construction  should  be  ad- 

*  '  a  very  learned.'     In  previous  Edd.  'a  learned.' 

>. 


THE  ENGAGEMENT.  25 

mitted  in  Promises,  and  other  Obligations  of  that  nature, 
intended  for  the  preservation  of  faith  among  mankind,  there 
would  not  remain  any  possible  means  whereby  for  men  to  have 
assurance  of  one  another's  meaning.  Wherefore  I  take  that 
for  a  clear  truth,  that  all  Promises,  and  Assurances,  wherein 
faith  is  required  to  be  given  to  another,  ought  to  be  under 
stood  ad  mentem  Imponentis,  according  to  the  mind  and 
meaning  of  him  to  whom  the  faith  is  to  be  given ;  so  far  forth 
as  that  meaning  may  reasonably  appear,  by  the  nature  of  the 
matter  about  which  it  is  conversant,  and  such  signification  of 
the  words  whereby  it  is  expressed,  as  according  to  the  ordinary 
use  of  speech  amongst  men  agreeth  best  thereunto.  The 
reason  whereof  is,  because  the  faith  so  required  to  be  given,  is 
intended  to  the  behoof,  and  for  the  interest  of  him  that  re- 
quireth  it :  namely,  to  the  end  he  may  have  the  better  assur 
ance  from  him  that  giveth  the  faith,  that  what  is  promised 
shall  be  accordingly  performed :  which  assurance  he  cannot 
have,  if,  after  his  meaning  sufficiently  declared  by  the  words, 
it  should  yet  be  at  the  liberty  of  the  Promiser  to  reserve 
another  secret  meaning  in  his  own  breast,  differing  therefrom. 
2.  But,  secondly,  what  if  the  intention  of  the  Imposer  be 
not  so  fully  declared  by  the  words  and  the  nature  of  the 
business,  but  that  the  same  words  may  in  fair  construction  be 
still  capable  of  a  double  meaning,  so  as  taken  in  one  sense  they 
shall  bind  to  More,  and  in  another  to  Less  ?  I  conceive  in  such 
case  it  is  not  necessary,  nor  always  expedient,  (but  rather  for 
the  most  part  otherwise)  for  the  Promiser,  before  he  give 
faith,  to  demand  of  the  Imposer,  whether  of  the  two  is  his 
meaning.  But  he  may  by  the  Rule  of  Prudence,  and  that,  for 
ought  I  see,  without  the  violation  of  any  Law  of  Conscience, 
make  his  just  advantage  of  that  ambiguity,  and  take  it  in  that 
sense*  which  shall  bind  to  the  Less.  And  this  I  ground  upon 
the  very  same  reason  as  before.  For  sith  the  faith  to  be  given 
is  intended  to  the  behoof  of  him  to  whom  it  is  given,  it  con- 
cerneth  him  to  take  care  that  his  meaning  be  expressed  in 
such  words  as  will  sufficiently  manifest  the  same  to  the  under 
standing  of  a  reasonable  man.  Which  if  he  but  neglect  f  to  do, 

*  '  in   that  sense.'     In   previous         t  '  if  he  but  neglect,'  In  previous 
Edd.  *  in  the  same  sense.'  Edd.  *  if  he  neglect.' 


26  THE  CASE  OF 

no  Law  of  Equity  or  Prudence  bindeth  the  Promiser  by  an 
over-scrupulous  diligence  to  make  it  out,  whereby  to  lay  a 
greater  Obligation  upon  himself  than  otherwise  he  needed* 
to  do. 

3.  But  then,  thirdly,  if  it  shall  happen  (as  often  it  cometh 
to  pass,  when  we  have  to  deal  with  cunning  men,  and  may 
possibly  be  the  case  now,  and  undoubtedly  was  so  in  the  busi 
ness  of  the  Protestation,  f  when  the  time  was,)  that  he  that 
requireth  the  faith  to  be  given,  do  of  purpose  so  contrive  the 
words,  J  that  there  may  be  left  an  ambiguity  and  latitude  of 
sense  therein :  yea,  and  that  it  be  very  probable,  and  in  a 
manner  apparent,  (upon  the  consideration  of  the  point  of 
interest,  or  other  strong  presumptions  arising  from  circum 
stances  or  otherwise)  even  to  the  apprehension  of  the  Promiser 
himself,  that  he  hath  some  further  reach  in  requiring  that 
Promise  from  him,  some  more  remote  and  secret  intention 
than  he  is  willing  to  discover.  In  that  case  what  is  to  be 
done?  I  answer,  that  the  Promiser  in  such  case  is  no  ways 
obliged,  in  giving  his  faith,  to  take  notice  of  any  secret  §  in 
tention,  but  is  at  liberty  to  make  use  of  that  latitude  of  sense, 
which  the  other  did  rather  choose  to  leave  undetermined  than 
to  restrain,  and  so  to  turn  the  other's  cunning  dealing  to  his 
own  best  advantage,  by  taking  it  in  the  more  favourable  con 
struction,  and  that  which  bindeth  to  less.  For  it  is  the 

*  '  than  otherwise  he  needed.'    In  I  may,   I  will   oppose,  and   by  all 

previous  Edd.  '  than  he  need.'  good  ways  and  means  endeavour  to 

t  I,  A.  B.,  do  in  the  Presence  of  bring  to  condign  punishment,  all 
Almighty  God,  promise,  vow,  and  such  as  shall  either  by  force,  plots, 
protest,  to  maintain  and  defend,  as  or  conspiracies,  or  otherwise,  do  any 
far  as  lawfully  I  may,  with  my  life,  thing  to  the  contrary  of  any  thing  in 
power,  and  estate,  the  true  Reform-  this  present  Protestation  contained, 
ed  Protestant  Religion,  expressed  in  And  further,  that  I  shall  in  all  just 
the  Doctrine  of  the  Church  of  Eng-  and  honourable  ways  endeavour  to 
land,  against  all  Popery,  and  Popish  preserve  the  Union  and  Peace  be- 
Innovation  within  this  Realm,  con-  tween  the  three  Kingdoms  of  Eng- 
trary  to  the  same  Doctrine,  and  ac-  land,  Scotland,  and  Ireland  ;  and 
cording  to  the  Duty  of  my  Alle-  neither  for  hope,  fear,  nor  other  re- 
giance,  His  Majesty's  Royal  Person,  spect,  shall  relinquish  the  Promise, 
Honour,  and  Estate ;  as  also  the  Vow,  and  Protestation. — See  '  Eng- 
Power  and  Privileges  of  Parlia-  lands  Oaths,  Taken  by  all  men  of 
ment ;  the  lawful  Rights  and  Liber-  Quality  in  the  Church  and  Common- 
ties  of  the  Subject,  and  every  per-  wealth  of  England.'  London,  1642. 
son  that  maketh  this  Protestation,  %  '  the  words.'  In  previous  Edd. 
in  whatsoever  he  shall  do  in  the  '  words.' 

lawful  pursuance  of  the  same.    And  §'  any  secret.'    In  previous  Edd. 

to  my  power,  and  as  far  as  lawfully  '  any  such  secret.' 


THE  ENGAGEMENT.  27 

declared  Intent*  only,  (viz.  that  which  the  words,  according  to 
the  common  use  of  speech,  do,  in  relation  to  the  nature  of  the 
business,  f  most  naturally  and  properly  represent  to  the  under 
standing  of  reasonable  men,  when  they  hear  them ;)  and  not 
the  remote,  J  secret,  and  reserved  Intent,  which  the  Promisor 
is  obliged  unto.  The  Reason  whereof  is  manifest.  Because  he 
that  requireth  faith  to  be  given  from  another,  by  words  of  his 
own  contriving,  is  ever  presumed  so  to  have  determined  the 
sense  thereof,  in  the  contrivance  of  the  words,  as  may  sufficiently 
declare  what  he  intendeth  the  Promiser  should  assure  him  to 
perform.  If  therefore  he  have  not  so  determined  the  words  as 
to  signify  the  More,  it  is  in  all  reason  to  be  presumed,  that  he 
intended  to  oblige  him  but  to  the  Less.  For  being  at  liberty 
to  make  his  own  choice  of  words,  whereby  to  express  his  own 
meaning,  who  can  think  otherwise,  but  that  he  would  make 
the  choice  with  respect  to  his  own  interest  ?  And  therefore, 
though  he  might  have  a  secret  desire,  yea,  and  that  by  his 
actions  otherwise  evident  and  apparent  enough  to  all  the  world, 
but  such  as  for  some  particular  reasons  reserved  to  himself  he 
thinketh  not  fit  in  the  form  of  words  tendered  to  the  Promiser 
as  yet  to  discover,  §  that  the  Promiser  should  be  bound  to  the 
More,  and  would  be  marvellously  well  pleased  that  he  should 
so  understand  the  words,  as  if  they  intended  to  bind  him  to 
the  More,  yet  since  it  had  been  so  easy  a  matter  for  him,  by 
adding  or  altering  a  few  words,  to  have  declared  that  Intent, 
if  he  had  thought  it  conducible  to  his  own  ends,  it  will  be  pre 
sumed  also,  that  it  was  out  of  respect  to  self-interest  ||  that  he 
forbare  so  to  do,  and  chose  rather  to  leave  his  meaning  in 
such  general  words  as  will  not  exclude  the  sense,  which 
bindeth  but  to  the  Less ;  and  consequently  that  his  declared 
Intent  obligeth  to  no  more  but  to  the  Less  only. 

IV.  To  bring  the  matter  yet  closer,  and  to  put  it  up  to  the 
present  Case,  there  are  two  things  1"  more  to  be  done. 

*    '  Intent.'      In   previous   Edd.  by  Sanderson  in  the  margin,  as  a 

'  Intention.'  substitute  for  the  words,  '  which  he 

t 'business.'      In   previous    edd.  is  loath  to  discover/ which  had  been 

'  subject.'  inserted  between  the  lines,  and  then 

J  '  the  remote.'    In  previous  Edd.  had  the  pen  drawn  through  them. 

'  to  the  remote.'  ||  « to  self-interest.'     In  previous 

§  '  yea,  and  that yet  to   dis-  Edd.  '  of  self-interest.' 

cover.'     This  passage  was  inserted  ^[  '  are  two  things.'    In  previous 


28  THE  CASE  OF 

First,  to  show  what  the  different  constructions  are*  (the 
highest,  I  mean,  and  the  lowest)  the  words  of  the  Engagement 
are  fairly  capable  of. 

And,  secondly,  to  find,  as  well  as  we  can,  whether  of  the  two 
is  more  probably  the  meaning  intended  by  the  Imposers  to 
be  declared  by  the  words. 

The  words  are  these  : 

'  I  do  promise  to  be  true  and  faithful  to  the  Commonwealth  of 
England,  as  it  is  now  established  without  King  or  Lords.' 

Wherein  there  are  sundry  ambiguities,  f 

i.  The  first  and  main  one,  and  whereon  the  rest  after  a  sort 
depend,  is  in  the  word  Commonwealth,  J  by  which  may  either 
be  meant,  those  persons  who  are  the  prevalent  party  in  this 
Kingdom,  and  now  are  possessed  of  and  do  exercise  the  Su 
preme  Power  therein,  as  if  the  right  of  Sovereignty  were 
vested  in  them :  or  else,  the  whole  entire  Body  of  the  English 
Nation,  as  it  is  a  Civil  Society  or  State  within  itself,  distin 
guished  from  all  other  Foreign  Estates.  Taken  in  the  former 
sense,  the  fidelity  promised  to  the  Commonwealth  relateth 
directly  to  the  upholding  of  that  party  who  are  the  present 
Governors  de  facto,  and  importeth§  subjection  to  them  as  de 
jure ;  but  taken  in  the  latter,  it  relateth  to  the  ||  safety  of  the 
Nation,  and  importeth  no  more  as  to  the  present  Governors, 
but  to  live  peaceably  under  them  de  facto,  and  to  yield  obe 
dience  to  them  in  things  absolutely  necessary  for  the  uphold 
ing  Civil  Society  within  the  Realm  :  such  as  are  specially  IF  the 

Edd.    '  are   yet  two   things.'     The  their  power :  viz.  to  remain  true  pri- 

word  'yet'  has  had  a   pen  drawn  s  oners  of  war,  and  so  long  as  they 

twice  through  it  in  the  Original.  are  in  their  power,  not  to  attempt 

*  *  what   the  different  construe-  any  thing  to  their  destruction.' 

tions  are.'    In  previous  Edd. '  what  The  whole  of  this  Paragraph  was 

different  constructions.'  crossed  out  in  the  Original. 

t  In  previous  Edd.  there  follows  j  This   paragraph,   as    originally 

nere :  „.  written,  commenced,  '  Secondly,  In 

r  •  £  ?>r8u       ??V          u  tr-Ue  aii  the  word  Commonwealth,'  as  in  the 

faithful.     By  which  may  be  intend-  previous  Edd.     But,  when  Sander- 

ed,  either  the  promise  ,of  that  Fide-  60n  saw  reason  for  omittinj?  the  mat. 

hty  and  Allegiance  which  was  for-  ter  immediately  preceding;  he  made 

merly  acknowledged  to  be  due  to  the  alteration  exhibited  above. 

the  King,  &c,  to  be  now  performed  ,  , .              ,   ,    T             .         „  , , 

to  those  that  are  presently  possessed  (.  %  <imPf^eth.     In  previous  Edd. 

of   the    Supreme   Power,    as   their  imP°rts- 

right  and   due.     Or  else   the   pro-  II  'relateth  to  the.'    In  previous 

mise  of  such  a  kind  of  fidelity,  as  Edd-  'relateth  the.' 

captives  taken   in  war  promise   to  IT '  specially.'  This  word  does  not 

their  enemies  when  they  fall  under  appear  in  the  previous  Edd. 


THE  ENGAGEMENT.  29 

defence  of  the  Nation  against  Foreigners,  the  furtherance  of 
Public  Justice,  and  the  maintenance  of  Trade. 

2.  In  the  words  '  As  it  is  now  established,'  &c ;  which  may 
be  understood  either  by  way  of  approbation  of  what  hath  been 
done  for*  abolishing  of  Kingly  Government,  and  of  the  House 
of  Peers,   and  placing  all  Authority  and  Power  within  this 
Realm  in  the  House  of  Commons,  or  other  pretended  Repre 
sentatives  of  the  People,  f     Or  else  e^yrjruws  only,  as  a  clause 
simply  and  barely  reciting  what  manner  of  Government  it  is, 
that  this  Nation  de  facto  is  now  under :  viz.  a  Government  by 
the  Commons  only,  without  either  King  or  House  of  Lords. 

3.  Thirdly,}  in  the  words  '  True  and  faithful.'   By  which  may 
be  understood  either,  i°.  the  Promise  of  that  Fidelity  or  Alle 
giance  (which  was  formerly  sworn  or  acknowledged  to  be  due 
to  the  King  &c.)  to  be  henceforth  performed  to  those  that  are 
presently  possessed  of  the  Supreme  Power  within  this  Realm, 
as  their  right  and  due.     2°.  Or  secondly,  the  Promise  of  that 
Fidelity  which  every  good  Patriot  oweth  to  the  Commonwealth 
whereof  he  is  a  member,  (be  the  Government  thereof  for  the 
present  what  it  will,  or  in  whatsoever  hands  it  be,  or  howso 
ever  acquired,  whether  rightly  or  by  usurpation,)  in  endea 
vouring  faithfully,  according  to  his  calling  and  condition,  to 
maintain  the  safety  of  the  Nation,  by  resisting  and  helping  § 
to  suppress  all  whether  foreign  invasions  or  intestine  conspi 
racies  and  commotions  which  shall  be  raised  for  the  further 
enslaving  or  embroiling  the  same,  by  seeking  forcibly  to  set 
up  the  Interest  of  a  third  Party  that  neither  have  right  unto 
nor  are  in  possession  of  the  Supreme  Power :  as  also  to  fur 
ther  the  administration  of  public  Justice,  by  endeavouring  to 
have  malefactors  apprehended  and  punished,  and  to  uphold 
the  freedom  of  Trade  and  Commerce ;  whereby  the  lives,  live 
lihoods,  rights,  and  liberties  of  his  compatriots   and  fellow- 
subjects  may  be  the  better  secured,  and  protected  from  vio 
lence  and  wrong.     3°.  Or  thirdly,  the  Promise  of  such  a  kind 
of  Fidelity  to  the  present  Government,  as  captives  taken  in 

*  « done  for.'    In  previous  Edd.  sent  Government.'  p.  30.  These  two 

*  done  by  way  of.'  Paragraphs    are  inserted  from   the 

t  'or  other  pretended  Represent-  Lincoln  College  MS. 
atives  of  the  People.'    These  words         §  '  helping  (to  his   power) '  ori- 

do  not  appear  in  previous  Edd.  ginally  written,  but  the  pen  drawn 

J  "3.  Thirdly,' — '  under  the  pre-  through  the  latter  words. 


30  THE  CASE  OF 

War  promise  to  their  enemies  when  they  are  fallen  under  their 
power,  viz.  to  remain  true  prisoners  of  War,  and,  so  long  as 
they  are  under  their  power,  not  to  attempt  any  thing  to  their 
destruction. 

Of  which  three  Interpretations,  the  First  intendeth  chiefly 
the  present  Governors ;  for  howsoever  the  pretensions  are  for 
the  Commonwealth,  yet  really  they  mean  thereby  themselves 
only,  and  not  all  the  Commonwealth  otherwise  than  in  name 
and  for  a  pretence  :  as  in  that  other  great  Mystery  of  Iniquity, 
the  Papacy,  the  Catholic  Church,  so  mightily  cried  up,  is  really 
and  in  effect  no  more  but  the  Pope  only.  The  Second  intend 
eth  the  Commonwealth  itself  or  Nation  precisely,  without 
relation  to  the  Governors  either  de  jure  or  de  facto.  The 
Third  intendeth  the  Commonwealth  also  or  Nation,  but  as 
relating  unto  and  standing  under  the  present  Government. 

These  Ambiguities*  considered,  the  highest  Construction 
that  can  be  reasonably  made  of  the  words,  is  to  this  effect. 
*  I  acknowledge  the  Sovereign  Power  of  this  Nation,  where- 
unto  I  owe  Allegiance  and  Subjection,  to  be  rightly  vested f 
in  the  House  of  Commons,  or  Representatives  of  the  People 
now  sitting  and  enacting  at  Westminster,  J  wherein  neither 
King  nor  Lords,  as  such,  have,  or  henceforth  ought  to  have 
any  share.  And  I  promise  that  I  will  perform  all  Allegiance 
and  Subjection  thereunto,  and  maintain  the  same  with  my 
fortunes  and  life  to  the  uttermost  §  of  my  power.' 

And  the  lowest  Construction  that  can  be  reasonably  made 
of  the  same  words,  is  to  this  effect.  '  Whereas  for  the  present 
the  Supreme  Power  of  this  Commonwealth  ||  is  actually  pos 
sessed  and  exercised  by  the  House  of  Commons,  without  either 
King  or  Lords,  I  promise  that  whilst  the  Government  con- 
tinueth  so  established,  I  will  notwithstanding  endeavour  my 
self  IF  faithfully  in  my  place  and  calling,  to  do  what  every  good 

*  'These  Ambiguities.'  In  pre-  previous  Edd.  'in  England,  under 

vious  Edd.  *  Which  Ambiguities/  which  Power  I  now  am/ 

t  *  vested.'  Sanderson  first  wrote  IT  *  I  promise — myself.'  Origin- 

'  stated/  as  in  previous  Editions,  but  ally  this  stood  as  in  previous  Edd. 

afterwards  drew  his  pen  strongly  '  I  promise  that  so  long  as  I  live 

through  it,  and  interlined  '  vested.'  under  that  power  and  protection,  I 

J  In  previous  Edd.  '  Commons,  will  not  contrive  or  attempt  any  act 

wherein.'  of  hostility  against  them ;  but  living 

§  'uttermost.'  In  previous  Edd.  quietly  and  peaceably  under  them, 

'utmost.'  «  will  endeavour  myself.'  Then,  at 

||  '  of  this  Commonwealth.'     In  first,  Sanderson  interlined  as  a  sub- 


THE  ENGAGEMENT.  31 

member  of  a  Commonwealth  ought  to  do  for  the  safety  of  my 
Country,  and  preservation  of  Civil  Society  therein.' 

Between  which  two  *  there  seemeth  to  be  a  middle  Construc 
tion  very  reasonable  also,  and  obvious  to  every  man's  under 
standing  :  as  thus.  '  Whereas  the  Government  of  this  Com 
monwealth  of  England,  so  far  as  it  standeth  presently  esta 
blished,  is  administered  and  exercised  without  either  King  or 
Lords,  I  do  faithfully  promise,  so  long  as  I  live  under  the  pre 
sent  Power  and  enjoy  the  benefit  of  their  protection,  that  I 
will  not  do  any  act  of  hostility  against  them,  nor  contrive  or 
attempt  any  thing  to  their  destruction ;  but  living  quietly  and 
peaceably  under  them,  will  endeavour  in  my  place  and  calling 
to  do  what  to  my  best  understanding  shall  appear  requisite  to 
be  done  for  the  safety  of  my  Country,  and  the  maintenance 
of  Civil  Society  within  the  same.' 

V.  Now  cometh  in  to  be  considered  in  the  last  place  the 
great  Question,  which  of  the  three  f  Constructions  is  it,  (that 
which  bindeth  to  the  Most,  or  one  of  these  which  oblige  to  the 
Least,  the  words  can  well  bear)  the  FramersJ  of  the  Engage 
ment  did  rather  intend  to  declare  by  these  words  ?  They  that 
think  the  former,  want  not  probability  of  reason  to  ground 
their  persuasion  upon.  For  they  consider,  that  those  who  are 
presently  possessed  of  the  Supreme  Power,  are  not  minded  to 
part  with  it  if  they  can  hold  it.  And  that  the  likeliest  way 
to  hold  it  is,  if  they  can  possibly  bring  the  whole  people  of 
England,  or  at  least  the  far  greatest  part  thereof,  to  acknow 
ledge  that  they  are  rightly  possessed  of  it,  and  to  promise 
Subjection  and  Allegiance  unto  them  as  such.  And  that  there 
fore  the  Engagement,  being  purposely  devised  and  set  a  foot§ 
as  the  fittest  engine  to  expedite  that  work,  must  in  all  reason 
intend  to  oblige  so  far.  Which  being  so  contrary  to  their 

stitute  for  the  first  clause,  'so  long         t  ' which  of  the  three,'  &c.     So 

as  I  live  under  their  power  and  pro-  corrected   by  Sanderson   from   the 

tection,'  these  words,  'till  the  Go-  form  originally  written,  which  is  ex- 

vernment  be  otherwise   exercised :'  hibited   in   the   previous   Editions : 

afterwards  he  drew  his  pen  through  'whether  of  the  two   constructions 

this  interlined  correction,  and  sub-  it   is,   (that   which   bindeth  to   the 

stituted  for  the  whole  passage  the  Most,  or  this  which  obligeth'  &c. 
words  exhibited  above.  J  '  Framers.'     In  previous  Edd. 

*  '  Between  which  two — within  the  '  formers.' 

same.'  This  entire  Paragraph  is  in-         §  'a  foot.'    In  previous  Edd.  '  on 

serted  from  the  Lincoln  College  MS.  foot.' 


32  THE  CASE  OF 

judgment  and  persuasion,  concerning  the  duty  and  Oath  of 
Allegiance,  I  cannot  blame  those  that  so  understand  the  words 
of  the  Engagement,  if  they  abominate  the  very  thought  of 
taking  it. 

But  there  wanteth  not  great  probability  of  reason  on  the 
other  side,  to  induce  us  to  believe  that  the  latter  and  lower 
sense  is  rather  to  be  deemed  the  immediate  and  declared 
intent  of  the  Imposers.  Although  from  the  ground  of  the 
persuasion  now  last  alleged  it  cannot  be  much  doubted,  but 
that  it  was  in  their  Vote  and  Design,  and  consequently  more 
agreeable*  to  their  secret,  reserved,  and  ultimate  intent;  be 
tween  which  two  whatsoever  difference  there  is,  f  the  Engager 
is  not  concerned  in  it,  or  not  yet :  the  Equivocation,  whatso 
ever  it  be,  lieth  on  the  Imposer's  part,  and  therefore  ought  not 
to  be  put  on  the  Promisor's  score.  {  That  therefore  the  words 
of  the  Engagement  according  to  the  declared  intent  of  the 
Imposers  are  to  be  understood  in  the  lowest  or  at  least  in  the 
middle  sense,  there  are,  amongst  other,  these  Probabilities^ 

1.  That  many  prudent  and  conscientious  men  of  the  Royal 
Party,  as  well  Divines  and  Lawyers  as  others,  have  thus  un 
derstood  it,  who,  we  presume,  would  not   for   any  outward 
respect  in  the  world  have  taken  it,  if  they  conceived  any  more 
to  have  been  intended  in  it. 

2.  That  it  hath  been  often  ||  affirmed,  both  publicly  and  pri 
vately  in  several  parts  of  the  Kingdom,  if  we  may  believe 
either  common  fame  or  the  reports  of  sundry  credible  parti 
cular  persons,  by  those  that  have  persuaded  or  pressed  others 
to  subscribe,  that  the  same  is  the  very  true  intent  and  mean 
ing  of  it,  and  no  other. 

3.  That  if  the  Imposers  had  been  minded  to  have  declared 

*  'Although  from   the   ground'         J  ' the  Equivocation/  &c.    In  the 

&c.      So    corrected   by    Sanderson  first  instance,  as  in  previous  Edd., 

from  the  original  form  given  in  pre-  '  the  Equivocation,  if  there  be  any 

vious  Editions :   '  of  the  Imposers,  in    that,   must    be    put    upon    the 

whatsoever  cause  of  suspicion  there  Imposer's,  not   on   the   Promisor's 

may  be   that  the  former  meaning  score.' 
may  be  more  agreeable'  &c.  §  That  therefore — these  Probabi- 

t  '  whatsoever  difference  there  is.'  lities.'    Originally  written,  as  given 

In  the  first  instance  this  was  written  in  previous  Edd.,  *  For  thus  believ- 

as  it  appears  in  previous  Editions :  ing  there  are  amongst  other  these 

'  between  which  two  if  there  be  any  Probabilities.' 

difference,  (as  it  is  not  impossible         ||  *  been  often.'    In  previous  Edd. 

but  there  may  be,)  the  Engager'  &c.  '  often  been.' 


THE  ENGAGEMENT.  33 

an  intent  of  binding  to  More,  it  had  been  the  easiest  thing  in 
the  world  for  them  to  have  framed*  the  words  so  as  not  to  be 
capable  of  a  construction  binding  to  Less. 

4.  That,  as  is  also  credibly  reported,  whilst  the  form  of 
words  was  under  debate,  the   opinion   of  those   that  would 
have  had  it  set  higher,  (viz.  'I  promise  to  be  faithful  to  the 
Commonwealth  of  England,  and  to  maintain  the  same  as  it  is 
now  established  against  King  and  Lords,')  f  was  not  followed, 
as  held  unseasonable ;  and  the  vote  carried,  for  the  more  mo 
derate  expression  wherein  it  now  standeth. 

5.  That  the   Imposers,   intending   by  the  Engagement  to 
secure  themselves  at  the  most  butj  against  the  designs  and 
attempts  of  those  men,  who  they  knew  well  enough  hold  them 
for  no  other  than  Usurpers,  must  be  in  reason  supposed  to 
require  no  more  assurance  of  them  by  the  Engagement,  than 
such  as  may  and  is  usually  given  to  Usurpers ;  which  is,  not 
an  acknowledgment  of  their  title,  and  a  promise  of  Allegiance, 
but  merely  and  at  the  most§  a  promise  of  living  quietly,  so 
long  as  they  are  under  their  power,  and  enjoy  their  pro 
tection. 

6.  That  it  is  a  received  Maxim  of  Political  Prudence,  for  all 
new  Governors,  (especially  those  that  either  ||  introduce  a  new 
form  of  Government,  or  come  in  upon  a  questionable  Title,)  to 
abstain  from  all  harsh  proceedings,  even  against  those  whom 
they  know  to  be  evil  affected  to  their  power,  and  not  so  much 
as  to  exasperate  them,  (though  it  be  in  the  power  of  their 
hands  to  destroy  them,)  especially  in  the  beginning  of  their 
Government,  but  rather  to  sweeten  them  into  a  better  opinion 
of  their  persons,  and  to  win  upon  them  by  Acts  of  Grace  and 
Oblivion ;  for  Remissius  imperanti  tnelius  paretur. a     So  as 
they  may  have  but  any  tolerable  kind  of  assurance  from  them 
in  the  mean  time,  of  living  quietly  and  peaceably  under  them. 
We  have  no  reason  therefore  to  believe  that  the  Imposers  of 
this  Engagement,  who  have  acted  the  parts  of  the  greatest 

*  'it  had  been— framed/   Origin-         +  'at  the  most  but/    In  previous 
ally  written,  as   given  in   previous     Edd. 'especially/ 
Edd.,  •  they  might  easily  have  fram-         §  <  and  at  th?  most>>  These  wordg 

1  mi  d°  n°t  appear  in  previous  Edd. 

t  Ihe  words  within  this  paren-  .        . 

thesis  were  added  by  Sanderson  in  ,    ||' those  that  either     So  corrected 

the  margin.     They  do   not  appear  by  Sanderson  from  '  if  they/ 

in  previous  Editions.  a  Seneca,  de  Clem.  i.  24. 

SANDERSON,  VOL.  V.  D 


34  THE  CASE  OF 

Politicians  so  perfectly  and  successfully  hitherto,  as  to  possess 
themselves  so  fully  of  the  Supreme  Power  of  so  great  and 
flourishing*  a  Kingdom  in  so  few  years,  would f  be  so  impo 
litic  as  not  to  proceed  by  the  same  rules,  that  all  wise  and 
successful  persons  have  ever  practised  in  the  managing  and 
for  the  establishing  of  an  Acquired  Power. 

VI.  Out  of  all  these  Premisses  together,  waiving  J  any  posi 
tive  Conclusion,  either  Affirmative  or  Negative,  touching  the 
Lawfulness  or  Unlawfulness  of  subscribing  in  wiiversali,  I 
shall  declare  my  opinion  only  in  these  few  following  parti 
culars. 

1.  That  it  is  not  lawful  for  any  man  to  take  the  Engagement 
with  a  resolution  to  break  it. 

2.  That  therefore,  whosoever  thinketh  the  words   of  the 
Engagement  do  contain  a  promise  of  any  thing  which  is  not 
lawful  for  him  to  perform,  cannot  take  it  with  a  good  Con 
science. 

3.  That  whosoever  so  understandeth  the  words  of  the  En 
gagement,  as  if  they  did  oblige  him  to  any  thing  contrary  to 
his  Allegiance,  or  render  him  unable  to  act  according  there 
unto,  upon  any  seasonable  emerging  occasion,  cannot  with  a 
good  Conscience  take  it. 

4.  That  if  any  man  for  any  temporal  benefit,  or  avoiding  of 
any  temporal   damage,   shall   take   the  Engagement  with   a 
doubting  Conscience,  that  is,  before  he  be  persuaded  in  his 
judgment,  upon  some  probable  ground  of  reason,  that  it  is 
lawful  for  him  so  to  do,  he  sinneth  therein. 

5.  That  if  any  man,  after  a  serious  desire  and  moral  endea 
vour  §  of  informing  himself  as  rightly  and  impartially  ||  as  he 
can,  what  are  the  duties  and  obligations  IF  of  his  Allegiance  on 
the  one  side,  and  what  is  most  probably  the  meaning  intended 
by  the  words  of  the  Engagement  on  the  other  side,  shall  find 
himself  well  satisfied  in  this  persuasion,  that  the  performance 

*' flourishing.'  Originally  written  §  '  and  moral  endeavour.'  Not  in 

'famous.'  previous  Edd. 

t    '  would.'     Originally    written  ||  '  and  impartially.'     Not  in  pre- 

*  should.'  vious  Edd. 

J    'waiving.'      In    the    Original  «[[  ' and  obligations/    Not  in  pre- 

'  wayving.'     Previous  Edd.  '  weigh-  vious  Edd. 
ing.' 


THE  ENGAGEMENT.  35 

in  the  mean  time  of  what  is  required  by  the  Engagement,  so 
understood  as  he  apprehendeth  it  ought  to  be,*  is  no  way  con 
trary  (for  any  thing  he  can  discern  for  the  present)  to  his 
bounden  Allegiance,  so  long  as  he  is  under  such  a  force,  as 
that  he  cannot  exercise  it ;  and  likewise,  that  whensoever  that 
force  is  so  removed  from  him,  or  he  from  under  it,  as  that  he 
hath  power  to  act  according  to  his  Allegiance,  the  Obligation 
of  the  Engagement  of  itself  determineth  and  expireth ;  and 
out  of  these  considerations,  rather  than  suffer  extreme f  preju 
dice  in  his  Person,  Estate,  or  necessary  Relations,  shall  sub 
scribe  the  Engagement ;  since  his  own  heart  condemneth  him 
not,  neither  will  I. 


SIR, 

I  HAVE  now  two  requests  to  you,  which  I  doubt  not  but  you 
will  think  reasonable.  The  one,  that  whatsoever  use  you  shall 
please  to  make  of  these  papers,  or  any  thing  therein  contained, 
for  your  own,  or  any  friend's  satisfaction,  yet  you  would  not 
deliver  any  copies  abroad,  lest  they  should  come  to  be  printed, 
as  some  other  papers  of  mine,  written  in  this  manner,  have 
been  without  my  knowledge.  This  I  desire,  both  in  respect  of 
the  danger  I  might  incur  from  the  displeasure  of  the  Potent 
Party,  if  any  such  thing  should  come  abroad ;  as  also  lest  upon 
the  consideration  of  some  things  here  hinted,  they  might  think 
the  words  of  the  Engagement  too  light,  and  might  thence  take 
occasion  to  lay  some  heavier  Obligation  upon  us,  in  words  that 
should  oblige  to  More.  The  other  request  is,  that  since  I  have 
not  another  J  perfect  copy  of  what  I  now§  send  you,  you  would 
procure  ||  it  to  be  transcribed  for  me ;  and  either  the  copy  so 
transcribed,  or  these  very  papers  rather,  when  you  have  tran 
scribed  them,  transmit  inclosed  in  a  Letter,  or  by  some  Friend 
that  will  be  sure  to  deliver  them  safe,  with  his  own  hands,  to 

*  '  as  he  apprehendeth  it  ought  to  {  any  other.' 
be.'     Not  in  previous  Edd.  §  '  I  now.'      In    previous   Edd. 

t '  suffer  extreme,'  &c.  Sanderson  '  now  I.' 

wrote  in  the  first  instance:    'than         ||  'procure.'      In   previous   Edd. 

suffer  himself  to  be  undone.'  *  command.' 

£   'another.'     In  previous  Edd. 


36  THE  CASE  OF  THE  ENGAGEMENT. 

my  son  Robert  Sanderson,  an  Apprentice  at  the  Nag's  Head  in 
Pater  Noster  Row,  to  whom  *  I  shall  write  shortly  that  he  may 
expect  them. 

Sir,  I  desire  that  my  best  respects  may  be  heartily  j  pre 
sented  to  the  good  Gentlewoman,  J  Mrs.  Fell,  to  whom  and  all 
hers  I  wish  much  comfort  and  happiness.  The  like  to  you  and 
yours,  desiring  your  prayers.  God  endue  us  all  with  Grace 
and  Wisdom  fit  for  these  evil  times  ;  to  whose  Mercy  and 
Blessing  commend  us  all.  I  rest, 


Dec.  20,  1650. 
Botheby  Paynell. 


Your  Loving  Friend  and  Servant, 

ROBERT  SANDERSON.  § 


*'  to  my  son to  whom.'  Pre-  In   previous  Edd.  ( presented,  &c. 

vious  Edd.  have  only  e  to  my  son  God  endue  us'. .  . . 

in  London,  to  whom.'  §  The  name  is  not  subscribed  in 

t   '  heartily.'     Not    in    previous  previous  Editions. 
Editions.  ||  In  previous  Edd.  'B. P.  Dec.  20. 

J  '  to  the  good  Gentlewoman,'  &c.  1650.' 


THE  CASE  OF 


THE  USE  OF  THE  LITURGY, 


STATED  IN  THE  LATE  TIMES.* 


SIR, 


W  HEREAS  you  are  desirous  to  know  what  my  judgment  and 
practice  is  concerning  the  using  or  forbearing  of  the  established 
Liturgy,  either  in  whole  or  in  part,  in  the  public  Service  of 
God  and  Offices  of  the  Church,  if  that  may  be  any  satisfaction 
to  yourself  or  friend,  I  shall  fully  acquaint  you  with  what  my 
practice  is,f  (whereunto  if  my  judgment  be  not  conformed,  I  am 
without  all  escape  mine  own  condemner,)  and  upon  what  con- 


*  This  Title  must  have  been  pre 
fixed  after  the  Restoration.  *  in  the 
late  times  stated*  would  seem  the 
more  natural  order  for  the  conclud 
ing  words.  The  Cambridge  Version 
has  'in  nuperis  temporibus  deter- 
minatus.' 

A  transcript  of  this  Case  in 
cccxxxix  of  the  MSS.  in  New  Col 
lege  Library,  p.  119,  is  headed: 
'  Dr.  Sanderson's  Resolution  of  the 
Case  concerning  officiating  in  pub 
lic  otherwise  than  is  prescribed  by 
the  Liturgy/ 

Another,  in  B.  2.  12.  of  the  MSS. 
in  the  Library  of  C.  C.  C.,  thus : 
'The  Case  of  using  or  forbearing  the 
Established  Liturgy  stated  and  re 
solved.' 

A  third,  in  P.  1 8.  of  the  Queen's 
College  MSS.  f°.  183,  has  this  head 
ing  in  the  handwriting  of  Bp.  Bar 
low  :  '  Dr.  Sanderson's  Answer  to  a 
Case  of  Conscience,  proposed  in  the 
time  of  the  War,  1652,  about  read 
ing  or  omitting  the  forms  in  our 
Liturgy.' 

Bp.  Barlow  also  prefixed  this  in 
teresting  '  Memorandum.' 

'  That  Mr.  Hen.  Bankes,  Fellow 
of  Winchester  Coll.  Nov.  16,  1670, 
gave  me  this  account  of  the  follow 


ing  Case.  Some  of  the  most  emi 
nent  Divines  of  the  Church  of  Eng 
land  met  in  London,  Anno  1652,  and 
determined  to  excommunicate  all 
those  who  forbore  reading  the  Com 
mon  Prayer :  because,  by  such  com 
pliance  with  an  Ordinance  of  Parlia 
ment,  they  did  actually  disobey  the 
Established  Law,  and  disown  their 
allegiance  to  their  lawful  though  de 
pressed  Sovereign,  and  their  obe 
dience  to  the  Bishops  and  Church 
of  England.  But  hearing  of  Dr. 
Sanderson's  practice,  they  suspend 
ed  the  business  till  his  judgment 
could  be  had.  The  return  he  made 
them  was  that  which  here  follows ; 
which  being  received  by  them  and 
read,  it  put  an  end  (and  with  good 
reason  it  might)  to  their  design. 
Vera  an  secus  sit  haec  Historiola, 
judicent  alii.  Certe  a  Viro  docto  ac 
fide  digno  illam  habui.' 

This  Case  appeared  separately  in 
8vo,  in  1678,  with  the  Title,  '  Bishop 
Sanderson's  Judgment  concerning 
Submission  to  Usurpers,' — less  cor 
rectly  printed  than  in  its  place 
among  the  Cases  of  Conscience. 

t  So  C.  C.  C.  '  what  my  practice 
is,'  Q.U.  and  New.  '  with  my  prac 
tice,  is,'  in  previous  Editions. 


38  THE  CASE  OF 

siderations*  I  have,  according  to  the  variation  of  times,  varied 
myself  therein. 

So  long  as  my  Congregation  continued  unmixed  with  Sol 
diers,  (as  well  after  as  before  the  promulgation  of  the  Ordi 
nance  of  the  two  Houses,  f  for  the  abolishing  of  Common 
Prayer,)  I  continued  the  use  of  it,  as  I  had  ever  formerly  done 
in  the  most  peaceable  and  orderly  times,  not  omitting  those 
very  Prayers,  the  silencing  whereof  I  could  not  but  know  to 
have  been  chiefly  aimed  at  in  the  Ordinance,  viz.  those  for  the 
King,  the  Queen,  and  the  Bishops.  And  so  I  did  also,  though 
some  Soldiers  were  casually  present,  till  such  time  as  a  whole 
Troop  coming  to  quarter  in  the  Town,  with  aj  purpose  to 
continue  a  kind  of  Garrison  or  Head-quarters  among  us,  were 
so  enraged  at  my  reading  of  it  the  first  Sunday  after  they 
came,  that  immediately  after  Morning  Service  ended,  §  they 
seized  on  the  Book  and  tore  it  all  to  pieces. 

Thenceforward,  during  their  continuance  here  for  full  six 
Months  and  upwards,  (viz.  from  the  beginning  of  November, 
till  they  were  called  away  to  Naseby-fight  in  May  following,) 
besides  that  for  want  of  a  Book,  of  necessity  I  must,  I  saw 
that  it  behoved  me  also,  for  the  preventing  of  further  outrages, 
to  waive  the  use  of  the  Book  for  the  time,  at  least  in  the  ordi 
nary  Services :  only  I  read  the  Confession,  the  Lord's  Prayer, 
with  the  Versicles  and  the  Psalms  for  the  day  ;  and  then,  after 
the  First  Lesson  in  the  Forenoon,  Benedictus  or  Jubilate,  and 
in  the  Afternoon  Cantate.  After  the  second  Lesson  also  in  the 
Forenoon,  ||  sometimes  the  Creed,  sometimes  the  Ten  Com 
mandments,  and  sometimes  neither,  but  only  sang  a  Psalm, 
and  so  to  Sermon.  But  all  that  while,  in  the  Administration  of 
the  Sacraments,  the  Solemnization  of  Matrimony,  Burialf  of  the 
Dead,  and  Churching  of  Women,  I  constantly  used  the  ancient 
forms  and  rites  to  every  of  them  respectively  belonging,  ac 
cording  to  the  appointment  in  the  Book.  Only  I  was  careful 
in  all  the  rest  to  make  choice  of  such  times  and  opportunities, 
as  I  might  do  them  with  most  secresy  and  without  disturbance 

'  '  considerations.'     So  Qu.  and  son  among  us  or  Head  quarter.' 

C.  C.  C.  _  In  New  Coll.  '  considera-  §  '  ended'  in  all  three  MSS.     Not 

tion,'  as  in  previous  Editions.  in  previous  Edd. 

t  January  3, 1645.  ||    'Forenoon.'      In    New   Coll. 

I  So  m  Qu.,  New,  and  C.  C.  C.  '  afternoon.' 

In  Edd. '  who  on  purpose Garri-  f  f  Buryings,'  New  Coll. 


THE  LITURGY.  39 

of  the  Soldiers.  But  at  the  celebration  of  the  Eucharist  I  was 
the  more  secure  to  do  it  publicly,  because  I  was  assured  none 
of  the  Soldiers  would  be  present. 

After  their  departure  I  took  the  liberty  to  use  either*  the 
whole  Liturgy,  or  but  some  part  of  it,  omitting  sometimes 
more,  sometimes  less,  upon  occasion,  as  I  judged  it  most  expe 
dient,  in  reference  to  the  Auditory,  especially  if  any  Soldiers 
or  other  unknown  persons  happened  to  be  present.  But  all 
the  while,  the  substance  of  Avhat  I  omitted  I  contrived  into  my 
Prayer  before  Sermon,  the  phrase  and  order  only  varied; 
which  yet  I  endeavoured  to  temper  in  such  sort,  as  that  any 
person  of  ordinary  capacity  might  easily  perceive  what  my 
meaning  was;  and  yet  the  words  left  as  little  liable  to  ex 
ception  or  cavil  as  might  be. 

About  nigh  |  two  years  ago,  I  was  advertised  (but  in  a  very 
friendly  manner)  by  a  Parliament  man  of  note  in  these  parts, 
that  at  a  public  meeting  in  Grantham  great  complaint  was 
made  by  some  Ministers  (of  the  Presbyterian  gang,  as  I  after 
wards  found)  of  my  refractoriness  to  obey  the  Parliament's 
Order  in  that  behalf.  The  Gentleman  told  me  withal,  that 
although  they  knew  long  before  what  my  judgment  and  prac 
tice  was,  yet  they  were  not  forward  to  take  notice  of  it  before 
complaint  made,  which  being  now  done  in  so  public  manner, 
if  they  should  not  take  knowledge  of  it,  the  blame  would  lie 
upon  them :  he  therefore  J  advised  me  to  consider  well  what 
I  had  to  do ;  for  I  must  resolve  either  to  adventure  §  the  loss 
of  my  Living,  or  to  lay  aside  Common  Prayer,  which  if  I 
should  continue,  after  complaint  and  admonition,  it  would  not 
be  in  his  power,  nor  in  the  power  of  any  friend  I  had  to  pre 
serve  me.  The  effect  of  my  then  answer  was,  that  if  the  case 
were  so,  the  deliberation  was  not  hard :  I  having  long  ago 
considered  of  ||  the  case,  and  resolved  what  I  might  with  a  good 
Conscience  do,  and  what  were  fittestlF  for  me  in  prudence  to 
do,  if  I  should  ever  be  put  to  it,  viz.  to  forbear  the  use  of  the 

*  *to  use  either.'     So  Qu.  and  'thereupon'  New  Coll.      'also'   in 

C.C.C.     'either  to  use'  New  Coll.  previous  Editions. 

Edd.  of  the  Cases  have  not  the  word  §  New  Coll.  '  venture.' 

'either,' but  it  is  in  all  the  MSS.  ||  'considered  of.'      So  all  three 

,    t  '  About  nigh.'  So  New  Coll.  and  MSS.    'considered' Edd. 

Edd.  '  About  two'  Qu.  and  C.C.C.  IF  New  Coll.  '  fittest  for  me  to  do, 

J  'therefore.'  So  Qu.  and  C.C.C.  if  I  were  put  to  it.' 


40  THE  CASE  OF 

Common  Prayer  Book,  so  far  as  might  satisfy  the  letter  of 
the  Ordinance,  rather  than  forsake  my  station. 

My  next  business  then  was,  to  bethink  myself  of  such  a 
course  to  be  thenceforth*  held  in  the  public  worship  in  my 
own  Parish,  as  might  be  likeliest  neither  to  bring  danger  to 
myself  by  the  use,  nor  to  bring  scandal  to  my  brethren  by  the 
disuse  of  the  established  Liturgy.  And  the  course  was  this, 
to  which  I  have  held  me  ever  since. 

I  begin  the  Service  with  a  preface  of  Scripture,  and  an  ex 
hortation  inferred  thence  to  make  Confession  of  sins ;  which 
exhortation  I  have  framed  out  of  the  Exhortation  and  Abso 
lution  in  the  Book  contracted  and  put  together,  and  expressed 
for  the  most  part  in  the  very  same  words  and  phrases,  but 
purposely  here  and  there  transplaced,  that  it  might  appear 
not  to  be,  and  yet  to  be  the  same. 

Then  follows  the  Confession  itself  in  the  same  order  it  was, 
enlarged  only  withf  the  addition  of  some  words,  whereby  it 
is  rather  explained  than  altered;  the  whole  Form  whereof, 
both  for  your  fuller  J  satisfaction  in  that  particular,  and  that 
you  may  partly  conjecture  what  manner  of  addition  or  change 
I  have  made  proportionably  hereunto,  (yet  none  so  large)  in 
other  parts  of  the  holy  Office,  §  I  have  here  underwritten : 

0  Almighty  God  and  merciful  Father,  we  Thy  unworthy 
servants  do  with  shame  and  sorrow  confess,  that  we  have  all 
our  life  long  gone  astray  out  of  Thy  ways  like  lost  sheep, 
and  that,  by  following  too  much  the  vain  devices^  and  desires 
of  our  own  hearts,  we  have  grievously  offended  against  Thy 
holy  Laws,  both  in  thought,  word,  and  deed.  We  have  many 
times  left  undone  those  good  duties*^  which  we  might  and 
ought  to  have  done;  and  we  have  many  times**  done  those 
evils,  when  we  might  have  avoided  them,  which  we  ought  not 
to  have  done.  We  confess,  0  Lord,  that  there  is  no  health 
at  all  in  us,  nor  help  in  any  creature  to  relieve]^  us.  But  all 
our  hope  is  in  Thy  mercy,  whose  justice  we  have  by  our  sins 
so  far  provoked.  Have  mercy  upon  us  therefore,  0  Lord, 

*  'thenceforth.'  So  the  three  MSS.  Coll.  '  vain  desires  and  devices.'  Qu. 

In  previous  Edd. '  thenceforward.'  and  the  Edd.  have  not  the  word  vain. 

f  '  with.'  '  by'  Qu.  IT  'duties.'  All  three  MSS.  « things' 

I' fuller.'     ' farther '  Qu.  Edd. 

§  '  in  other — Office.'  These  words  **  '  have  many  times.'  '  many 

do  not  appear  in  the  New  Coll.  MS.  times  have'  Qu. 

||  'vain  devices.'  SoC.C.C,  InNew  ft  '  relieve.'    '  deliver'  Qu. 


THE  LITURGY.  41 

have  mercy  upon  us,  miserable  offenders.*  Spare  us,  good 
Lord,  which  confess  our  faults,  that  we  perish  not ;  but  ac 
cording  to  Thy  gracious  Promises  declared  unto  mankind  in 
Christ  Jesus  our  Lord,  restore  us,  upon  our  true  repentance, 
to  Thy  grace  and  favour.  And  grant,  O  most  merciful 
Father,  for  His  sake,  that  we  henceforth}  study  to  serve  and 
please  Thee,  by  leading  a  godly,  righteous,  and  sober  life, 
to  the  glory  of  Thy  holy  Name,  and  the  eternal  comfort  of 
our  own  souls,  through  Jesus  Christ  our  Lord.  Amen. 

After  this  Confession,  the  Lord's  Prayer,  with  the  Versicles 
and  Gloria  Patri,  and  then  the  Psalms  for  the  day,  and  then 
the  first  Lesson  ;  after  which  in  the  Forenoon  J  sometimes 
Te  Deum  (but  then  only  when  I  think  the  Auditory  will  bear 
it),  and  sometimes  an  Hymn  of  my  own  composing,  gathered 
out  of  the  Psalms  and  the  Church  Collects,  as§  a  general  Form 
of  Thanksgiving,  which  I  did  the  rather,  because  some  have 
noted  the  want  of  such  a  Form  as  the  only  thing  wherein  our 
Liturgy  seemed  to  be  defective ;  ||  and  in  the  Afternoon,  after 
the  first  Lesson,  the  ninety-eighth  or  the  sixty-seventh  Psalm. 
Then  the  second  Lesson,  with  Benedictus  or  Jubilate  after  it 
in  the  Forenoon,  and  in  the  Afternoon  a  singing  Psalm.  IF 
Then  folio weth  the  Creed  with  Dominus  vobiscum,  and  some 
times  the  Versicles  in  the  end  of  the  Litany,  '  From  our  Ene 
mies  defend  us,'  O  Christ,  &c.  if  I  like  my  Auditory  :  otherwise 
I  omit  these  Versicles. 

After  the  Creed,  &c.  instead  of  the  Litany  and  the  other** 
Prayers  appointed  in  the  Book,  I  have  taken  the  substance  of 
the  Prayer  I  was  wont  to  use  before  Sermon,  and  disposed  it 
into  several  Collects  or  Prayers,  some  longer  and  some  shorter, 
but  new  modelled  ff  into  the  language  of  the  Common  Prayer 
Book,  much  more  than  it  was  before.  And  in  the  Pulpit  be 
fore  Sermon,  I  use  only  a  short  Prayer  in  reference  to  the 

*  'offenders  which  confess,'  Qu.  ||  Our  present  General  Thanks- 

'  0  Lord,  which  confess,'  New  Coll.  giving,  it  will  be  remembered,  was 

f '  that  we  henceforth.'  So  C.C.C.  not  inserted  till  the  last  Review  of 

and  Qu.  Coll.    *  that  we  may  hence-  the  Book  of  Common  Prayer,  ten 

forth'  New   Coll.,   as    in    previous  years    later   than   the    date   of  the 

Edd.  drawing  up  of  this  Case. 

J  f  Forenoon.'  So  in  all  the  MSS.  II  '  A  Psalm  sung'  Qu.  Coll. 

The  previous  Editions  have  'After-  **  'and  other'  C.C.C. 

noon.'  tt  'new  modelled.'     'modelled' 

§  'as.'    'and'  Qu.  Coll.  Qu.  and  New  Coll. 


42  THE  CASE  OF 

hearing  of  the  Word,  and  no  more :  so  that  upon  the  matter 
in*  these  Prayers,  I  do  but  the  same  thing  I  did  before,  save 
only  that  what  before  I  spake  without  Book,  and  in  a  conti 
nued  Form  and  in  the  Pulpit,  I  now  read,  out  of  |  a  written 
Book,  broken  into  parcels,  and  in  the  Heading  Desk  or  Pew. 

Between  which  Prayers  and  the  singing  Psalm  before  the 
Sermon,  I  do  also  J  daily  use  one  other  Collect,  of  which  sort 
I  have  for  the  purpose  composed  sundry  made  up  as  the  former 
for  the  most  part  out  of  the  Church  Collects,  with  some  little 
enlargement  or  variation,  as,  namely,  Collects  Adventual,  Qua 
dragesimal,  Paschal,  and  Pentecostal  for  their  proper  seasons ; 
and  at  other  times  Collects  of  a  more  general  nature,  as  for 
Pardon,  Repentance,  Grace,  &c.  §  And  ||  after  one  or  more 
of  them  in  the  Forenoon  I  usually  repeat  the  Ten  Command 
ments  with  a  short  Collect  after  for  Grace  to  enable  us  to 
keep  them. 

This  hath  been  my  practice,  and  is  like  still  to  be,  unless 
some  happy  changel  of  aifairs  restore  us  the  liberty  of  using 
the  old  way  again,  or  it  be  made  appear  to  my  understanding 
by  some  able  charitable  Friend,  that  I  have  therein  done 
otherwise  than  I  ought  to  have  done ;  for  I  may  say  truly,  I 
have  not  yet  met  with  any  thing  in  discourse  either  with  my 
own  reason  or  with  others,  of  sufficient  strength  to  convince 
me,  that  I  have  herein  done  any  thing  but  what  may  stand 
with  the  Principles  as  well  of  Christian  Simplicity  as  Prudence. 

There  are  but  three  things  that  I  know  of,  that  are  of  any** 
consideration,  opposed,  viz. 

1.  The  Obligation  of  the  Laws. 

2.  The  Scandal  of  the  Example. 

3.  An  unseemly  symbolizing,  at  least,  with  Schismatics, 
if  not  a  partaking  with  them  in  the  Schism. 

/.  Objection,  Law. 

The  first  and  strongest  Objection,  which  I  shall  therefore 
propose  to  the  most  advantage  of  the  Objectors, f|  is,  that  which 

*  'so  that  in  the  matter  of  New  ||  Qu.  Coll.  *  Or.' 

Coll.  IT  'some  happy  change.'    'some 

t  '  read  in'  C.C.C.  'read,  and  in'  change'  C.C.C. 

Qu.  Coll.  **  'any.'  In  all  three  MSS.   Not 

%  '  also.'  This  word  does  not  ap-  in  previous  Edd. 

pear  in  the  Qu.  Coll.  or  C.C.C.  MS.  tt  '  best  advantage  of  the  Objec- 

§  '  &c.'  Not  in  Qu.  tion,'  Qu.  Coll. 


THE  LITURGY.  43 

is  grounded  upon  the  Laws  and  their  obligation ;  for  it  may 
be  objected, 

That  every  human  Law  rightly  established,  so  long  as  it 
continueth  a  Law,  obligeth  the  Subject,  and  that  for  Con 
science  sake,  to  the  observation  thereof,  in  such  manner  and 
form  as  in  the  said  Law  is  prescribed,  and  according  to  the 
true  meaning  and  intention*  of  the  Lawgiver  therein. 

That  a  Law  is  then  understood  to  be  rightly  established, 
when  it  containeth  nothing  but  what  is  honest  and  lawful,  and 
is  enacted  by  such  person  |  or  persons  as  have  full  and  suffi 
cient  authority  to  make  Laws. 

That  a  Law  so  established  continueth  a  Law  and  is  in  force, 
till  it  be  either  repealed  by  as  good  and  full  authority  as  that 
by  which  it  was  made,  or  else  antiquated,  by  a  long  continued,  f 
unenforced  disuse,  with  the  tacit  or  presumed  consent  of  the 
Lawgiver. 

That  the  Act  printed  before  the  Common  Prayer  Book,  and 
entituled, '  An  Act  for  the  Uniformity  of  &c,  was  such  a  Law ; 
being  it  was  established  §  in  a  full  and  free  Parliament,  and  in 
peaceable  times,  ||  and  ratified  by  the  Royal  Assent. 

That  it  still  continueth  in  force,  being  not  yet  repealed,  but 
by  such  persons  as,  at  least  in  the  opinion  of  those  who  main 
tain  the  dispute,  for  want  of  the  Royal  Assent  have  not  a  suf 
ficient  right  or  authority  to  do  such  an  act ;  nor  disused,  but 
of  late  timeSjf  and  that  by  enforcement,  and,  as  is  presumed, 
much  against  the  mind  and  will  of  the  Lawgiver. 

That  therefore  it  still  retaineth  the  power  of  obliging  in 
point  of  Conscience ;  that  power  being  so  essential  and  intrin- 
secal  to  every  Law,  quatenus  a  Law,  that  it  can  in  no  wise  be 
severed  from  it. 

And  that  therefore**  no  Minister  publicly  officiating  in  the 
Church  can  with  a  good  Conscience  either  omit  any  part  of 
that  which  is  commanded  by  the  aforesaid  Law,  or  use  any 
other  Form  than  what  is  contained  in  the  aforesaid  Book ;  but 
must  either  use  the  Form  prescribed  in  the  Book,  or  else  for 
bear  to  officiate. 

*  So  Qu.  Coll.  and  C.C.C.    'true  §  '  established.'     'published'    in 

meaning    of    the    Lawgiver'    New  New  Coll. 

Coll.  ||  In  the  first  year  of  Elizabeth. 

t  ' person.'     'power'  New  Coll.  H"  '  time'  Qu.  Coll.  and  C.C.C. 

1 '  continued.'  '  continual'  Qu.  ** 'therefore'  inserted  fromC.C.C. 


44  THE  CASE  OF 

The  answer  to  this  Objection,  granting  all  in*  the  premisses 
besides,  dependeth  upon  the  right  understanding  of  that  which 
is  affirmed  concerning  the  Obligation  of  Laws,  according  to  the 
intention  of  the  Lawgiver ;  which,  if  it  should  be  understood 
precisely  of  that  particular,  actual,  and  immediate  intention 
which  the  Lawgiver  had  in  the  making  of  any  particular  Law, 
and  is  sufficiently  declared  by  the  words  of  the  Law,  in  which 
sense  only  the  Objection  proceedeth,  will  not  hold  true  in  all 
cases.  But  there  is  supposed,  besides  that,  in  the  Lawgiver  a 
more  general,  habitual,  and  ultimate  intention,  of  a  more  ex 
cellent  and  transcendent  nature  than  the  former,  which  is  to 
have  an  influence  into  and  an  over-ruling  power  over  all  parti 
cular  f  Laws,  viz.  an  intention  by  the  Laws  to  procure  and 
promote  the  public  good.  The  former  intention  bindeth  where 
it  isj  subservient  to  the  latter,  or  consistent  with  it.  and  con 
sequently  bindeth  in  ordinary  cases  and  in  orderly  times ;  or 
else  the  Law  is  not  a  wholesome  Law.  But  where  the  ob 
servation  of  the  Law,  by  reason  of  the  conjuncture  of  circum 
stances  or  the  iniquity  of  the  times,  (contingencies  which  no 
Lawgiver§  could  either  certainly  foresee,  or  if  foreseen  suffi 
ciently  provide  against,)  would  rather  be  prejudicial  than  ad 
vantageous  to  the  Public,  or  is  manifestly  attended  with  such 
inconveniences,  and  sad  consequents  to  the  observers,  as  all  the 
imaginable  good  that  can  redound  to  the  Public  thereby  cannot 
in  any  reasonable  measure  countervail,  in  such  case  the  Law 
obligeth  not,  but  according  to  the  latter  and  more  general  || 
intention  only.  Even  as  in  the  operations  of  Nature,  particular 
Agents  do  ordinarily  move  according  to  their  proper  and  par 
ticular  inclinations,  yet  upon  some  occasions,  and  to  serve  the 
ends  and  intentions  of  Universal  IF  Nature,  for  the  avoiding  of 
some  thing  which  Nature  abhorreth,  they  are  sometimes 
carried  with  motions  quite  contrary  to  their  particular  natures, 
as  the  fire  **  to  descend,  and  the  water  to  ascend,  for  the  avoid 
ing  of  vacuity,  &c.  The  common  received  Maxim,  which  hath 
been  sufficiently  misapplied  and  that  sometimes  to  very  evil 
purposes,  since  the  beginning  of  these  unhappy  Divisions,  in 

e  'in'  inserted  from  C.C.C.  ||  'and  more  general.'  'and  ge- 

t  'particular.'     This  word,  given  neraP  Qu.  Coll. 

in  all  three  MSS.,  does  not  appear  5F  '  Universal.'    Not  in  New  Coll. 

in  any  of  the  Editions.  **  'fire.'    So  New  Coll.  'Air'  in 

I  '  where  it  is.'  '  if  it  be'  Qu.  Coll.  Qu.  and  C.C.C.  as  in  previous  Edd. 

§  '  Lawgiver.'  'Lawyer'  New  Coll. 


THE  LITURGY.  45 

the  true  meaning  of  it  looketh  this  way,  Sahis  Populi  suprema 
Lex.  *  The  equity  of  which  Maxim,  as  it  leaveth  in  the  Law 
giver  a  power  of  dispensing  with  the  Law,  which  is  a  suspending 
of  the  obligation  thereof  for  the  time,  in  respect  of  the  proper 
and  particular  intention,  as  he  shall  see  it  expedient  in  order 
to  the  public  good,  so  it  leaveth  in  the  Subject  a  liberty  upon 
just  occasions,  as  in  cases  of  great  exigency,  and  for  the  pre 
venting  of  such  hazards  and  inconveniencies  as  might  prove  of 
noisome  consequences  to  the  Public,  to  do  otherwise  than  the 
Law  requireth.  And  neither  is  the  exercise  of  that  power  in 
the  Lawgiver  to  be  thought  an  unreasonable  Prerogative,  nor 
the  use  of  this  liberty  in  the  Subject  an  unreasonable  pre 
sumption  :  inasmuch  as  the  power  of  dispensing  with  particular 
Laws  is  such  a  Prerogative,  as  without  which  no  Commonwealth 
can  be  well  governed,  but  Justice  would  be  turned  into  gall 
and  wormwood.  Nor  can  the  Supreme  Governor,  without  for 
feiture  of  that  faithfulness  which  he  oweth  to  the  Public  Weal, 
divest  himself  thereof.  And  he  that  presumeth  of  the  Law 
giver's  consent  to  dispense  with  him  for  the  observing  of  the 
Law  in  such  needful  cases,f  where  he  hath  not  the  opportunity 
to  consult  his  pleasure  therein,  presumeth  no  more  than  he 
hath  reason  to  do  ;  for  it  may  well  be  presumed,  that  the  Law 
giver,  who  is  bound  in  all  his  Laws  to  intend  the  safety  of  the 
Public,  and  of  every  member  thereof  in  his  due  proportion, 
hath  no  intention  by  the  strict  J  observation  of  any  particular 
Law  to  oblige  any  person,  who  is  a  member  of  the  Public,  to  his 
destruction  or  ruin,  when  the  common  good  is  not  answerably 
promoted  thereby.  Upon  which  ground  it  is  generally  resolved 
by  Casuists,  that  no  Constitution,  §  merely  human,  can  lay  such 
obligation  upon  the  conscience  of  the  Subject,  but  that  he  may, 
according  to  the  exigency  of  circumstances,  do  otherwise  than 
the  Constitution  requireth :  provided  it  be  done  extra  casum 
scandali  et  contemptus,  that  is  to  say,  without  either  bewraying 
in  himself  any  contempt  of  the  authority  of  the  Lawgiver  by 
his  carriage,  or  giving  any  just  occasion  of  scandal  to  others  by 
his  example,  in  so  doing. 

I  have  been  somewhat  ||  the  larger  in  explaining  this  point, 

*  See  De  Conscientia,  Prael.  x.  rity  of  all  three  MSS. 

t  '  with  him  for  needful  cases'  §  '  Constitution.'     So  in  all  three 

New  Coll.  MSS.  '  Consultation'  Edd. 

%  '  strict/  inserted  on  the  autho-  ||  '  somewhat.'  *  so  much'  Qu. 


46  THE  CASE  OF 

not  only  for  the  better  clearing  of  the  present*  doubt,  but  also  in 
respect  of  the  usefulness  of  this  consideration,  for  the  pre 
venting  and  removing  of  many  scruples  that  may  happen f  to 
conscientious  men  in  such  times  as  these,  wherein  so  many 
things  are,  and  are  like  to  be,  commanded  and  forbidden  con 
trary  to  the  established  Laws,  and  those,  as  they  are  per 
suaded,  yet  standing  in  force.  The  best  Rule  that  I  knowj  to 
guide  men  in  their  deliberations  and  actions,  in  such  emergent 
cases,  according  to  what  hath  been  already  delivered,  §  is  ad 
visedly  and  unpartially  to  weigh  the  benefits  and  incon- 
veniencies,  as  well  on  the  one  side  as  on  the  other,  and 
then  compare  them  the  one  with  the  other,  as  they  stand  in 
relation  to  the  public  good.  And  if,  after  such  examina 
tion  and  comparison  made,  it  shall  then  evidently,  or  but 
in  the  judgment  of  probability,  appear,  that  the  observation 
of  the  Law,  according  to  the  proper  intention  ||  of  the  Lawgiver 
therein,  though  with  hazard  of  estate,  liberty,  or  even  life 
itself,  hath  a  greater  tendency  to  the  public  good,  and  the 
preservation  of  Church  or  Commonwealth  in  safety,  peace,  and 
order,  than  the  preventing  of  the  aforesaid  hazards,  or  other 
evil  consequents,  by  doing  otherwise  than  the  Law  requireth, 
can  have ;  or,  which  cometh  to  one,  if  the  violating  of  the  Law 
shall  then  appear  to  be  more  prejudicial  to  the  public  good 
than  the  preservation  of  the  Subject's  estate,  liberty,  or  life, 
can  be  beneficial  thereunto ;  in  such  case  the  Subject  is  bound 
to  hazard  all  he  hath,  and  to  undergo  whatsoever  inconve- 
niencies  or  calamities  can  ensue  thereupon,  rather  than  violate 
the  Law  with  contempt  of  that  authority  IF  to  which  he  oweth 
subjection.  But  if  it  shall,  after  such  comparison  made,  evi 
dently,  or  but  more  probably  than  the  contrary,  appear,  that 
the  preservation  of  such  a  person's  life,  liberty,  or  estate,  would 
more  benefit  the  Church  or  Commonwealth,  than  the  punctual 
observation  of  the  Law  at  that  time,  and  with  those  circum 
stances,  would  do,  it  were  an  unseasonable,  **  unreasonable,  and 
pernicious  scrupulosity  for  such  a  person  to  think  himself  in 

*  'present.'     So  C.C.C.  and  Qu.  inserted  from  Qu.  and  C.C.C. 

'  this  doubt'  New  Coll.    '  the  said  ||  ' intention/  '  intent'  Qu. 

doubt,'  previous  Edd.  *j[  '  that  authority.'  '  that  human 

t  '  happen.'  '  arise'  Qu.  authority'  Qu. 

J 'know.' 'know  of' Qu.  **  'unseasonable,'    C.C.C.    and 

§  'according  to  what  hath  been  'Judgment  concerning  Submission 

already  delivered.'      This  clause  is  to  Usurpers.' 


THE  LITURGY.  47 

that  case  obliged,  for  the  observing  of  the  Law,  perhaps  but 
once'  or  twice,  with  little  or  no  benefit  to  the  Public,  to  ruin 
himself,  whereby*  to  render  himself  unuseful  and  unserviceable 
to  the  Public  for  ever  after. 

To  bring  this  discourse  home,  and  to  apply  it  to  the  business 
nowf  under  dispute,  suppose  wej  ten,  twenty,  or  an  hundred 
godly  Ministers  well  affected  to  the  established  Liturgy,  and 
actually  possessed  of  Benefices,  with  the  charge  of  souls  thereto 
belonging,  should  think  themselves  §  in  conscience  obliged  to 
use  the  whole  form  of  the  Book,  as  it  is  by  the  Act  appointed, 
without  any  addition,  omission,  or  alteration  whatsoever,  and 
should,  notwithstanding  the  present  conjuncture  of  affairs, 
resolve  to  use  the  same  accordingly ;  it  would  be  well  con 
sidered,  what  the  effects  and  consequents  thereof  would  be. 
Besides  other  evils,  these  three  are  visible,  which  must  all  un 
avoidably  follow||  one  upon  another,  if  any  body  shall  be 
found,  as  doubtless  within  short  time  there  will  be  found  some  11" 
or  other,  to  inform  and  prosecute  against  them.  i°.  The  utter** 
undoing  of  so  many  worthy  persons  fit  to  do  God  and  His 
Church  service,  together  with  all  those  other  persons  that 
depend  upon  them  for  livelihood,  by  putting  the  fruits  of  their 
Benefices,  wherewith  they  should  buy  themselves  bread,  under 
sequestration.  2°.  The  depriving  of  those  persons  of  the  oppor 
tunities  of  discharging  the  duties  that  belong  unto  them  in 
their  Ministerial  Calling,  in  not  permitting  them  after  such 
sequestration  to  teach  or  instruct  the  people  belonging  to  their 
charge,  or  to  exercise  any  thing  of  their  function  publicly  in 
the  Church.  3°.  The  delivering  over  the  sheep  of  Christ,  that 
lately  were  under  the  hands  of  faithful  shepherds,  into  the 
custody  of  ravening  wolves,  when  such  guides  shall  be  set  over 
the  several  Congregations  as  will  be  sure  to  misteach  them 
one  way  or  other,  viz.  either  by  instilling  into  them  Puritanical 
and  Superstitious  Principles,  that  they  may  the  more  securely 
exercise  their  Presbyterian  tyranny  over  their  judgments,  con 
sciences,  persons,  and  estates ;  or  else,  by  setting  up  new  lights 

*  'whereby'  all  three  MSS.     In         §  'themselves.'  'ourselves'  Qu. 
Edd.  *  thereby.'  ||  *  follow,  &c,'  'fall  one  upon  an- 

f  'now'  in  all  three  MSS.     Not  other'  Qu. 

in  Edd.  1[ 'some' all  three  MSS. 'one' Edd. 

"I* we.'    In  all  three  MSS.     Not        **  'utter'  all  three  MSS.    Not  in 

in  Edd.  Edd. 


48  THE  CASE  OF 

before  them,  to  lead  them  into  a  maze  of  Anabaptistical  con 
fusion  and  frenzy. 

These  consequents  are  so  heavy  to  the  sufferers,  so  certain 
to  ensue  upon  the  use  of  Common  Prayer,  and  so  much  with 
out  the  power  of  the  Lawgiver  in  this  state  of  affairs  either 
to  remedy  or  prevent,  that  it  is  beyond  the  wit  of  man  to 
imagine,  what  benefit  to  the  Public  can  accrue  by  the  strict 
observation  of  the  Act,  that  may  in  any  proportion  countervail 
these  mischiefs.  In  which  case  that  man  must  needs  suppose 
a  strange  austerity  in  the  Lawgiver,  that  dares  not  presume 
of  his  consent  to  disoblige  him,  for  the  time,  from  observing 
the  same. 

It  would  be  also  well  considered,  whether  he  that  by  his 
over  nice  scrupulosity  runneth  all  these  hazards  be  not,  in  some 
measure,  guilty  of  his  own  undoing,  of  deserting  his  station, 
and  of  betraying  his  flock ;  and  do  not  thereby  lose  much  of 
that  comfort  which  a  Christian  Confessor  may  take  in  his  suf 
ferings,  when  they  are  laid  upon  him  by  the  hand  of  God, 
and  not  pulled  upon  himself  with  his  own  hands.  And  more 
I  shall  not  need  to  say  as  to  the  first  Objection. 

//.  Objection,  Scandal. 

The  next  thing  objected  is  the  danger  of  the  Scandal  that 
others  might  be  ready  to  take  at  the  example,  who,  seeing  the 
Law  so  little  regarded  by  such  men,  (men  that  have  care  of 
souls,  and  perhaps  also  of  some  eminency  and  esteem  in  the 
Church,  and  whose  example  will  be  much  looked  upon,)  will 
be  easily  encouraged,  by  their  example,  to  set  light  by  all 
authority,  and  to  take  the  liberty  to  obey  and  disobey  the  Laws 
of  their  Sovereign  at  their  pleasure. 

But  this  Objection,  after  we  are  once  well  satisfied  concern 
ing  the  former,  need  not  much  trouble  us ;  for, 

i.  It  seemeth  a  very  unreasonable  thing  in  Cases  of  great 
exigency,  such  as  we  now  suppose,  that  the  fear  of  scandaliz 
ing  our  weak  Brethren,  which  is  but  Debitum  Charitatis  only, 
should  lay  upon  us  a  peremptory  necessity  of  observing*  the 
Law  punctually,  whatsoever  inconveniences  or  mischiefs  may 
ensue  thereupon  :  whereas  the  duty  of  obedience  to  our  known 
Governors,  which  is  Debitum  Justitiae  also,  and  therefore 
*  '  observing.'  All  three  MSS.  *  serving/  previous  Edd. 


THE  LITURGY.  49 

more  obligatory  than  the  other,  doth  not  impose  upon  us  that 
necessity,  as  hath  been  already  shown. 

2.  Besides,  Arguments  drawn  from  Scandal  in  things  neither 
unlawful  nor  (setting  the  reason  of  Scandal  aside)  inexpedient, 
as  they  are  subject  to  sundry  frailties  otherwise,  so  are  they 
manifestly  of  no  weight  at  all  when  they  are  counterpoised 
with  the  apparent  danger  of  evil  consequents  on  the  other 
side ;    for  in  such  cases  there  is  commonly  equal  danger,  if 
not  rather  sometimes  more,  of  Scandal  to  be  taken  from  the 
example  the  quite  contrary  way.    We  may  see  it  in  debating 
the  point  now  in  hand.     It  is  alleged,  on  the  one  side,  that, 
by  laying  aside  the  use  of  Common  Prayer,  men  that  are  not 
over  scrupulous  will  be  encouraged  to  take  a  greater  liberty 
in  dispensing  with  the  Laws,  to  the  despising  both  of  Laws 
and  Governors,  than  they  ought.     And  why  may  it  not  by 
the  same  reason  be  as  well  alleged  on  the  other  side,  that  by 
holding  up  a  necessity  of  using  Common  Prayer,  men  that 
have  tender  Consciences  may  be  induced  to  entertain  scruples, 
to  their  own  undoing  and  the  destruction  of  their  people,  when 
they  need  not  ? 

3.  But  that,  in  the  third  place,  which  cometh  up  home  to 
the  business,*  and  taketh  off  the  Objection  clearly,  is  this,  that 
in  judging  Cases  f  of  Scandal  we  are  not  to  look  so  much  at 
the  event,  what  it  is,J  or  may  be,  as  at  the  cause  whence  it 
cometh.    For  sometimes  there  is  given  just  cause  of  Scandal, 
and  yet  no  Scandal  followeth,  because  it  is  not  taken :  some 
times  Scandal  is  taken,  and  yet  no  just  cause  is  given ;   and 
sometimes  there  is  both  cause  of  Scandal  given,  and  Scandal 
thereat  taken.     But  no  man  is  concerned  in  any  Scandal  that 
happeneth  to  another  by  occasion  of  any  thing  done  by  him, 
neither  is  chargeable  with  it,  further  than  he  is  guilty  of  hav 
ing  given  it.     If  then  we  give   Scandal  to  others  and  they 
take  it  not,  the  whole  guilt  is  ours,  and  they  are  faultless. 
If  we  give  it  and  they  take  it,  we  are  to  bear  a  share  in  the 
blame  as  well  as  they,  and  that  a  deeper  share  too.    Vae  ho- 
mini,  Wo  to  the  man  by  whom,  the  offence  cometh,  Matt,  xviii.  7- 

* 'business 'all  three  MSS.    'bu-  die  of  p.  52,  reappears,  with  some 

siness  in  hand'  Edd.  variations,  for  the  most  part   very 

t  *  in  judging  Cases.'    The  mat-  slight,  in  the  Case  of  Scandal, 

ter  following,  as  far  as  the  words  £  'look  at  the   event  so   much, 

'  may  be  taken  thereat,'  in  the  mid-  what  it  is,'  Qu.  Coll. 

SANDERSON,  VOL.  V.  E 


50  THE  CASE  OF 

But  if  they  take  offence,  when  we  give  none,  it  is  a  thing 
we  cannot  help ;  and  therefore  the  whole  blame  must  lie  upon 
them.  Wherefore  if  at  any  time  any  doubt  shall  arise  in  the 
Case  of  Scandal,  how  far  forth  the  danger  thereof  may,  or 
may  not  oblige  us  to  the  doing  or  not  doing  of  any  thing  pro 
posed,  the  resolution  will  come  on  much  the  easier,  if  we  shall 
but  rightly  understand  what  it  is  to  give  Scandal,  or  how 
many  ways  a  man  may  become  guilty  of  scandalizing  another 
by  his  example. 

The  ways,  as  I  conceive,  are  but  these  four. 

1.  The  first  is  when  a  man  doth  something  before  another 
man,  which  is  in  itself  evil,  unlawful,  and  sinful.     In  which 
case  neither  the  intention  of  him  that  doth  it,  nor  the  event 
as  to  him  that  seeth  it  done,  is  of  any  consideration;  for  it 
mattereth  not  whether  the  doer  hath  an  intention  to  draw  the 
other  into  sin  thereby  or  not ;  neither  doth  it  matter  whether 
the  other  were  thereby  induced  to  commit  sin  or  not.    The 
very  matter  and  substance  of  the  action,  being  evil  and  done 
before  others,  is  sufficient  to  render  the  doer  guilty  of  having 
given  Scandal,  though  neither  he  had  any  intention  himself 
so  to  do,  nor  was  any  other  person  actually  scandalized  there 
by  :  because  whatsoever  is  in  itself  and  in  its  own  nature  evil, 
is  also  of  itself  and  in  its  own  nature  scandalous,  and  of  ill 
example.    Thus  did  Hophni  and  Phineas,  the  sons  of  Eli,  give 
Scandal  by  their  wretched*  profaneness  and  greediness  about 
the  Sacrifices  of  the  Lord,  arid  their  vile  and  shameless  abus 
ing  the  women,  i  Sam.  ii.  17,  22.    And  so  did  David  also  give 
great  Scandal  in  the  matter  of  Uriah,  2  Sam.  xii.  14.     Here 
the  Rule  is,  Do  nothing  that  is  evil  for  fear  of  giving  Scandal. 

2.  The  second  way  is,  when  a  man  doth  something  before 
another  with  a  direct  intention  and  formal  purpose  of  drawing 
him  thereby  to  commit  sin ;  in  which  case  neither  the  matter 
of  the  action  nor  the  event  is  of  any  consideration ;  f  for  it 
maketh  no  difference,  as  to  the  sin  of  giving  Scandal,  whether 
any  man  be  effectually  enticed  thereby  to  commit  sin  or  not ; 
neither  doth  it  make  any  difference  whether  the  thing  done| 
were  in  itself  unlawful  or  not,  so  as  it  had  but  an  appearance 

*    '  wretched'    all    three    MSS.     Queen's  Coll.  MS. 
*  wicked'  in  previous  Editions.  J  '  the  thing  done.'    'the  seeing 

t  'consideration.'    'consequence'     of  the  thing  done'  Qu. 


THE  LITURGY.  51 

of  evil  and  from  thence  an  aptitude  to  draw  another  to  the 
doing  of  that,  by  imitation,  which  should  be  really  and  in- 
trinsecally  evil.  The  wicked  intention  alone,  whatsoever  the 
effect  should  be,  or  what  means  soever  should  be  used  to  pro 
mote  it,  sufficeth  to  induce  the  guilt  of  giving  Scandal  upon 
the  doer.  This  was  Jeroboam's  sin  in  setting  up  the  calves 
with  a  formal  purpose  and  intention  thereby,  for  his  own  se 
cular  and  ambitious  ends,  to  corrupt  the  purity  of  Religion, 
and  to  draw  the  people  to  an  Idolatrous  Worship ;  for  which 
cause  he  is  so  often  stigmatized  with  it  as  with  a  note  of  in 
famy,  to  stick  by  him  whilst  the  world  lasteth :  being  scarce 
ever  mentioned  in  the  Scripture  but  with  this  addition,  Jero 
boam,  the  son  of  Nebat,  which  made  Israel  to  sin.  Here 
the  Rule  is,  Do  nothing,  good  or  evil,  with  an  intention  to 
give  Scandal. 

3.  The  third  way  is,  when  a  man  doth  something  before 
another,  which  in  itself  is  not  evil,  but  indifferent,   and  so 
according  to  the  rule  of  Christian  Liberty  lawful  for  him  to 
do  or  not  to  do,  as  he  shall  see  cause,  yea,  and  perhaps  other 
wise  commodious  and  convenient  for  him  to  do,  yet  whereat 
he  probably*  foreseeth  the  other  will  take  Scandal,  and  be 
occasioned  thereby  to  do  evil.    In  such  case,  if  the  thing  to  be 
done  be  not  in  some  degree,  prudentially  necessary  for  him 
to  do,  but  that  he  might  without  very  great  inconvenience  or 
prejudice  to  himself  or  any  third  person  leave  it  undone,  he 
is  bound  in  charity  and  compassion  to  his  brother's  soul,  for 
whom  Christ  died,  and  for  the  avoiding  of  Scandal,  to  abridge 
himself  in  the  exercise  of  his  Christian  Liberty  for  that  time, 
so  far  as  rather  to  suffer  some  inconvenience  himself  by  the 
not  doing  of  it,  than  by  the  doing  of  it  to  cause  his  brother  to 
offend.     The  very  case  which  is  so  often,  so  largely,  and  so 
earnestly  insisted  upon  by  St.  Paul.-f  See  Rom.  xiv.  13,  21; 
xv.  1-3.    i  Cor.  viii.  7-13  ;  ix.  12,  15,  19-22  ;  x.  23-33.    Here 
the  Rule  is,  Do  nothing  that  may  be  reasonably  forborne,  f 
whereat  Scandal  will  be  taken. 

4.  The  last  way  is,  when  a  man  doth  something  before  an 
other,  which  is  not  only  lawful,  but  according  to  the  exigencies 

*  '  probably'  not  in  Q,u.  J  '  be  reasonably  forborne.5     So 

t  'The  very  case — St.  Paul/  not     the  three  MSS.     In  previous  Edd. 
in  New  Coll.  '  easily  be  forborne.' 


52  THE  CASE  OF 

of  present  circumstances,  pro  hie  et  nunc,  very  behoveful  and 
even*  prudentially  necessary  for  him  to  do  ;  but  foreseeth 
that  the  other  will  be  very  likef  to  make  an  ill  use  of  it,  and 
take  encouragement  thereby  to  commit  sin,  if  he  be  not  withal 
exceeding  careful,  as  much  as  possibly  in  him  lieth,  to  prevent 
the  Scandal  that  might  be  taken  thereat.  For,  Qui  non  pro- 
hibet  peccare  quum  potest,  jubet.$  In  such  case  the  bare 
neglect  of  his  brother,  and  not  using  his  uttermost  endeavour 
to  prevent  the  evil  that  might  ensue,  maketh  him  guilty. 
Upon  which  consideration  standeth  the  equity  of  that  Judicial 
Law  given  to  the  Jews,  Exod.  xxi.  33, 34,  which  ordereth  that 
in  case  a  man  dig  a  pit  or  well  for  the  use  of  his  family,  and, 
looking  no  further  than  his  own  conveniency,  put  no  cover 
upon  it,  but  leave  it  open,  whereby  it  happeneth  his  neigh 
bour's  beast  to  fall  thereinto  and  perish,  the  owner  of  the  pit 
is  to  make  it  good,  inasmuch  as  he  was  the  occasioner§  of 
that  loss  to  his  neighbour,  which  he  might  and  ought  to  have 
prevented.  Here  the  Rule  is,  Order  the  doing  of  that  which 
may  not  well  be  left  undone,  in  such  sort,  that  no  Scandal,  so 
far  as  you  can  help  it,  may  be  taken  thereat. 

To  apply  this.  The  thing  now  under  debate,  viz.  the  action 
proposed  to  present  inquiry,  is  the  laying  aside  of  the  Common 
Prayer  Book  enjoined  by  Law,  and  using  instead  thereof  some 
other  form  of  Church  Service  of  our  own  devising.  And  the 
inquiry  concerning  it  is,  Whether  it  may  be  done  with  a  good 
conscience  in  regard  of  the  Scandal  that  is  given,  or,  at  least, 
may  be  taken  thereat,  yea,  or  no  ?  Now,  forasmuch  as  in  this 
inquiry  we  take  it  for  granted,  that  the  thing  to  be  done  is  not 
in  its  own  nature  and  simply  evil,  but  rather,  in  this  state  of 
affairs,  prudentially  necessary,  and  that  they  who  make  scruple 
at  it  upon  the  point  of  Scandal  have  not  the  least  intention  of 
drawing  either  the  Laws  into  contempt,  or  their  brethren  into 
sin  by  their  example,  it  is  manifest  that  three  of  the  now|| 
mentioned  Cases,  with  the  several  rules  to  each  of  them  ap 
pending,  are  not  pertinent  to  the  present  inquiry.  But  since 
the  last  of  the  four  only  proveth  to  be  our  Case,  we  have  there 
fore  no  more  to  do,  for  the  settling  of  our  Judgments,  the 

* 'even.'    'very'Qu.  §  ' occasioner.'     *  occasion*  New 

t'like.'    'likely'  New  Coll.  Coll. 

I  See  the  Case  of  Scandal,  §.5.  ||  'now5  not  in  New  Coll. 


THE  LITURGY.  53 

quieting  of  our  Consciences,  and  the  regulating  of  our  Practice 
in  this  affair,  than  to  consider  well,  what  the  Rule  in  that  Case 
given  obligeth  us  unto :  which  is,  not  to  leave  the  action  un 
done  for  the  danger  of  Scandal,  which,  besides  the  incon 
veniences  formerly  mentioned,  would  but  start  new  Questions, 
and  those*  beget  more  to  the  multiplying  of  unnecessary 
scruples  in  infinitum  ;  but  to  order  the  doing  of  it  so,  that,  if 
it  were  possible,  no  Scandal  at  all  might  ensue  thereupon,  or 
at  leastwise  not  by  our  default,  through  our  careless  or  indis 
creet  managery  thereof.  Even  as  the  Jew  that  stood  in  need 
to  sink  a  pit  for  the  service  of  his  house  or  grounds,  was  not, 
for  fear  his  neighbour's  beast  should  fall  into  it  and  be 
drowned,  bound  by  the  Law  to  forbear  the  making  of  it,  but 
only  to  provide  a  sufficient  cover  for  it  when  he  had  made  it. 
The  thing  then  in  this  Case  is  not  to  be  left  undone,  when  it 
so  much  behoveth  us  to  do  it,  but  the  action  to  be  carried  on, 
for  the  manner  of  doing,  and  in  all  respects  and  circumstances 
thereunto  belonging,  with  so  much  chariness,f  tenderness,  mo 
deration,  and  wisdom,  to  our  best  understandings,  that  the 
necessity  of  our  so  doing,  with  the  true  cause  thereof,  may 
appear  to  the  world,  to  the  satisfaction  of  those  that  are  willing 
to  take  notice  of  it ;  and  that  such  persons  as  would  be  willing 
to  make  use  of  our  example  to  do  the  same  thing,  where  there 
is  not  the  like  cause  of  necessity,  may  do  it  upon  their  own 
score,  and  not  be  able  to  vouch  our  practice  for  their  excuse. 
Which  how  it  may  be  best  done,  for  particular  directions  every 
charitable  and  conscientious  man  must  ask  his  own  discretion. 
Some  general  hints,  tending  thereunto,  I  shall  lay  down  in 
answering  the  next  Objection,  where  they  will  fall  in  again  not 
unproperly,  and  so  stop  two  gaps  with  one  bush. 

III.  Objection,  Schism. 

The  last  Objection  is  that  of  Schism.  The  Objectors  hold 
all  such  persons  as  have  opposed  against  either  Liturgy  or 
Church  Government,  as  they  were  by  Law  established  within 
this  Realm,  for  no  better  than  Schismatics ;  and  truly  I  shall 

*  '  those.'  *  these5  New  Coll.  '  clearness,'  as  in  the  previous  Edd. 

t  'chariness.'    So  in  the  Judge-  In   the  New  Coll.  MS.  the  words 

ment    concerning    Submission     to  '  with  so  much — best  understand- 

Usurpers  :   in  the  Cambridge  Ver-  ings,'  are  omitted, 
sion,  cautela.    Qu,  and  C.C.C.  have 


54  THE  CASE  OF 

not  much  gainsay  it.  But  then  they  argue,  that  for  them  to 
do  the  same  thing  in  the  Public  Worship  of  God,  that  Schisma 
tics  do,  and  for  the  doing  whereof  especially  it  is  that  they 
justly  account  them  Schismatics,*  would,  as  they  conceive, 
involve  them  in  the  Schism  also,  as  partakers  thereof  in  some 
degree  with  the  other.  And  their  Consciences  also  would,  from 
Rom.  xiv.  22,  condemn  them,  either  of  hypocrisy  in  allowing 
that  in  themselves  and  in  their  own  practice  which  they  con 
demn  in  others,  or  of  uncharitableness  in  judging  others  as 
Schismatics  for  doing  but  the  same  thing  which  they  can  allow 
themselves  to  practise ;  for  all  that  such  persons  as  they  call 
Schismatics  do  in  this  matter  of  the  Church  Service,  is  but  to 
leave  out  the  Church's  Prayers,  and  to  put  in  their  own.  Or, 
say  this  should  not  make  them  really  guilty  of  the  Schism  they 
so  much  |  detest,  yet  would  such  their  symbolizing  with  them 
seem,  J  at  least,  a  kind  of  unworthy  compliance  with  them  more 
than  could  well  become  the  simplicity  of  a  Christian,  much  less 
of  a  Minister  of  the  Gospel,  whose  duty  it  is  to  shun  even  the 
least  appearance  of  evil,  i  Thess.  v.  22.  Besides,  that  by  so 
doing  they  should  but  confirm  these  men  §  in  their  Schismatical 
principles  and  practice. 

This  Objection  hath  three  branches.  To  the  first  whereof  I 
oppose  the  old  saying,  Duo  quumfaciunt  idem  non  est  idem  :|| 
which  although  spoken  quite  to  another  purpose,  yet  is  capable 
of  such  a  sense  as  will  very  well  fit  our  present  purpose  also. 
I  answer  therefore  in  short,  That  to  do  the  same  thing  that 
Schismatics  do,  especially  in  times  of  confusion,  and  until  things 
can  be  reduced  into  better  order,  and  when  men  are  necessi 
tated  thereunto  to  prevent  greater  mischiefs,  doth  not  necessa 
rily  infer  a  partaking  with  them  in  Schism :  no,  nor  so  much 
as  probably,  unless  it  may  appear  upon  probable  presumptions 
otherwise,  that  it  is  done  out  of  the  same  Schismatical  spirit,1F 
and  upon  such  Schismatical  principles  as  theirs  are. 

The  other  two  branches,  viz.  that  of  seeming  compliance 

*  '  and  for  the  doing Schis-  C.C.C.    '  such  men'  Judgment  con- 

matics.'  Not  in  New  Coll.  cerning  Submission  to  Usurpers. 

t  '  so  much'  in  all  three  MSS.         ||  Compare  Sermon  i.  ad  Aulam, 

Omitted  in  many  Editions.  §.  18. 

£  '  seem.5  'be'  New  Coll.  IF  'spirit Schismatical/     Not 

§  '  these  men'  New  Coll.  and  pre-  in  New  Coll. 
vious  Edd.    'those  men'  Qit.  and 


THE  LITURGY.  55 

with  Schismatics,  and  that  of  the  ill  use  they  may  make  of  it 
to  confirm  them  in  their  Schism,  do  upon  the  matter  fall  in 
upon  the  aforesaid  point  of  Scandal,  and  are  in  effect  but  the 
same  Objection,  only  put  into  a  new  dress,  and  so  have  received 
their  answer  already.  And  the  only  remedy  against  both  these 
fears,  as  well  that  of  Scandal  as  this  of  Schism,  is  the  same 
which  was  there  prescribed,  even  to  give  assurance  to  all  men 
by  our  carriage  and  behaviour  therein,  that  we  do  not  lay  aside 
Common  Prayer  of  our  own  accord,  or   out  of  any  dislike 
thereof,  neither  in  contempt  of  our  lawful*  Governors,  or  of 
the  Laws,  nor  out  of  any  base  compliance  with  the  times, 
or  other  unworthy  secular  own  ends,f  nor  out  of  any  schisma- 
tical  principle,   seditious  design,   or  innovating  humour;    but 
merely  enforced  thereunto,  by  such  a  necessity  as  we  cannot 
otherwise  avoid ;  in  order  to  the  glory  of  God  and  the  public 
good,  for  the  preservation  of  our  families,  our  flocks,  and  our 
functions,  and  that  with  the  good  leave  and  allowance,  as  we 
have  great  reason  to  believe,  of  such  as  have  power  to  dispense 
with  us  and  the  Laws  in  that  behalf.    This  if  we  shall  do  bona 
fide,  and  with  our  utmost  endeavours,  in  singleness  of  heart, 
and  with  godly  discretion,  J  perhaps  it  will  not  be  enough  to 
prevent  either  the  censures  of  inconsiderate  and  inconsiderable 
persons,   or  the  ill  use  that  may  be  made  of  our  example 
through  the  ignorance  or  negligence  of  some,  Scandalum  pu- 
sillorum,   or  through  the  perverseness  and  malice  of  other 
some,  Scandalum  Pharisaeorum,  as  the  Schools  term  them. 
But  assuredly  it  will  be  sufficient  in  the  sight  of  God,  and  in 
the  witness  of  our  own  hearts,  and  to  the  Consciences  of  chari 
table  and  considering  men,  to  acquit  us  clearly  of  all  guilt, 
either  of  Scandal  or  Schism  in  the  least  degree. 

Which  we  may  probably  do  by  observing  these  ensuing,  and 
such  other  like,  §  general  Directions,  the  liberty  of  using  such 
meet  accommodations  as  the  circumstances  ||  in  particular  cases 
shall  require  evermore  allowed  and  reserved  :  viz. 

i.  If  we  shall  decline  the  company  and  society  of  known 
Schismatics,  not  conversing  frequently  and  familiarly  with 

*  *  lawful.'  'rightful'  Qu.  tention'  previous  Editions, 

t   'own    ends'   all    three    MSS.  §  < like.'  Not  in  New  Coll. 

'self  ends' in  Editions.  ||  '  circumstances  and  cases.'  New 

<  discretion'  all  three  MSS.  '  in-  Coll. 


56  THE  CASE  OF 

them,  or  more  than  the  necessary  affairs  of  life,  and  the  rules 
of  neighbourhood  and  common  civility  will  require  :  *  especially 
not  to  give  countenance  to  their  Church-assemblies,  by  our 
presence  among  them,  if  we  can  avoid  it. 

2.  If  we  shall  retain  as  well  in  common  discourse,  as  in  our 
Sermons  and  the  holy  Offices  of  the  Church,  the  old  Theolo 
gical  and  Ecclesiastical  terms  and  forms  of  Speech,  which  have 
been  generally  received  and  used  in  the  Churches  of  Christ, 
which  our  people  are  well  acquainted  f  with,  and  are  wholesome 
and  significant ;  and  not  follow  our  new  Masters  in  that  un 
couth,  affected  garb  of  speech  or  canting  language  rather,  if 
I  may  so  call  it,  which  they  have  of  late  times  taken  up,  as  the 
signal,  distinctive,  and  characteristical  note  of  that  which,  in 
their  new  language,  they  call  the  Godly  Party,  or  Communion 
of  Saints. 

3.  If  in  officiating  we  repeat  not  only  the  Lord's  Prayer, 
the  Creed,  the  Ten  Commandments,  and  such  other  passages 
in  the   Common  Prayer  Book  as,  being  the  very  words  of 
Scripture,  no  man  can  except  against ;  but  so  much  also  of 
the  old  Liturgy  besides,  in  the  very  words  J  and  syllables  of 
the  Book,  as  we  think  the  Ministers  of  State  in  those  parts 
where  we  live  will  suffer,  and  the  Auditory  before  whom§  we 
officiate  will  bear ;  sith  the  Officers  in  all  parts  of  the  Land 
are  not  alike  strict,  nor  the  people  in  all  Parishes  alike  dis 
affected  in  this  respect. 

4.  If  where  we  must  of  necessity  vary  from  the  words,  we 
yet  follow  the  order  of  the  Book  in  the  main  parts  of  the  holy 
Offices,  retaining  the  substance  of  the  Prayers,  and  embellish 
ing  those  of  our  own  making,  which  we  substitute  into  the 
place  of  those  we  leave  out,  with  phrases  and  passages  taken 
out  of  the  Book  in  other  places. 

5.  If  where  we  cannot  safely  mention  the  particulars  ex 
pressed  in  the  Book,  as  namely,  in  praying  ||  for  the  King,  the 
Queen,  the  Royal  Progeny,  and  the  Bishops,  we  shall  yet  use 
in  our  Prayers  some  such  general  terms,  and  other  intimations 

*  '  will  require.'  'require'  New  §  'before  whom — bear;'  not  in 

Coll.  New  Coll. 

t  'with  which  the  people  are  || 'in  praying 'omitted  in  Qu.  and 

well  acquainted'  New  Coll.  C.C.C. 

I  'very  words.'  'words'  New  Coll. 


THE  LITURGY.  57 

devised  for  the  purpose,  as  may  sufficiently  convey  to  the  un 
derstandings  of  the  people,  what  our  intentions  are  therein, 
and  yet  not  be  sufficient  to  fetch  us  within  the  compass  of  the 
Ordinance. 

6.  If  we  shall  in  our  Sermons  take  occasion  now  and  then, 
where  it  may  be  pertinent,  either  to  discover  the  weakness  of 
the  Puritan  principles  and  tenents  to  the  people ;  or  to  show 
out  of  some  passages  and  expressions  in  the  Common  Prayer 
Book,  the  consonancy  of  those  observations  we  have  raised 
from  the  Text,  with  the  judgment  of  the  Church  of  England ; 
or  to  justify  such  particular  passages,  in  the  Litany,  Collects, 
and  other  parts  of  our  Liturgy,  as  have  been  unjustly  quar 
relled  at  by  Presbyterians,  Independents,  Anabaptists,  or 
other,  by  what  name  or  title  soever  they  be  called,  Puritan 
Sectaries. 

Thus  have  I  freely  acquainted  you  both  with  my  practice 
and  judgment  in  the  point  proposed*  in  your  Friend's  Letter. 
How  I  shall  bef  able  to  satisfy  his  or  your  judgment  in  what 
I  have  written,  I  know  not.  However,  I  have  satisfied  both 
your  desire  and  his  in  writing,  and  shall  rest, 

Your  Brother  and  Servant  in  the  Lord, 

ROBERT  SANDERSON. 
Nov.  i2,J  1652. 

*  <  proposed/  The  New  Coll.  MS.     Not  in  Queen's  Coll.  MS. 
ends  with  this  word.  J  So  in  Qu.  and  C.C.C.     The 

t  '  I  shall  be — I  have  written,'     Editions  have  Nov.  2. 


THE  following  Letter,  preserved  in  the  Tanner  Papers,  Vol. 
Hi.  f°.  31,  will  be  read  with  interest,  as  exhibiting  a  contempo 
rary  judgment  on  Sanderson's  decision  of  the  above  Case. 

This  is  copied  from  the  Original  in  Dr.  Stratford's  hands,  [and] 
seems  to  have  been  from  Mr.  Thorndike  to  Dr.  Sheldon,  in  answer 
to  Dr.  Sanderson's  Case  of  officiating  publicly,  when  the  Liturgy 
was  forbidden,  about  1653.* 

DEAR  SIR, 

I  return  you  Dr.  S.  papers  again,  having  them  by  me  at  the 
coming  of  yours,  and  having  once  hastily  read  them  over,  so  as  to 
discern  his  practice  and  arguments  on  which  he  grounds  it.  For 
his  practice,  I  confess,  I  cannot  approve  it,  upon  this  score,  that 
(besides  his  prayer  before  Sermon,  which  Custom  and  former  prac 
tice,  if  not  the  Canon  itself,  allowed  as  lawful)  he  hath  several  parts 
of  [the]  Service  of  his  own  making,  and  though  mostly  formed  out  of 
the  Common  Prayer  Book,  yet  certainly  varied  from  thence,  and  so 
directly  against  the  negative  which  prescribes  (this  and)  no  other. 
Now  supposing  the  present  force  to  be  the  excuse  of  his  disobe 
dience,  yet  cannot  that  have  any  appearance  of  a  justification  to  this 
matter,  because  though  force  may  make  me  omit  what  I  am  com 
manded,  yet  it  cannot  make  me  do  what  I  am  forbidden  ;  and  for  the 
lower  sort  of  force,  threats  of  turning  out,  I  see  not  how  there  is 
place  for  that ;  for  I  am  confident  he  that  should  abstain  from  using 
one  word  (till  his  prayer  before  Sermon)  which  is  not  according  to 
Order  of  the  Liturgy  (as  he  that  should  begin  with  the  Lord's 
Prayer,  Psalms,  and  Lessons  for  the  day,  &c)  would  be  as  safe  as  his 
method  hath  rendered  him.  And  therefore  my  opinion  is,  that  as 
he  that  prudently  judging  and  discerning  that  he  shall  not  be  per 
mitted  to  read  the  whole  Liturgy  at  this  time,  doth  use  as  much  of 
it  as  he  can  at  present  (and  withal  nothing  else),  with  a  full  inten 
tion  to  return  to  more  of  it  as  fast  as  he  can  hope  to  be  permitted, 
and  hath  no  other  fears  to  trash  him  but  such  as  may  fall  in  virum 
fortem,  and  in  this  considers  not  his  own  but  the  Church's  interest, 
shall  not  in  equity  be  chargeable  of  obedience  at  this  time,  so  he 

*  This  memorandum,  subjoined  to  the  transcript,  is  in  Bp.  Tanner's  hand 
writing. 


59 

that  introduceth  any  new  form  cannot  by  any  analogy  with  him,  or 
by  any  new  reason  be  thus  justifiable.  To  this  also  I  may  add  the 
consideration  of  this  Schism,  as  it  is  the  setting  up  altare  contra 
altare  (not  Presbytery  against  Episcopacy,  but)  Directory  against 
Liturgy,  which  is  complied  with  in  these  new  Forms,  but  is  not  so 
in  the  bare  omission  of  some  part  of  the  Liturgy. 

Now  for  his  Reasons  to  justify  his  practice.  I  have  not  in  this 
place  leisure  to  give  you  any  large  account  of  them,  nor  indeed  to 
read  it  over  a  second  time  to  that  purpose.  Yet  his  first  Rule  of 
considering  in  all  Laws  the  ultimate  intention  of  your  Lawgiver  to 
procure  the  public  good,  is,  to  my  understanding,  of  very  ill  conse 
quence,  if  it  be  resolved  sufficient  to  dispense  with  my  obedience  to 
any  particular  Law.  For  who  shall  judge  at  any  time  whether  such 
an  act  of  obedience  to  a  standing  Law  be  for  the  public  good  ?  The 
Lawgiver,  I  acknowledge,  may ;  and  accordingly  either  dispense 
with  or  abrogate  it.  But  when  he  doth  neither,  shall  any  particular 
Subject  do  it  upon  his  own  argument  ?  Then  farewell  all  subjection 
any  further  than  either  the  hypocrite  will  judge,  i.  e.  pretend  to 
judge,  or  the  seducible  weak  person  be  able  to  judge,  or  the  more 
judicious,  upon  what  appears  to  him,  (wherein  he  also  may  much 
err,  if  he  see  not  all  that  the  Lawgiver  sees,)  shall  actually  judge,  to 
be  for  the  public  good ;  and  that  will  prove  in  the  effect  very  little, 
because  what  shall  by  any  of  these  be  on  these  grounds  regularly 
done,  would  have  been  done  probably  if  it  had  never  been  com 
manded,  and  so  hath  little  of  obedience.  And  truly  Dr.  Sanderson 
read  Lectures  to  vindicate  the  Maxim  of  Salus  Populi  supremo,  Lex 
from  modern  abuses ;  yet  I  cannot  see  how  they,  that  forsaking  the 
known  Laws  appealed  to  the  Fundamentals  upon  the  force  of  the 
Maxim,  can  be  said  to  have  offended,  if  the  general  intention  of  the 
Law  may  by  every  particular  man  be  taken  in  to  dispense  with  his 
disobedience.  And  sure  to  this  sense  it  was  that  this  Maxim  was 
at  the  beginning  of  this  War  so  ordinarily  applied.' 


THE 

CASE  OF  A  RASH  VOW* 

DELIBERATELY  ITERATED. 

The  Case. 

A  GENTLEMAN  of  good  estate  hath  issue  one  only  Daugh 
ter,  who,  placing  her  affections  upon  a  person  much  below  her 
rank,  intendeth  Marriage  with  him.  The  Father,  hearing  of 
it,  in  great  displeasure  voweth,  and  confirmeth  it  with  an  Oath, 
that  if  she  marry  him,  he  will  never  give  her  a  farthing  of 
his  estate.  The  Daughter  notwithstanding  marrieth  him : 
after  which  the  Father  sundry  times  iterateth  and  reneweth 
his  said  former  Vow,  and  that  in  a  serious  and  deliberate 
manner  :  adding  further,  that  he  would  never  give  her  or  any 
of  hers  any  part  of  his  estate. 

Quaere  : 

Whether  the  Father's  Vow  so  made,  and  so  confirmed  and 
iterated  as  abovesaid,  be  Obligatory  or  not  ? 

The  Resolution. 

My  opinion  is,  that  the  Vow  was  Rash,  and  is  not  at  all 
Obligatory. 

i.  The  Question  here  proposed  is  concerning  the  Obligation 
only.  Yet  I  deem  it  expedient  to  declare  my  opinion  con 
cerning  the  Rashness  also ;  and  that  for  two  reasons.  First, 
because  there  seemeth  in  the  proposal  of  the  Case  to  be  some 
weight  laid  upon  the  after-iterations,  which  were  more  deli 
berate,  as  if  they  added  to  the  Obligation.  And,  secondly, 
because  I  think  it  needful  that  the  Vower  should  as  well  be 
convinced  of  the  greatness  of  his  sin  in  making  such  a  Vow, 

*  '  made  by  Mr.  Tho.  Chichley.'  Lansdowne  MS.  446.  Strype's  Col 
lection.  f°.  31. 


THE  CASE  OF  A  RASH  VOW.  61 

for  the  time  past,  as  satisfied  concerning  the  present  and  fu 
ture  invalidity  of  it. 

2.  It  is  easy  to  believe  that  the  Gentleman,  when  he  first 
made  the  Vow,  was  possessed  with  a  very  great  indignation 
against  his  Daughter  for  her  high  and  inexcusable  disobe 
dience  to  him  in  so  very  weighty  a  business.     And  truly  it 
must  be  confessed,  he  had  need  to  be  a  man  of  a  very  rare 
command  over  his  own  spirit,  and  such  as  are  scarce  to  be 
found  one  of  a  thousand,  that  could  contain  himself  within  the 
bounds  of  reason,  upon  so  just  a  provocation  from  an  only 
child,  (possibly  some  other  aggravating  circumstances  concur 
ring,)  as  not  to  be  transported  with  the  violence  of  that  pas 
sion  into  some  thoughts  and  resolutions,  not  exactly  agreeable 
with  the  dictates  of  right  Reason.     It  can  therefore  be  little 
doubted,  but  the  Vow,  made  whilst  the  Reason  was  held  under 
the  force  of  so  strange  a  perturbation,  was  a  rash  and  irra 
tional  Vow. 

3.  Nor  will  these  after-acts  in  confirmation  of  the  first  Vow, 
though  having  more  of  deliberation  in  them,  be  sufficient  to 
redeem  either  it  or  themselves  from  the  imputation  of  Rash 
ness  :  understanding  Rashness  in  that  latitude  as  the  Casuists 
do,  when  they  treat  de  Voto   temerario :  under  the  notion 
whereof  they  comprehend  all  such  Vows  as  happen  per  de- 
jfectum  plenae  et  discussae  deliberations,  as  they  express  it. 

For  it  is  to  be  considered,  that  when  an  injury,  disobedience, 
or  other  affront  is  strongly  resented,  it  many  times  maketh 
a  very  deep  impression  in  the  soul,  which  though  after  the 
first  impetus  have  a  little  spent  itself,  it  begin  somewhat  to 
abate,  yet  it  doth  so  by  such  slow  and  insensible  degrees,  that 
the  same  perturbation,  which  first  discomposed  the  mind,  may 
have  a  strong  influence  into  all  succeeding  deliberations  for 
a  long  time  after.  Even  as  after  an  acute  fever,  when  the 
sharpest  paroxysms  are  over,  and  the  malignity  of  the  disease 
well  spent,  although  the  party  begin  to  recover  some  degrees 
of  strength,  yet  there  may  remain  for  a  good  while  after  such 
a  debility  in  the  parts,  as  that  they  cannot  exercise  their 
proper  functions,  but  with  some  weakness  more  or  less,  till  the 
party  be  perfectly  recovered.  Sith  therefore  the  after-itera 
tions  on  the  first  Vow,  in  the  present  Case,  did  proceed  appa 
rently  from  the  rancour  and  malignity  remaining  in  the  mind, 


62  THE  CASE  OF 

as  the  dregs  and  reliques  of  the  same  perturbation,  from  which 
the  first  Vow  also  proceeded,  they  must  upon  the  same  account, 
to  wit,  per  defectum  plenae  deliberationis,  undergo  the  same 
censure  of  Rashness  with  the  first.  The  same  I  say  for  the 
kind.  Some  difference,  I  grant,  there  is  for  the  degree ;  but 
Majus  et  Minus  non  variant  speciem,  we  know.  And  the 
consideration  of  that  difference  is  only  thus  far  useful  in  the 
present  Case,  that  the  more  deliberate  those  after-acts  were, 
the  more  culpable  they  are,  and  the  less  capable  either  of 
excuse  or  extenuation ;  and  consequently  do  oblige  the  party 
to  so  much  the  more  serious,  solemn,  and  lasting  repentance. 

4.  But  concerning  rash  Vows,  inasmuch  as  the  knot  of  the 
Question  lieth  not  there,  it  shall  suffice  to  note  these  few 
points.  First,  That  every  Rash  Vow  is  a  sin ;  and  that  upon 
its  own  score,  and  precisely  as  it  is  rash,  although  it  should  not 
be  any  other  way  peccant.  All  acts  of  Religious  Worship,  by 
the  importance  of  the  Third  Commandment,  are  to  be  per 
formed  with  all  due  sobriety,  and  attention,  and  advisedness. 
How  much  more  then  a  Vow !  which  is  one  of  the  highest  acts 
of  worship,  as  being  a  sacred  contract,  whereunto  God  Himself 
is  a  party.  See  Eccl.  v.  2,  4,  5.  Secondly,  That  Rash  Vows 
are  for  the  most  part,  besides  the  Rashness,  peccant  in  their 
matter  also.  For  they  are  commonly  made  in  passion ;  and  all 
passions  are  evil  counsellors,  and  anger  as  bad  as  the  first. 
The  ivrath  of  man  seldom  worketh  the  righteousness  of  God. 
Thirdly,  That  a  Rash  Vow,  though  to  be  repented  of  for  the 
Rashness,  may  yet  in  some  cases  bind.  As,  for  example,  a 
man  finding  himself  ill  used  by  a  shopkeeper  of  whom  he  had 
formerly  been  accustomed  to  buy,  voweth  in  a  rage  that  he 
will  never  buy  of  him  again.  This  is  a  Rash  Vow,  yet  it 
bindeth,  because  if  the  party  had  never  made  any  such  Vow  at 
all,  it  had  never  been  unjust  or  uncharitable,  nor  so  much  as 
imprudent,  in  him  for  to  have  done  the  same  thing,  which  by 
his  Vow  he  hath  now  bound  himself  to  do.  So  if  a  man, 
impatient  of  his  ill  luck  at  cards,  should  vow  in  a  heat  never  to 
play  at  cards  any  more,  he  were  in  this  case  also  bound  to 
keep  his  Vow,  because  there  neither  is  any  sin  in  keeping  it, 
nor  can  be  any  great  necessity  why  he  should  break  it.  That 
therefore,  fourthly,  if  at  any  time  a  Rash  Vow  bind  not,  the 
invalidity  thereof  proceedeth  not  merely,  nor  indeed  at  all, 


A  RASH  VOW.  63 

from  the  Rashness,  (which  yet  is  a  very  common  error  amongst 
men,)  but  from  the  faultiness  of  it  otherwise,  in  respect  of  the 
matter*  or  thing  vowed  to  be  done :  when  that  which  is  so 
vowed,  is  either  so  evil  in  itself,  or  by  reason  of  circum 
stances  becometh  so  evil,  that  it  cannot  be  performed  without 
sin. 

5.  That  therefore  concerning  the  Vow  in  the  present  case  I 
declared  my  opinion,  that  it  is  not  at  all  Obligatory,  it  is  done 
upon  this  ground,  which  is  a  most  certain  truth,  and  consented 
to  by  all,  that  Rei  illicitae  nulla  Obligatio.^  If  a  man  shall 
vow  any  thing  that  is  contrary  to  Piety ;  as  if,  having  taken 
offence  at  some  indiscreet  passage  in  a  sermon  of  his  own 
Minister,  he  should  vow  that  he  would  never  come  to  Church, 
or  hear  him  preach  again :  or  that  is  contrary  to  Justice,  as  to 
take  away  the  life  of  an  innocent  person,  as  those  forty  persons 
that  had  vowed  they  would  neither  eat  nor  drink  till  they  had 
slain  Paul:  or  never  to  make  restitution  to  one  whom  he 
knew  he  had  wronged :  or  contrary  to  Charity ;  as  to  be  re 
venged  of,  or  never  to  be  friends  with  one  that  had  done  him 
wrong  :  or  that  is  contrary  to  Mercy ;  as  if,  having  lost  some 
money  by  lending  to  his  friend,  or  having  smarted  by  surety 
ship,  he  should  vow  never  to  lend  any  man  money,  or  become 
surety  for  any  man  again.  Let  such  a  Vow,  I  say,  as  any  of 
these,  or  any  of  the  like  nature,  be  made  either  rashly,  or 
deliberately,  and  strengthened  with  Oaths  and  Imprecations, 
in  the  most  direful  and  solemn  manner  that  can  be  devised  to 
tie  it  on  the  faster ;  yet  it  is  altogether  null  and  invalid  as  to 
the  effect  of  Obligation.  Whence  those  common  sayings,  In 
male  promissis  rescinde  fidem  ;f  Ne  sit  juramentum  mnculum 
iniquitatis,  fyc.  And  we  have  a  good  precedent  for  it  in 
David,  after  he  had  in  a  rage  vowed  the  destruction  of  Nabal, 
and  all  that  belonged  to  him ;  which  vow,  upon  better  consi 
deration,  he  not  only  did  not  perform,  but  he  blessed  God  also, 

*  Compare  Bp.  Andrewes'  Speech  matter.    Look  then  to  materia  Voti. 

in  the    Star-Chamber,    concerning  For  the  Vow  is,  as  the  matter  is, 

Vows,  in  the  Countess  of  Shrews-  ever.     Every  beast  is  not  meet  for 

bury's  Case.  '  Vows  then  are  to  be  sacrifice ;    nor   every  thing  matter 

made,  and  are  to  be  kept,  if  they  be  meet  for  a  Vow.' 

made  aright.      But  how,  say  you,  t  Compare  De  Juramenti  Obli- 

shall  we  know  whether  they  be  right  gatione,  Prael.  ii.  §.  13. 

made  ?  If  they  be  made  of  a  right  J  Ibid. 


64  THE  CASE  OF 

for  so  providentially  preventing  the  performance  of  it,  by  the 
discreet  demeanor  and  intervention  of  Abigail.* 

6.  Now  the  reason  why  such  Vows  are  not  binding  is  very 
cogent  and  clear.    Even  because  the  party,  at  such  time  as  he 
is  supposed  to  have  made  such  Vow  as  aforesaid,  lay  under 
another  (a  former,  and  therefore  a  stronger)  Obligation  to  the 
contrary.    And  it  is  agreeable  to  all  the  Reason  in  the  world, 
that  he,  who  either  by  his  own  voluntary  act  hath  bound  him 
self,  where  lawfully  he  might  so  do,  or  by  the  command  of  his 
lawful  Superior,  that  hath  a  right  to  his  service  and  may  exact 
obedience  from  him,  is  already  bound  to  do,  or  not  to  do  this 
or  that,  should  not  have  power  to  disoblige  himself  therefrom, 
at  his  own  pleasure,  or  to  superinduce  upon  himself  a  new 
Obligation  contrary  thereunto.     Obligatio  prior  praejudicat 
posteriori.    As  in  the  case  of  Marriage,  a  precontract  with  one 
party  voideth  all  after-contracts  with  any  other ;  and  if  a  man 
convey  lands  to  several  persons,  by  deeds  of  several  date,  the 
first  conveyance  standeth  good,  and  all  the  rest  are  void ;  and 
so  in  all  cases  of  like  nature.     The  Obligatory  Power  thereof 
that  is  in  Vows,  Oaths,  Promises,  &c.  is  rightly  said  by  some, 
to  be  a  constructive,  not  a  destructive  power.    The  meaning  is, 
that  such  acts  may  create  a  new  Obligation  where  was  none 
before,  or  confirm  an  old  one ;  but  it  cannot  destroy  an  old  one, 
or  substitute  another  contrary  thereunto  in  the  place  thereof. 

7.  And  the  reason  of  this  reason  also  is  yet  further  evident, 
for  that  Quisquis  obligatur,  alteri  obligatur.    When  a  man  is 
obliged  by  any  act,  it  is  also  supposed  that  the  Obligation  is 
made  to  some  other  party,  to  whom  also  it  is  supposed  some 
right  to  accrue,  by  virtue  of  the  said  act  obligatory  ;  and  that 
that  other  party  is  by  the  said  act  sufficiently  vested  in  that 
said  right,  of  which  right  he  cannot  be  again  divested  and 
deprived  by  the  mere  act  of  him  who  instated  him  therein,  and 
is  obliged  to  perform  it  to  him,  unless  himself  give  consent 
thereunto,  without  the  greatest  injustice  in  the  world.     Now 
God  having  a  perfect  right  to  our  obedience,   by  His  own 
obliging  precept,  both  for  the  not  doing  hurt  to  any  man,  and 
for  the  doing  good  to  every  man  upon  all  fit  opportunities ;  and 
this  right  also  confirmed,  and  ratified  by  our  own  obligatory 

*  Compare  De  Juramenti  Obligation^  Prael.  iv.  §.  4. 


A  RASH  VOW.  65 

act  in  a  solemn  manner,  before  many  witnesses  at  our  Baptism, 
when  we  vowed  to  keep  all  God's  Commandments ;  it  were 
unreasonable  to  think  that  it  should  be  in  our  power,  by  any 
after-act  of  ours,  to  disoblige  ourselves  from  both  or  either  of 
those  Obligations.  For  then  we  might  by  the  same  reason  free 
ourselves  from  the  obligation  of  that  latter  act  also,  suppose  an 
Oath  or  Vow,  by  another  subsequent  Oath  or  Vow ;  and  from 
that  again  by  another ;  and  so  play  fast  and  loose,  make  Vows 
and  break  them  in  infinitum.  Evident  it  is  therefore,  that 
every  Vow,  requiring  anything  to  be  done  which  is  repugnant 
to  any  office  of  piety,  justice,  charity,  or  mercy,  which  we  owe 
either  to  God  or  man,  is  void,  and  bindeth  not,  because  it  findeth 
us  under  the  power  of  a  former  contrary  Obligation,  and  hath 
not  itself  power  sufficient  to  free  or  discharge  us  from  the  same. 

8.  The  general  Rule  thus  cleared,  it  remaineth  to  examine 
concerning  the  particular  Vow  now  in  question,  whether  it  be 
void  upon  this  account  or  no  ?  It  will  be  found  hard,  I  believe, 
to  free  this  Vow  from  being  repugnant  to  the  rules  of  justice  ; 
but  impossible,  I  am  sure,  to  reconcile  it  with  the  perfect  Evan 
gelical  Law  of  charity  and  mercy.     First,  Civil  and  Political 
Justice  requireth  that  every  man  should  obey  the  wholesome 
Laws  of  his  country,  and  submit  himself  to  be  ordered  thereby. 
Now,  put  the  case,  which  is  possible  enough,  that  the  Daugh 
ter's  husband  should,  for  lack  of  support  from  his  Father-in- 
Law,  or  otherwise,  live  and  die  in  great  want,  leaving  his  wife 
and  many  small  children  behind  him,  destitute  of  all  means  for 
their  necessary  sustenance.     The  Law  would,  as  I  suppose,  in 
that  case,  upon  complaint  of  the  Parish,  and  for  their  ease, 
send  the  Daughter  and  her  children  to  the  Father,  and  compel 
him  to  maintain  them  out  of  his  estate.    Which  order  he  ought 
to  obey,  nor  can  refuse  so  to  do,  without  the  high  contempt  of 
public  Authority  and  manifest  violation  of  the  Civil  Justice, 
notwithstanding  his  Vow  to  the  contrary.     The  Law  must  be 
obeyed  whatsoever  becometh  of  the  Vow :  in  that  case  there 
fore  it  is  evident  the  Vow  bindeth  not. 

9.  But  say  that  should  not  happen  to  be  the  case,  which  yet 
is   more   than   any  man  can   positively   say  beforehand,  the 
Parent  is  nevertheless  in  Moral  Justice  bound  to  provide  due 
maintenance  for  his  children  and  grandchildren,  if  he  be  able. 
St.  Paul  saith  that  fathers  ought  to  lay  up  for  the  children. 

SANDERSON,  VOL.  V.  F 


66  THE  CASE  OF 

True  it  is,  he  speaketh  it  but  upon  the  by,  and  by  way  of 
illustration,  in  the  handling  of  another  argument,  very  distant 
from  this  business ;  but  that  doth  not  at  all  lessen  the  import 
ance  of  it,  such  illustrations  being  ever  taken  a  notiori,  and 
from  such  common  notions  as  are  granted  and  consented  unto 
by  all  reasonable  men.  The  same  Apostle  having,  amongst 
other  sins  of  the  Gentiles,  mentioned  disobedience  to  parents 
in  one  verse,  in  the  very  next  verse  mentioneth  also  want  of 
natural  affection  in  parents.  And  the  disobedience  in  the  child 
can  no  more  discharge  the  parent  from  the  obligation  of  that 
duty  he  oweth  to  the  child,  and  of  affection  and  maintenance, 
than  the  unnaturalness  of  the  parent  can  the  child  from  the 
duty  he  oweth  to  the  parent,  of  honour  and  obedience.  For 
the  several  duties  that  by  God's  Ordinance  are  to  be  performed 
by  persons  that  stand  in  mutual  relation  either  to  other,  are 
not  pactional  and  conditional,  as  are  the  leagues  and  agree 
ments  made  between  Princes,  where  the  breach  in  one  part 
dissolveth  the  obligation  on  the  other ;  but  are  absolute  and 
independent,  wherein  each  person  is  to  look  to  himself  and  the 
performance  of  the  duty  that  lieth  upon  him,  though  the  other 
party  should  fail  in  the  performance  of  his. 

10.  Something,  I  foresee,  may  be  objected  in  this  point, 
concerning  the  lawfulness  of  the  parent's  withdrawing  main 
tenance  from  the  child,  either  in  whole,  or  at  least  in  part,  in 
the  case  of  disobedience.  Which  how  far  forth  it  may  or  may 
not  be  done,  as  it  would  be  too  long  to  examine,  so  it  would  be 
of  little  avail  to  the  present  business.  For  it  is  one  thing  to 
withhold  maintenance  from  a  disobedient  child  for  the  present, 
and  to  resolve  so  to  continue  till  he  shall  see  cause  to  the  con 
trary  ;  and  another  thing  to  bind  himself  by  Vow  or  Oath 
never  to  allow  him  any  for  the  future,  whatsoever  should 
happen.  Let  be  granted  whatsoever  can  be  supposed  pleadable 
on  the  Father's  behalf  in  the  present  case,  yet  there  will  still 
remain  two  particulars  in  this  Vow,  not  easily  to  be  cleared 
from  being  unjust.  First,  let  the  Daughter's  disobedience 
deserve  all  this  uttermost  of  punishment  from  the  offended 
Father ;  yet  how  can  it  be  just,  that  for  the  Mother's  fault,  the 
poor  innocent,  perhaps  yet  unborn  children,  should  be  utterly 
and  irrecoverably  excluded  from  all  possibility  of  relief  from 
their  Grandfather?  Secondly,  it  is  (if  not  unjust,  yet  what 


A  RASH  VOW.  67 

differeth  very  little  therefrom)  the  extremity  of  rigid  Justice, 
that  any  offender,  much  less  a  son  or  daughter,  should,  for  any 
offence  not  deserving  death,  be  by  a  kind  of  fatal  peremptory 
decree  put  into  an  incapacity  of  receiving  relief  from  such 
persons  as  otherwise  ought  to  have  relieved  the  said  offender, 
without  any  reservation  either  of  the  case  of  extreme  necessity, 
or  of  the  case  of  serious  repentance. 

11.  However  it  be  for  the  point  of  Justice,  yet  so  apparent 
is  the  repugnancy  of  the  matter  of  this  Vow  with  the  precepts 
of  Christian  Charity  and  Mercy,  that  if  all  I  have  hitherto  said 
were  of  no  force,  this  repugnancy  alone  were  enough,  without 
other  evidence,  to  prove  the  unlawfulness,  and  consequently 
the  invalidity  or  inobligality  thereof.     It  is  not  an  Evangelical 
Counsel,  but  the  express  peremptory  Precept  of  Christ,  that 
we  should  be  merciful,  even  as  our  Heavenly  Father  is  mer 
ciful.     And  inasmuch  as  not  in  that  passage  only,  but  for  the 
most  part  wheresoever  else  the  duty  of  mercy  is  pressed  upon 
us  in  the  Gospel  from  the  example  of  God,  *  God  is  represented 
to  us  by  the  name  and  under  the  notion  of  a  Father,  although  I 
may  not  lay  much  weight  upon  it  as  a  demonstrative  proof,  yet 
I  conceive  I  may  commend  it  as  a  rational  topic  for  all  that  are 
fathers  to  consider  of,  whether  it  do  not  import,  that  mercy  is 
to  be  expected  from  a  Father  as  much  as,  if  not  rather  much 
more  than,  from  any  other  man ;  and  that  the  want  of  mercy 
in  a  Father  is  more  unkindly,  more  unseemly,  more  unnatural, 
than  in  another  man.    But  this  by  the  way.  From  the  Precept 
of  Christ  we  learn  that,  as  there  is  in  God  a  twofold  Mercy,  a 
Giving  Mercy  in  doing  us  good,  though  we  deserve  it  not,  and 
a  Forgiving  Mercy  in  pardoning  us  when  we  have  done  amiss, 
so  there  ought  to  be  in  every  good  Christian  man  a  readiness, 
after  the  example  of  God,  to  show  forth  the  fruits  of  Mercy  to 
others,  in  both  kinds,  upon  all  proper  and  meet  occasions.     So 
that  if  any  person,  of  what  quality  or  condition  soever,  shall 
upon  any  provocation  whatsoever  vow  that  he  will  never  do 
any  thing  for  such  or  such  a  man,  or  that  he  will  never  forgive 
such  or  such  a  man,  every  such  Vow,  being  contra  bonos 
mores,  and  contra  officium  hominis  Christiani,  is  unlawful  and 
bindeth  not. 

12.  The   offices   of    Mercy   in   the   former   of  those   two 

*  See  Sermon  xiii.  ad  Aulam,  §.  23. 
F  2 


68  THE  CASE  OF 

branches,  viz.  of  doing  good,  and  affording  relief  to  those  that 
are  in  necessity,  are  themselves  of  so  great  necessity,  as  the 
case  may  be,  that  common  humanity  would  exact  the  per 
formance  of  them  from  the  hand,  not  of  a  stranger  only,  but 
even  of  an  enemy.  If  a  stranger  or  an  enemy's  beast  lie 
weltring  *  in  a  ditch,  a  helping  hand  must  be  lent  to  draw  it 
out.  The  Samaritan's  compassion  to  the  wounded  traveller  in 
the  Parable,  Luke  x,  there  being  a  feud,  and  that  grounded 
upon  Religion,  which  commonty  of  all  others  is  the  most 
deadly  feud,  between  the  two  Nations,  is  commended  to  our 
example,  to  the  great  reproach  of  the  Priest  and  Levite,  for 
their  want  of  bowels  to  their  poor  brother  of  the  same  Nation 
and  Religion  with  themselves.  For  the  nearer  the  relation  is 
between  the  parties,  the  stronger  is  the  Obligation  of  showing 
mercy  either  to  other.  And  there  is  scarce  any  relation  nearer, 
and  more  obliging,  than  that  of  parents  and  children. 

Our  Saviour,  who  in  Matt.  xv.  5—9  sharply  reproved  such 
Vows,  though  made  with  an  intention  to  advance  the  service 
of  God,  by  enriching  His  treasury,  as  hindered  children  from 
relieving  their  parents,  will  not  certainly  approve  of  such  Vows, 
made  without  any  other  intention  than  to  gratify  rage  and  im 
patience,  as  hinder  parents  from  relieving  their  children. 

13.  If,  to  avoid   the   force  of  this   argument,  it  shall  bo 
alleged  that  the  Daughter's  disobedience,  in  a  business  of  so 
high  concernment,  might  justly  deserve  to  be  thus  severely 
punished,  and  that  it  were  but  equal  that  she,  who  had  so 
little  regard  to  her  Father,  when  the  time  was,  should  be  as 
little  regarded  by  him  afterwards, — all  this  granted  cometh 
not  yet  up  to  the  point  of  showing  Mercy  according  to  the 
example  of  God.     No  Child's  disobedience  can  be  so  great  to 
an  earthly  Parent,  as  ours  is  to  our  Heavenly  Father.     Yet 
doth  He,  notwithstanding  all  our  ill  deservings,  continually 
do  us  good,  communicating  to  our   necessities,  and    causing 
His  sun  to  shine,  and  His  rain  to  fall,  and  infinite  benefits 
in  all   kinds  to    descend   upon   mankind,  not  excluding   the 
most  thankless,  and  disobedient,  and  rebellious,  from  having  a 
share  therein. 

14.  And  as  for  that  other  branch  of  Mercy  in  pardoning 

*  '  weltring.'  Compare  'weltred  §.15.  'in  fovea  luctitans/  Cam- 
in  a  ditch,'  Sermon  iv.  ad  Magistr.  bridge  Version. 


A  RASH  VOW.  69 

offences,  God  giveth  a  rich  example  to  all  men  of  their  duty  in 
that  kind,  and  to  Fathers  particularly,  by  His  great  readiness 
to  pardon  the  greatest  offenders,  if  they  sincerely  seek  to  Him 
for  it.  If  the  Father  in  the  Parable,  Luke  xv,  had  proceeded 
with  such  severity  against  his  riotous  son,  as  to  have  vowed 
never  to  have  received  him  again,  he  had  been  a  very  im 
proper  exemplar  whereby  to  shadow  out  the  Mercy  of  God  to 
repentant  sinners.  Concerning  the  great  importance  of  this 
duty,  which  is  so  frequently  inculcated  by  Christ  and  His 
Apostles,  and  so  peremptorily  enjoined,  as  not  any  other  duty 
more,  (See  S.  Matt.  vi.  14,  15.  xviii.  21-35.  Eph.  iv.  32.  Col. 
iii.  13.  S.James  ii.  13.  See  also  Ecclus.  xxviii.  1-7,)  I  shall  not 
need  to  say  much.  Only,  as  to  the  present  Case,  it  would  be 
considered,  how  perverse  a  course  it  is,  and  contradictory  to 
itself,  for  a  man  to  think  himself  obliged,  by  one  inconsiderate 
act,  never  to  forgive  his  Daughter,  when  as  yet  he  cannot  beg 
pardon  of  his  own  sins  at  the  hands  of  God,  as  he  ought  in  his 
daily  prayer  to  do,  without  an  express  condition  of  forgiving 
every  body,  and  an  implicit  imprecation  upon  himself  if  he 
do  not. 

15.  But  shall  the  Daughter,  that  hath  thus  grieved  the 
spirit  of  her  Father,  thus  escape  unpunished,  and  be  in  as  good 
a  condition  as  if  she  had  never  offended  ?  And  will  not  others 
be  encouraged,  by  her  impunity,  to  despise  their  Parents  after 
her  example  ?  There  is  much  reason  in  this  Objection ;  and 
therefore  what  I  have  hitherto  written  ought  not  to  be  under 
stood,  as  if  thereby  were  intended  such  a  plenary  indulgence 
for  the  Daughter  as  should  restore  her  in  integrum,  but  only 
that  she  should  be  made  capable  of  receiving  such  relief  from 
her  Father,  from  time  to  time,  as  in  relation  to  her  necessities 
and  after-carriage  from  time  to  time  should  seem  reasonable  ; 
and  that  his  Vow  ought  not  to  hinder  him  from  affording  her 
such  relief.  But  by  what  degrees,  and  in  what  proportion,  the 
Father  should  thus  receive  his  Daughter  into  his  fatherly 
affection  and  relieve  her,  must  be  left  to  discretion  and  the 
exigence  of  circumstances.  Only  I  should  advise,  in  order  to 
the  Objection,  viz.  for  example's  sake,  and  that  the  Daughter 
might  be  made,  even  to  her  dying  day,  and  kept,  sensible  of 
her  great  and  sinful  disobedience  to  her  Father,  that  the  Father 
should  cut  off  from  his  Daughter  and  her  posterity  some  meet 


70  THE  CASE  OF 

portion  of  his  Estate,  (as  perhaps  a  fifth  part  at  the  least,  or  it' 
a  fourth,  or  a  whole  third  part,  I  should  like  it  the  better,) 
and,  by  a  solemn  deliberate  Vow,  dedicate  the  same  to  be 
yearly  employed  in  some  pious  and  charitable  uses.  These 
times  will  afford  him  choice  of  objects,  if  God  shall  move  his 
heart  so  to  do ;  and  by  so  doing,  he  may,  first,  in  some  sort 
redeem*  and  make  a  kind  of  satisfaction  for  his  former  Rash 
ness,  not  Popishly  understood,  and  in  regard  of  the  Justice  of 
God,  but  in  a  Moral  sense,  and  in  regard  of  the  world  and  his 
own  Conscience.  Secondly,  it  may  be  a  good  means  to  keep 
the  Daughter  in  a  continual  fresh  remembrance  of  her  fault, 
that  she  may  not,  after  a  short  and  slight  repentance,  as  in 
such  cases  too  often  it  happeneth,  forget  the  same ;  whereof 
she  ought  to  have  some  remorse  all  the  days  of  her  life. 
Thirdly,  he  shall  thereby,  after  a  sort,  perform  his  first  Vow : 
I  mean  according  to  the  general  intention  thereof,  and  the 
rational  part,  which  was  to  make  his  Daughter  repent  her 
folly,  and  to  smart  for  it :  the  overplus  more  than  this  being 
but  the  fruit  of  rancour  and  perturbation.  Lastly,  he  shall  in 
so  doing,  doubly  imitate  God  our  Heavenly  Father.  First, 
when  a  rash  or  sinful  act  is  made  an  occasion  of  a  pious  or 
charitable  work,  it  beareth  some  resemblance  of,  or  rather  is 
indeed  itself  a  gracious  effect  of  that  goodness  and  wisdom  in 
God,  whereby  He  bringeth  light  out  of  darkness  and  good  out 
of  evil.  Secondly,  God  Himself  when  He  graciously  pardoneth 
an  high  presumptuous  sin,  as  He  did  David's  great  sin  in  the 
matter  of  Uriah,  commonly  layeth  some  lasting  affliction  upon 
the  offender,  as  He  did  upon  David,  who,  after  the  sealing  his 
pardon  for  that  sin  by  Nathan,  scarce  ever  had  a  quiet  day  all 
his  life  long.  The  reason  whereof  seemeth  to  be  double :  partly 
for  admonition  to  others,  that  none  presume  to  provoke  God  in 
like  manner,  lest  they  smart  for  it  also  in  like  manner ;  and 
partly  for  the  good  of  the  offender,  that  he  may  by  the  smart 
be  brought  to  the  deeper  sense  of  his  error,  and  be  eftsoonsf 
reminded  of  it,  lest  he  should  too  soon  forget  it. 

Thus  have  I,  with  very  much  ado,  in  that  weak  condition 

*  'redeem.'       Compare  Sermon        f  ' eftsoons,'  repeatedly.  See  Ser- 
xii.  ad  Aulam,  §.  38.  and  Sermon     mon  iii.  ad  Clerum,  §.  23. 
v.  ad  Populum,  §.  30. 


A  RASH  VOW.  71 

I  have  been  in  ever  since  the  Question  came  to  my  hands,  and 
wherein  I  yet  continue,  declared  my  opinion  fully  concerning 
the  whole  business  as  far  as  I  understand  it.  More  largely, 
I  confess,  than  I  intended,  or  perhaps  was  needful :  and  with 
greater  severity  than,  it  may  be,  the  parties  will  well  like  of. 
But  truly  I  desired  to  do  the  part  of  a  faithful  Confessor ;  and 
the  sores  on  both  parts  seemed  to  be  such  as  were  not  to  be 
touched  with  too  gentle  a  hand.  In  the  Daughter  an  act  of 
high  disobedience,  transported  by  the  passion  of  inordinate 
love ;  and  in  the  Father  an  act  of  great  Rashness,  transported 
by  the  passion  of  inordinate  anger :  both  beyond  the  bounds  of 
right  Reason,  and  Religion ;  and  both  to  be  deeply  repented 
of.  Howsoever,  I  cannot  be  suspected  to  have  written  any 
thing,  either  out  of  favour  for,  or  prejudice  against  either  party ; 
not  having  the  least  conjecture  who  the  persons  are  that  are 
concerned  in  the  business;  nor  so  much  as  in  what  part  of 
the  Nation  they  live.  I  shall  pray  that  God  would  direct 
them  both  to  do  that  which  may  best  serve  to  His  glory,  and 
bring  the  soundest  comfort  to  their  own  souls.  Amen. 


OP  the  germ  of  the  above  Case  three  different  Copies  seem  to 
have  been  preserved :  in  P.  1 8  of  the  MSS.  given  by  Bishop  Barlow 
to  Queen's  College,  in  F.  D.  vol.  xii.  of  the  MSS.  in  the  Library  of 
Corpus  Christi  College,  and  in  an  original  Letter  from  Sanderson 
to  Sheldon,  here  subjoined  from  the  Tanner  Papers. 

The  statement  of  the  Case  is  thus  given  in  the  Queen's  Coll. 
and  C.C.C.  MSS. 

The  Case  of  the  Parent's  Vow,  never  to  relieve  his  Daugh 
ter  that  married  against*  his  Consent. 

A  Father  observes  his  Daughter  to  be  in  love  with  a  mean 
person  much  below  her  quality  and  condition,  forbids  her  to 
marry  him,  solemnly  vows  that,  if  she  does,  he  will  never  give 
her  penny,  nor  own  her  for  his  child.  But,  notwithstanding- 
all  his  entreaties,  persuasions,  and  threats,  she  marries  him ; 
and,  in  the  revolution  of  some  fewf  years,  becomes  exceeding 
poor,  is  sorry  for  her  offence,  confesseth  it,  desires  pardon  and 
relief.  The  Father  begins  to  relent,  would  willingly  relieve 

*  'against/  < without'  C.C.C.  f  'some  few.'  'some'  C.C.C. 


72  THE  CASE  OF 

her,  but  dares  not,  because  of  his  Vow.  He  supposeth  the 
power  of  a  Parent  over  his  child  to  be  such  as  that  it  was  law 
ful  for  him  *  to  abdicate  her  for  such  a  deliberate  disobedience ; 
and,  if  the  Vow  might  justly  be  made,  f  it  must  be  kept. 

The  judgment  of  Sanderson,  upon  the  Case  thus  stated  was,  it 
seems,  originally  given  in  the  course  of  his  Answer  to  a  Letter 
from  his  friend  Sheldon. 

Sm, 

In  answer  to  yours  this  day  sevennight  received,  I  have  not 
yet  heard  anything  from  or  of  Mr.  Doddesworth,  but  have 
written  again  lately,  not  to  him  but  to  my  son  Henry,  to  in 
quire  after  him,  and  to  acquaint  him  with  your  desire.  I  am 
glad  to  hear  that  Dr.  H.  H.  J  is  able  still  to  write.  But,  for 
my  undertaking  of  any  thing  concerning  the  Schism,  which 
either  they  of  Rome  charge  upon  us,  or  we  upon  the  Presby 
terians,  besides  my  sloth  and  age,  two  invincible  infirmities,  I 
am  extremely  wearied  with  transcribing  Sermons  for  the  press, 
which  taketh  up,  in  a  manner,  all  the  time  I  can  spare  from 
visits,  letters,  and  other  daily  emerging  avocations  ;  and  shall 
have  much  ado  for  all  that  to  make  them  ready  in  any  rea 
sonable  time.  2°.  I  have  not  any  of  those  books  which  should 
inform  me  in  the  Presbyterian  mystery,  to  understand  it  right : 
such  as  Bishop  Bancroft's  Dangerous  Positions,  Bishop  Bram- 
ham's  §  book,  &c,  and  such  as  have  been  written  by  our  late 
Presbyterians  in  England  in  their  own  justification,  &c ;  which 
are  all  very  needful  to  be  perused  for  such  an  undertaking. 
3°.  I  shall  be  necessitated,  by  occasion  of  the  late  Union  in 
Worcestershire,  ||  to  engage  a  little  in  that  business  as  soon  as 

*  'to  be  such  as  to  abdicate'  Qu.  in  1649. 
See  Sermon  xiv.  ad  Aulam,  §.  6.  ||  'Baxter  and  his  brethren  of  Wor- 

t  '  made.'     This  word  is  not  in  cestershire  formed  a  scheme  upon 

the  C.C.C.  Transcript.  such  general  principles  as  all  good 

J  Probably  Henry  Hammond.  men  were  agreed  in ;  ...  and  when  he 

§  Bishop  Tanner  has  written   in  had  drawn  up  Articles  of  Concord, 

the  margin,  '  Sic  Orig.'    The  Book  he  submitted  them  to  the  correction 

intended  is,  doubtless,  Archbishop  of  Abp.  Ussher  and  other  Episcopal 

Bramhall's  *  Fair  Warning  to  take  Divines,  who  agreed  with  him  that 

heed  of  the   Scotish   Discipline,  as  no  more  discipline  should  be  prac- 

being  of  all  others  most  injurious  tised  than  the  Episcopalian,  Presby- 

to   the  Civil   Magistrate,  most  op-  terian,    and    Independent    Divines 

pressive  to  the  Subject,   and  most  agreed  in.'    Neal's   History  of  the 

pernicious  to  both  :'' first  published  Puritans,  ii.  432.  The  Articles  were 


A  RASH  VOW.  73 

I  can  overcome  what  I  am  now  sweating  at :  when  it  will  be 
sufficient  to  declare  my  judgment  of  those  ways,  with  the 
grounds  thereof. 

As  to  the  Case*  in  your  Letter  proposed,  my  opinion  is, 
that  notwithstanding  Parents  have  a  great  power  over  their 
Children  in  the  point  of  Marriage,  and  the  disobedience  of 
the  Children  f  in  proceeding  to  Marriage  against  the  declared 
dissent  of  the  Parents  J  be  a  very  high  degree  of  disobedience, 
and  therefore  may  justly  §  deserve  a  sharp  punishment,  and, 
as  the  circumstances  may  be,  in  some  cases  ||  an  utter  desertion 
or  abdication ;  yet  such  a  Vow  as  in  the  Case  proposed  you 
mention  could  not  be  warrantably  made,  nor,  being  rnade,^" 
though  upon  long  and  advised  deliberation,  can  oblige,**  if 
either  the  serious  acknowledgement  of  the  fault,  and  hearty 
repentance  for  the  same  ft  by  the  offending  party,  well  and 
sufficiently  evidenced  by  the  continuance  of  ^  an  humble  and 
pious  aftercarriage.  do  merit  the  offending  party's  pardon,  or 
the  Child's  extreme  necessity  require  his  relief.  The  reason 
is,  for  that  no  Vow  ought  to  be  made,  neither  being  made  can 
oblige,  whereby  the  Vower  is  disabled  from  exercising  any  act 
of  Justice  or  Charity,  which,  if  that  Vow  were  not,  he  were 
by  the  dictates  of  right  Reason  bound  to  perform.  The  omit 
ting  of  such  an  act  in  such  a  case  being  a  sin,  the  Vow  cannot 
make  it  to  be  no  sin :  since  in  every  Vow  or  Promise  de  fu- 
turof  though  that  exception  §§  be  not  actually  thought  on  by 
the  Vower  at  the  time  of  Vowing,  yet  the  exception,  ||||  salvis 
Justitia  et  Charitate,  is  ever  supposed  ex  Lege  communi  to 
have  been  intended.  Added  HT  hereunto  some  other  consider 
ations  :  as  that,  though  the  disobedience  of  the  Child  be  of 
a  very  high  nature  in  itself,  and  therefore  ought  to  have  a 
proportionable  measure  of  repentance,  yet  the  strength  of  the 

printed  :  '  Christian  Concord,  or  the         §  'justly.'   Not  in  Qu. 
Agreement  of  the  Associated  Pas-         ||  'in  some  cases'  omitted  in  Qu. 

tors    and    Churches   of  Worcester-  and  C.C.C. 

shire,  with  Richard  Baxter's  Expli-         ^\  'nor  being  made.'  Not  in  Qu. 
cation  and  Defence  of  it,  and  his         **  'can  oblige.'    'or  can,'  Qu. 
exhortation    to    Unity.'    40.  Lond.         ft  ' for  the  same.'    'of  the  same* 

1653-  Qu. 

*  'As  to  the  Case.'  Qu.  and  C.C.C.  JJ  '  the  continuance  of.'     Not  in 

begin  with  these  words.  Qu. 

f  'Children.'     'Child'  Qu.   and  §§ 'exception.'  'acception' Qu. 

C.C.C.  ||  ||  'the  exception,' omitted  in  Qu. 

J' Parents.'    In  Qu.  < Parent.'  HIT 'Added.'    'Add' C.C.C. 


74  THE  CASE  OF  A  RASH  VOW. 

temptation,  by  reason  of  the  violence  of  the  passion  of  Love, 
which  young  persons  cannot  so  easily  master,  rendereth  it 
more  capable  of  pardon  from  the  Parent  upon  repentance. 
As  also  that  our  Heavenly  Father,  whose  example  therein  we 
are  to  follow,*  doth  receive  us  upon  our  repentance  into  favour 
and  pardon,  though  we  have  sinned  with  a  high  hand  and  in 
a  presumptuous  manner  against  Him.  Yet  I  think  it  would 
be  convenient  for  the  Father,  in  your  j  Case,  not  to  relieve  his 
Daughter  too  hastily,  unless  her  great  necessity  otherwise 
require,^  and  that  but  in  a  scant  measure  for  a  time,  espe 
cially  if  she  do  not  appear  to  be  truly  and  throughly  humbled 
for  her  past  disobedience ;  but  to  order  the  dispensation  of  his 
charitable  and§  fatherly  affection  towards  her  in  such  sort,  in 
order  to  her  spiritual  good,  as  that  she  may  at  once  both  || 
conceive  some  hope  of  pardon  and  reconciliation  from  her 
Father,  and  yet  withal  have  a  good  sense  and  apprehension  of 
some  remainders  of  his  just  displeasure  against  her  for  that 
her  disobedience.  How  far  forth,  or  how  long,  andlF  in  what 
degree,  this  course  is  to  be  held,  prudence  and  charity,  ac 
cording  to  present  circumstances  and  their  variations  from 
time  to  time,  must  determine.  But  for  the  Vow  itself,  I  am 
clearly  of  opinion  that  it  is  to  pass  for  a  rash  Vow,  though 
made  with  never  so  great  deliberation,  if  the  forementioned 
exception  or  reservation  were  not  intended  by  the  parent  when 
he  made  it ;  and  if  it  were  intended,**  then  the  Daughter  may 
be  pardoned  in  Justice  and  relieved  in  Charity,  and  the  Vow 
still  be  in  force.  So  that,  intended  or  not  intended,  the  Vow 
cannot  oblige  to  hinder  the  Parent  either  from  pardoning  the 
offence  or  relieving  the  necessity  of  his  Daughter.ff 
My  service  remembered  to  you  all,  I  rest 

Your  true  friend  and  servant, 

Boothby  Pagnell,  1?       G 

.    T-v  .  .,  JLvO.  OA. 

24th  December,  1653. 

For  Dr.  Sheldon,  at  Bridgeford.  J  J 

*  '  we  are  to  follow.'  'we  follow'  Qu.        ft  '  of  his  Daughter.'  The  Tran- 

t  'your.'  'this*  Qu.  and  C.C.C.  script  in  Qu.  and  C.C.C.  ends  here. 
I  '  require.'  '  required '  Qu.  JJ  It  appears  from  a  memorandum 

§  'and'  omitted  in  Qu.  and  C.C.C.  in  Bp.  Tanner's  handwriting,  MSS. 

||  'both'  omitted  in  Qu.  liii.  f°.  211,  that  '  Dr.  Sheldon  lived 

IT  'and.'  'or'  C.C.C.  at  Bridgeford  in  the  years  1651-53, 

**  'and  if  it  were  intended — re-  either  in  Mr.  Okeover's  house,  or 

lieved  in  Charity,'  omitted  in  Qu.  some  of  that  name  lived  with  him.' 


THE  CASE  OF 

MARRYING  WITH  A  RECUSANT. 

SIR, 

YOURS,  of  July  the  second,  I  yesterday,  July  the  sixth, 
received.  In  answer  to  the  contents  whereof,  desiring  that 
my  services  may  withal  be  most  humbly  presented  to  my  very 
much  honoured  Lord,  I  return  you  what  my  present  thoughts 
are  concerning  the  particulars  therein  proposed. 

First,*  for  marrying  a  daughter  to  a  professed  Papist,  con 
sidered  in  thesi,  and  as  to  the  point  of  lawfulness  only,  I  am 
so  far  from  thinking  the  thing  in  itself  to  be  simply  and  toto 
genere  unlawful,  that  I  dare  not  condemn  the  Marriage  of  a 
Christian  with  a  Pagan, f  much  less  with  any  other  Christian, 
of  how  different  persuasion  soever,  as  simply  evil  and  unlaw 
ful,  inasmuch  as  there  be  cases  J  imaginable,  wherein  it  may 
seem  not  only  lawful,  but  expedient  also,  and,  as  the  exigence 
of  circumstances  may  be  supposed,  little  less  than  necessary 
so  to  intermarry.  But  since  things  lawful  in  the  general  and 
in  thesi  may  become,  by  reason  of  their  inexpediency,  unlaw 
ful  pro  hie  et  nunc,  and  in  hypotliesi,  to  particular  persons ; 

*  'First.'  In  the  Dolben  MS.  12,13.  30.  But  the  Quaere  is,  whe- 

'And  to  the  second.'  See  above,  p.  3.  ther  a  member  of  the  true  Church  of 

t  The  Cambridge  Translator  saw  God  may  marry  a  known  Idolater, 

reason  to  narrow  the  general  appli-  i°.  God  forbids  it  absolutely  to  the 

cability  of  this  clause  to  both  sexes,  Jews,  His  Church  in  the  Old  Tes- 

within  the  scope  immediately  sug-  tament.  Deut.  vii.  3.  2°.  Nehem. 

gested  by  this  Case  .  .  . . '  nuptias  xiii.  24,  &c,  and  Ezra  x.  18  make 

Christianae  cum  Ethnico.'  them  put  away  such  wives.  Ergo 

Bp.  Barlow  has  noted  on  the  mar-  Vinculum  non  erat  validum.  3°.  St. 

gin  of  his  Copy,  8°.  C.  675  Line,  in  Paul  absolutely  forbids  it,  2  Cor.  vi. 

the  Bodleian,  'Vid.  2  Cor.  vi.  14-  14-17.  4°.  The  Quaere  then  is,  whe- 

16.  I  consider,  i°,  that  Matrimony  ther  that  which  is  by  Divine  Law 

is  Juris  naturae,  and  ratum  amongst  absolutely  forbidden  be  not  toto  ge- 

Pagans  as  well  as  Christians.  2°,  If  nere  and  simply  unlawful.  But  the 

of  two  Pagans  married  one  turn  marrying  an  Idolater  (and  Papists 

Christian,  this  dissolves  not  the  are  such)  is  so  forbidden.  Ergo. .  . . 
Vinculum  Matrimonii :  they  may  co-  J  'cases'  Dolben  MS.  Edd, 

habit  as  man  and  wife;  i  Cor.  vii.  'causes/ 


76  THE  CASE  OF 

and  that  the  expediency  or  inexpediency  of  any  action  to  be 
done  is  to  be  measured  by  the  worthiness  of  the  end,  the 
conjuncture  of  present  circumstances,  and  the  probability  of 
the  good*  or  evil  consequents  and  effects,  prudentially  laid 
together  and  weighed  one  against  another,  I  conceive  it  alto 
gether  unsafe  for  a  conscientious  person,  especially  in  a  busi 
ness  of  so  great  concernment  as  the  marrying  of  a  child,  to 
proceed  upon  the  general  lawfulness  of  the  thing,  without  due 
consideration  of  circumstances,  and  other  requisites  for  the 
warranting  of  particular  actions.  Now,  as  for  the  Marriage 
of  a  daughter  with  one  of  so  different  persuasion  in  point  of 
Religion  as  that  they  cannot  join  together  in  the  same  way 
of  God's  Worship,  which  is  the  case  of  a  Protestant  and  a 
Papist,  it  is  very  rare  to  find  such  a  concurrence  of  circum 
stances,  as  that  a  man  can  thence  be  clearly  satisfied  in  his 
judgment,  without  just  cause  of  doubting  the  contrary,  that  it 
can  be  expedient  to  conclude  upon  such  a  Marriage ;  and  how 
dangerous  a  thing  it  is  to  do  any  thing  with  a  doubting  Con 
science,  we  may  learn  from  Rom.  xiv.  23.  For  the  evil  con 
sequents  probably  to  ensue  upon  such  Marriages  are  so  many 
and  great,  that  the  conveniences  which  men  may  promise  to 
themselves  from  the  same,  if  they  should  answer  expectation, 
as  seldom  they  do  to  the  full,  laid  in  an  equal  balance  there- 
against,  would  not  turn  the  scale.  And,  in  one  respect,  the 
danger  is  greater  to  marry  with  a  Papist  than  with  one  of  a 
worse  Religion,  for  that  the  main  principle  f  of  his  Religion, 
as  a  Papist,  is  more  destructive  of  the  comfort  of  a  conjugal 
society,  than  are  the  principles  of  most  heretics,  yea,  than 
those  of  Pagans,  or  Atheists.  For,  holding  that  there  is  no 
Salvability  but  in  the  Church,  and  that  none  is  in  the  Church 
but  such  as  acknowledge  subjection  to  the  See  of  Rome,  it  is 
not  possible  but  that  the  Husband  must  needs  conclude  his 
Wife  to  be  in  the  state  of  damnation  so  long  as  she  continueth 
Protestant.  Whence  one  of  these  two  great  inconveniences 
will  unavoidably  follow,  that  either  he  will  use  all  endeavours, 
engines,  and  artifices,  to  draw  her  to  the  Church  of  Rome,  (as 
indeed  who  can  blame  him  for  endeavouring  J  to  bring  his 

*  '  the  good'  DolbenMS.  Previous     dogma'  Cambridge  Version. 
Editions  have  not  the  Article.  J  'for  endeavouring.'  These  words, 

t  ( main  principle.'    *  primarium    which  seem  necessary  to  complete 


MARRYING  WITH  A  RECUSANT.  77 

Wife  into  a  capacity  of  everlasting  Salvation?)  the  restless 
importunity  whereof,  together  with  the  ill  advantages  they  of 
that  party  can  make  from  the  sad*  confusions  that  are  amongst 
us  in  these  times,  it  will  be  very  hard  for  one  of  the  weaker 
sex  perpetually  to  resist ;  or  else,  in  case  she  stand  firm  in  her 
Religion  against  all  assaults  and  attempts  to  the  contrary, 
whatsoever  he  may  be  towards  her  in  outward  carriage,  he 
cannot  but,  in  his  inmost  thoughts,  pass  judgment  upon  her 
as  an  obstinate  and  desperate  heretic,  and,  so  living  and  dying, 
an  accursed  and  damned  creature.  These  are  sad  things  both ; 
and  it  is  not  conceivable  how  a  Woman  so  matched  should  live 
with  any  comfort,  or  ever  hope  to  see  a  good  day,  wherein 
she  shall  not  either  be  tempted  from  her  Religion,  or  censured 
for  it.  What  assurance  can  she  have  of  his  good  affections 
towards  her,  who  is  bound  not  to  permit  any  better  opinion  of 
her  than  of  a  reprobate  and  castaway?  It  is  possible  there 
may  be  so  much  good  nature  in  the  husband  as  to  take  off 
somewhat  from  that  rigidness,  which  otherwise  the  principles 
of  his  Religion  would  bind  him  to,  or  so  much  discretion,  sweet 
ness,  and  obligingness  in  the  wife's  demeanour  towards  him, 
as  to  preserve  a  good  measure  of  conjugal  affection  between 
them,  notwithstanding  their  different  persuasions.  This,  I  say, 
is  possible ;  and  where  it  happeneth  so  to  be,  it  rendereth 
the  condition  of  the  parties  so  much  the  less  uncomfortable ; 
and  that  is  the  utmost  of  the  happiness  that  is  to  be  hoped 
for  from  such  Marriages ;  and  I  think  there  cannot  be  pro 
duced  many  examples  thereof.  Yet  even  there,  there  cannot 
be  that  cordial  affection  and  fulness  of  complacency  (wherein 
yet  the  chiefest  happiness  of  conjugal  society  consisteth) 
that  would  be,  if  the  same  parties,  supposed  to  be  of  the 
same  qualifications  otherwise,  were  also  of  the  same  Reli 
gion.  I  omit  other  oeconomical  differences  that  may,  and 
very  frequently  do  occasionally  arise,  betwixt  husband  and 
wife  from  this  difference  in  Religion,  as  concerning  the  enter 
tainment  of  friends,  the  choice  of  servants,  the  education  of 
children,  very  considerable  things  all,  besides  sundry  other 


the    sense,    are    inserted   from    the  spe  Salutis   aeternae  probabili  col- 

Dolben  MS.    The  Cambridge  Ver-  locare?' 

sion    does    not    recognise    them —  *  'sad.'    *  horrendis'  Cambridge 

*  Quis   ei  verterit  vitio,  uxorem   in  Version. 


78  THE  CASE  OF 

perhaps  of  less  moment,  yet  such  as  are  apt  to  breed  discon 
tents  and  jealousies,  and  sometimes  break  out  into  great  dis 
tempers  in  the  Family.  Such  Marriages  therefore*  I  should 
utterly  dissuade,  especially  in  the  Nobility,  Gentry,  and  Com 
monalty,  where  there  is  choice  enough  otherwise  to  be  had  of 
persons  of  equal  degree,  estate,  and  education  of  the  same 
Religion  to  match  withal.  Kings  and  Princes,  for  reasons  of 
State,  and  because  there  is  little  choice  of  persons  of  equal 
dignity  with  themselves,  are  therefore  oftentimes,  by  a  kind  of 
necessity,  put  upon  such  Marriages ;  yet  even  there,  where 
they  are  certainly  the  most  excusable,  it  hath  been  observed, 
that  such  Marriages  have  proved  for  the  most  part  unfor 
tunate. 

The  other  particular  proposed  in  your  Letter,  is  concerning 
the  Marriage  of  a  daughter  to  one  that  professeth  the  Pro 
testant  Religion,  but  having  had  Popish  parents,  may  be  sus 
pected,  though  he  deny  it,  to  be  that  way  inclined.  The  reso 
lution  whereof,  as  of  most  other  Cases  and  practical  questions, 
will  depend  very  much  upon  the  consideration  of  circum 
stances,  whereunto  being  altogether  a  stranger,  I  am  less  able 
to  give  judgment  in  the  Case  with  any  certainty.  Only  in 
order  to  the  resolution  of  the  Question,  these,  to  my  under 
standing,  seem  to  be  the  most  proper  and  important  inquiries. 

First,  whether  the  parents  of  the  young  person  be  living  or 
no,  one  or  both  ?  If  both  be  dead,  the  temptations  from  them 
(which  in  such  cases  are  wont  to  prevail  very  much)  are  by 
their  death  clearly  superseded ;  and  then  the  danger  is  by  so 
much  less.  But  if  either  be  living,  there  can  be  little  security 
of  the  son's  continuance  in  the  Protestant's  belief,  notwith 
standing  his  present  profession  thereof,  when  he  shall  be 
assaulted  with  the  whole  authority  of  them  to  whom  he  oweth 
reverence. 

Secondly,  with  what  degree  of  confidence,  and  with  what 
kind  of  asseverations  he  professeth  the  one,  and  denieth  the 
other  Religion  ?  For  although  they  out  of  design  put  on  a  coun 
terfeit  vizor,  and  use  all  the  art  they  can  to  dissemble  it,  yet 
very  seldom  can  it  be  done  so  cunningly,  warily,  and  con 
stantly,  but  that  at  some  time  or  other,  the  dissimulation  will 
unawares  bewray  itself  to  the  eye  of  a  curious  observer. 

* 'therefore.5   So  in  the  Dolben  MS.    In  the  printed  books  ' thereof/ 


MARRYING  WITH  A  RECUSANT.  79 

Thirdly,  what  measure  of  understanding  the  young  person, 
who  is,  you  say,  of  great  abilities  for  his  age,  hath  in  the  fun 
damental  Articles  of  the  Christian  Religion :  those  I  mean, 
wherein  the  English  and  Romish  Churches  are  at  agreement ; 
for  in  those  the  substance  of  Christianity  consisteth.  He  that 
rightly  understands  those  Catholic  Truths  taught  in  the  Cate 
chisms  of  both  Churches,  and  concerning  which  all  Christen 
dom,  in  a  manner,  are  at  perfect  accord,  and  then  will  but 
suffer  himself  to  consider  that  the  Church  of  England  doth  not 
impose  upon  the  judgments  and  consciences  of  her  members 
any  thing  to  be  believed  or  received,  as  of  necessity  to  Salva 
tion,  than  what  is  truly  Catholic,  and  by  her  adversaries  con 
fessed  so  to  be  ;  and  consequently,  that  the  difference*  betwixt 
her  and  the  Romish  Party,  is  wholly  about  those  additional  or 
superstructures,  which  they  of  the  Roman  faith  require  to  be 
believed  and  received  with  like  necessity  as  the  former,  but 
appear  to  us  of  this  Church  respectively,  either  evidently  false, 
or  of  doubtful  truth,  or  not  of  absolute  necessity  to  be  be 
lieved  :  I  say,  whosoever  well  considereth  this,  may  rest  satis 
fied  in  his  judgment  and  conscience,  that  the  Faith  taught  and 
professed  in  the  Church  of  England,  is  a  plain  and  safe  way  to 
lead  a  Christian  Believer  to  Eternal  Salvation,  if  he  withal  lead 
his  life  and  conversation  answerable  thereunto. 
'  To  the  last  particular  in  your  Letter,  all  the  return  I  have 
to  make,  is  no  more  but  an  humble  acknowledgment  and  sense 
of  his  Lordship's  noble  favours  towards  me,  in  entertaining  an 
opinion  of  me  more  suitable  to  his  own  goodness  and  ingenuity 
than  to  my  merit.  I  know  not,  nor  desire  to  know  of  any 
occasions  likely  to  draw  me  into  those  parts  so  distant  from 
me,  being  grown  into  years  and  infirmities  that  render  me 
very  unfit  for  long  journeys,  unless  the  business  of  my  Son's 
Marriage,  which  occasioned  my  late  journey  to  London,  require 
a  second  thither  in  Michaelmas  Term.  But  I  am  so  sensible 
both  of  the  trouble  and  charge  of  such  journeys,  besides  some 
inconveniences  to  my  affairs  at  home  whilst  I  am  long  absent, 
that  I  will  avoid  it,  unless  there  be  no  other  remedy.  I  shall 
not  willingly  decline  any  employment,  within  my  low  and 
narrow  sphere,  both  of  outward  condition  and  parts,  wherein 

*    '  difference.'     c  controversiam'  Cambridge  Version. 


80     THE  CASE  OF  MARRYING  WITH  A  RECUSANT. 

my  services*  may  be  any  ways  useful,  or  but  acceptable,  to 
that  noble  and  excellent  Person.  But  truly,  Sir,  I  conceive 
there  will  be  little  need  of  my  further  endeavours,  as  to  that 
particular  expressed  in  yours,  whether  what  I  have  written 
now  give  satisfaction,  or  not.  There  are  persons  nearer  hand,f 
whom  I  know  to  be  much  fitter  for  an  employment  of  that 
nature,  than  myself  who  have  ever  studied  peace  more  than 
controversies ;  and  namely,  one  at  the  next  door  to  Hatton- 
House,J  whose  sufficiency  and  readiness  in  that  kind  is  well 
known  to  Mr.  Geoffrey  Palmer. § 

Sir,  because  I  would  willingly  keep  some  account  of  what  I 
write  upon  such  occasions  as  this,  and  I  have  no  other  copy  of 
this  present  script,  I  desire  that  I  may  have  either  this  Paper1, 
or  a  transcript  thereof,  returned  me  at  your  bye  leisure.  It  may 
be  conveyed  unto  me  at  any  time  by  the  means  of  my  son  or 
of  Mr.  Henry  Serle,  Bookseller.  || 

Sir,  I  wish  you  happiness,  desire  your  prayers,  and  rest 


Your  Faithful  and  Humble  Servant, 

ROBERT  SANDERSON.^ 

July  J,  1656. 


Botheby     ay 
7,  16, 


*  '  services'   Dolben   MS.     Edd.  be  presumed   to  have  been   Peter 

'  service.'  Gunning,  eventually  Bishop  of  Chi- 

t  ?  Bishop  Hall;  of  whose  Resolu-  Chester,  and  afterwards  of  Ely,  who, 

tions  and  Decisions  of  divers  Prac-  when  ejected  from  his  Fellowship  in 

tical  Cases  of  Conscience,  first  pub-  Clare    Hall,  became  Tutor   to   the 

lished  in  1649,  a  third  Edition  had  Lord  Hatton. 

appeared  in  1654.  §    Attorney   General,   and    Chief 

Jer.  Taylor,  on  the  25th  of  March  Justice  of  Chester,  1660;  created  a 

in  the  year  following  the  date  of  this  Baronet  in  1661. 

Case,  showed  Evelyn  *  his  MSS.  of  ||  This  Paragraph  is  inserted  from 

Cases  of  Conscience,  or  Due  tor  Du-  the  Dolben  MS. 

bitantium  fitted  for  the  press.'    Me-  1T  The  Names  are  inserted  from 

moirs,  i.  304.  the  Dolben  MS. 

J  The  person  here  intended  may 


THE  CASE  OF  A  BOND 

TAKEN  IN  THE  KING'S  NAME. 

Proposed  July,  1658. 

R.  C.  was  seized  in  fee  of  certain  houses  of  small  value,  with 
the  appurtenances;  and  in  the  year  1635,  whilst  owner  of  the 
said  houses,  he  intreated  A.  B.  to  be  his  surety  for  one  hundred 
pounds ;  and  continued  the  same  at  interest  till  1639.  At  which 
time  he  requested  A.  B.  to  discharge  that  Bond,  and  in  consi 
deration  thereof  selleth  the  said  houses  to  A.  B.  and  his  heirs 
for  ever :  the  said  R.  C.  also  buyeth  of  a  merchant  a  parcel  of 
goods :  the  merchant,  being  a  receiver  of  some  part  of  the  late 
King's  Revenue,  and  under  pretence  of  a  privilege  thereby, 
taketh  a  Bond  of  the  said  R.  C.  for  the  payment  of  two  hun 
dred  pounds  *  to  himself,  but  in  the  name  of  the  late  King,  as 
if  indebted  to  the  King ;  and  under  that  pretence  procureth  an 
Extent  upon  the  Houses  sold  to  A.  B.  and  maketh  seizure 
thereof. 

Was  R.  C.  seized  of  the  same,  when  he  entered  into  that 

Bond?f 

The  said  King,  1640,  published  a  Proclamation,  wherein  he 
declared  that  the  taking  of  such  Bonds  was  contrary  to  his 
intention  and  an  abuse  of  his  Prerogative,  and  prohibited  all 
such  crafty  courses,  as  tending  to  the  oppression  of  his  sub 
jects  ;  and  it  is  to  be  noted,  that  the  said  Proclamation  was 
published  two  years  before  the  Extent  was  executed  upon  the 
houses,  which  nevertheless  have  been  held  under  that  Extent 
about  fourteen  years,  which  is  beyond  the  value  of  the  houses. 

The  said  R.  C.  died  poor  :  the  merchant  is  dead  also,  without 
any  child,  leaving  an  estate  behind  him  of  twenty  thousand 
pounds,  as  is  supposed :  a  great  part  visible  in  lands,  as  ap- 
peareth  by  his  last  Will  upon  record. 

*  '  de  viginti  libris  sibi  solvendis.'  tion  appears  in  the  Cambridge  Ver- 
Cambridge  Version.  sion. 

f  Nothing  equivalent  to  this  Ques- 

SANDERSON,  VOL.  V.  Q 


82  THE  CASE  OF  A  BOND 

Advice  of  Counsel  at  Law  being  taken,  how  the  said  A.  B. 
may  be  most  readily  relieved,  he  is  directed  to  petition  the 
present  Supreme  Power  to  pardon  the  debt,  because  taken 
only  in  the  King's  name,  when  there  is  no  debt  due  to  him 
from  R.  C. 

As  to  the  Case  proposed, 

1.  I  am  clearly  of  opinion,  that  the  taking  of  Bonds  in  the 
King's  name,  to  the  mere  behoof  and  for  the  advantage  of 
private  persons,  when  there  was  no  such  debt  really  due  to  the 
King,  was  a  fraudulent  and  unjust  act  from  the  beginning ;  for 
though  it  were  not  actually  forbidden,  and  so  might  perhaps 
be  valid  enough  in  foro  externo,  till  the  issuing  out  of  the 
King's  Proclamation  in  that  behalf;  yet  was  it  in  point  of 
Conscience  unlawful  before,  as  being  a  crafty  course :  so  re 
fused  by  the  King  himself,  and  guilty  of  a  double  injustice : 
the  one  to  the  King,  as  an  abuse  to  his  Prerogative  :    the 
other  to  the  subject,  as  tending  to  their  oppression,  as  by  the 
Proclamation  is  recited  ;  and  that  therefore, 

2.  Neither  might  the  Merchant,  whiles  he  lived,  nor  ought 
his  Executors,  now  he   is  dead,  to  make  advantage  of  the 
King's  name  used  in  that  Bond ;  nor  might  he  then,  nor  may 
they  now,  by  virtue  of  the  King's  Prerogative,  or  under  the 
colour  thereof,  for  the  recovery  of  the  said  Debt,  use  any  way 
to  the  prejudice  or  damage  of  the  Obligee,  or  of  any  pur 
chaser  from  him,  other  than  such  as  he  or  they  might  have 
used,  in  case  the  Bond  had  been  taken  in  the  Obligee's  own 
name,  and  not  in  the  King's. 

3.  If  any  proceedings  have  been  made  already  in  pursuit 
of  the  Debt  due  upon  the  said  Bond,  upon  no  other  ground 
or  colour  than  the  Prerogative  aforesaid,  whereby  the  said 
A.  B.  cometh  to  be  endamaged  or  prejudiced  more  than  other 
wise  he  should  have  been,  that  the  Executors  ought  to  make 
him  some  considerable  satisfaction  for  the  same  :  although  per 
haps  not  to  the  full  of  what  he  hath  suffered  or  would  de 
mand,  yet  in  such  a  proportion,  as  to  the  judgment  of  indif 
ferent  persons,  in  a  case  wherein  both  parties,  if  they  must  do 
what  is  fitting  and  just,  are  sure  to  be  losers,  shall  seem  rea 
sonable,  in  case  the  parties  cannot  accord  it  between  them 
selves. 


TAKEN  IN  THE  KING'S  NAME.  83 

4.  Whereof,  although  through  the  corrupt  partiality  that  is 
in  most,  I  may  truly  say,  all  men  more  or  less,  I  do  not  appre 
hend  any  great  likelihood,  for  neither  part  would,  and  yet 
both  must  be  losers,  yet  I  should  advise  that  trial  were  made 
thereof  in  the  first  place,  as  the  most  kindly  Christian  way  of 
growing  to  peace,  if  parties  will  be  persuaded  to  meet  about 
it,  and  can  be  made  masters  of  their  own  passions  when  they 
are  met ;  and  surely  matters  might  be  easily  brought  to  a 
handsome  conclusion,  if  both  parties,  but  especially  the  Exe 
cutors,  who  seem  to  have  the  advantage  in  Law,  would  not 
stand  too  much  upon  whatsoever  advantage  they  may  seem  to 
have,  but,  as  in  Conscience  they  ought,  submit  both  that,  and 
all  other  circumstances  appertaining  to  the  business,  and  in 
deed  their  whole  mutual  demands,  to  the  final  determination 
of  that  transcendent  Law,  which  Christ  hath  established  as 
the  only  Royal  Standard,  whereby  to  measure  the  equity  of 
our  actions  in  all  our  dealings  towards  others :  viz.  to  do  as 
we  would  be  done  unto ;  or,  which  cometh  to  one,  not  to  do 
that  to  another,  which  if  he  should  do  to  us,  supposing  his 
case  was  ours,  we  should  think  ourselves  scarce  justly  and 
fairly  dealt  withal. 

5.  But  lastly,  in  case  no  such  accord  can  be  made,  either 
by  agreement  of  parties,  or  mediation  of  friends,  and  that 
through  the  only  default  and  stiffness  of  the  Executors,  A.  B. 
having  by  all  fair  ways  faithfully  sought  and  endeavoured  the 
same,  I  see  not  but  the  said  A.  B.  may  (but  not  to  be  done 
but  as  his  last  refuge)  seek  to  relieve  himself  according  to  the 
advice  of  his  Counsel,  by  making  his  addresses  to  such  person 
or  personage,*  as  for  the  time  being  shall  be  in  actual  pos 
session  of  the  Supreme  Power,  and  so  in  a  capacity  to  over 
rule  the  Law  in  a  case  of  that  nature,  by  forgiving  that  Debt 
whereunto  the  King  was  colourably  and  fraudulently  entitled 
for  private  advantage,  to  the  prejudice  of  a  third  person ;  but 
was  not  at  all  a  debt  owing  to  him  from  the  Obligee. 

B.P.  17  July,  1658. 

*  In  the  Cambridge  Version,  <  Personae  isti  aut  Magnati.' 


THE 

CASE  OF  SCANDAL.* 

J  N  judging  of  Cases  of  Scandal,  we  are  not  so  much  to  look 
at  the  event,  what  that  is  or  may  be,  as  at  the  cause  whence 
it  cometh ;  for  sometimes  there  is  given  just  cause  of  Scandal, 
and  yet  no  Scandal  followeth,  because  it  is  not  taken :  some 
times  Scandal  is  taken,  and  yet  no  just  cause  given ;  and  some 
times  there  is  both  cause  of  Scandal  given,  and  Scandal  thereat 
taken.  But  no  man  is  concerned  in  any  Scandal  that  hap- 
peneth  to  another  by  occasion  of  any  thing  done  by  him, 
neither  is  chargeable  with  it,  further  than  he  is  guilty  of  hav 
ing  given  it.  If  then  we  give  Scandal  to  others,  and  they 
take  it  not,  the  whole  guilt  f  is  ours,  and  they  are  faultless ; 
if  we  give  it,  and  they  take  it,  we  are  to  bear  a  share  in  the 
blame  as  well  as  they,  and  that  a  deeper  share  too.  Vae  ho- 
mini  !  Wo  to  the  man  by  ivhom  the  offence  cometh,  S.  Matt, 
xviii.  7.  But  if  they  take  offence  when  we  give  none,  it  is  a 
thing  we  cannot  help,  therefore  the  whole  blame  must  lie  upon 
them :  wherefore,  if  at  any  time  any  doubt  shall  arise  in  the 
Case  of  Scandal,  how  far  forth  the  danger  thereof  may,  or 
may  not  oblige  us  to  the  doing  or  not  doing  any  thing  pro 
posed,  the  Resolution  will  come  on  much  the  easier,  if  we  shall 
but  rightly  understand  what  it  is  to  give  Scandal,  or  how 
many  ways  a  man  may  become  guilty  of  scandalizing  another 
by  his  example.  The  ways,  as  I  conceive,  are  but  these  four. 

2.  The  first  is,  when  a  man  doth  something  before  another 
man  which  is  in  itself  .evil,  unlawful,  and  sinful.  In  which 
case,  neither  the  intention  of  him  that  doth  it,  nor  the  event, 
as  to  him  that  seeth  it  done,  is  of  any  consideration ;  for  it 

*  This  can  hardly  be  regarded  as  f  '  the  whole  guilt — they  take  it/ 

a   distinct  Case,  the   matter  of  it,  These   words,    inserted    here    from 

with  a  few  variations  of  no  great  the  Case  of  the  Liturgy,  are  repre- 

importance,    having    already    been  sented  in  the  Cambridge  Version  of 

given  in  the  Case  of  the  Liturgy,  this  Case. 
PP-  49-53  above. 


THE  CASE  OF  SCANDAL.  85 

mattereth  not  whether  the  doer  had  an  intention  to  draw  the 
other  into  sin  thereby,  or  not :  neither  doth  it  matter  whether 
the  other  were  thereby  induced  to  commit  sin  or  not.  The 
matter  or  substance  of  the  action  being  evil,  and  done  before 
others,  is  sufficient  to  render  the  doer  guilty  of  having  given 
Scandal,  though  he  had  neither  any  intention  himself  so  to  do, 
nor  were  any  person  actually  scandalized  thereby :  because 
whatsoever  is  in  itself,  and  in  its  own  nature  evil,  is  also  of 
itself,  and  in  its  own  nature  scandalous,  and  of  evil  example. 
Thus  did  Hophni  and  Phinehas,  the  sons  of  Eli,  give  Scandal 
by  their  wretched  profaneness  and  greediness  about  the  sacri 
fices  of  the  Lord,  and  their  vile  and  shameless  abusing  the 
women,  i  Sam.  ii.  17,  22.  And  so  did  David  also  give  great 
Scandal  in  the  matter  of  Uriah,  2  Sam.  xii.  14.  Here  the 
Rule  is,  Do  nothing  that  is  evil  for  fear  of  giving  Scandal.* 

3.  The  second  way,  when  a  man  doth  something  before  an 
other  with  a  direct  intention  and  formal  purpose  of  drawing 
him  thereby  to  commit  sin.  In  which  case,  neither  the  mat 
ter  of  the  action  nor  the  event  is  of  any  consideration ;  for  it 
maketh  no  difference,  as  to  the  sin  of  giving  Scandal,  whether 
any  man  be  effectually  enticed  thereby  to  commit  sin,  or  not ; 
neither  doth  it  make  any  difference,  whether  the  thing  done 
were  in  itself  unlawful  or  not,  so  as  it  had  but  an  appearance 
of  evil,  and  from  thence  an  aptitude  to  draw  another  to  do 
that,  by  imitation,  which  should  be  really  and  intrinsecally 
evil :  the  wicked  intention  alone,  (whatsoever  the  effect  should 
be,  or  what  means  soever  should  be  used  to  promote  it,)  suf- 
ficeth  to  induce  the  guilt  of  giving  Scandal  upon  the  doer. 
This  was  Jeroboam's  sin,  in  setting  up  the  calves  with  a  formal 
purpose  and  intention  thereby,  for  his  own  secular  and  am 
bitious  ends,  to  corrupt  the  purity  of  Religion,  and  to  draw 
the  people  to  an  Idolatrous  Worship ;  for  which  cause  he  is 

*  Mr.  J.   C.   Robertson,   in   his  thing  that  is  evil,  lest  you  should 

Work  entitled,  *  How  shall  we  con-  give  scandal,  lest  you  should  put  a 

form  to  the  Liturgy  ?'  Additions  to  stumblingblock  in  the  way  of  your 

p.  29,  1.  9,  second  Ed.,  would  pre-  brother  or  brethren  ?    Compare  De 

fer  to  omit  the  comma,  placed  in  Juramenti  Obligatione,  Praelect.  ii. 

previous    Editions,  after   the  word  §.  9.   'Altera  respectu  aliorum,  ob 

'  evil/  understanding   the   Rule   to  metum   scilicet  Scandali :    ne  quis 

mean,  Let  not  fear  of  giving  scan-  alius  infirmior,  nostro  exemplo  ad- 

dal  persuade  you  to  do  evil.     But  ductus,  quod  nobis  factum  videt  id 

is  not  its   purport  rather,  Do  no-  sibi  quoque  licere  putet/  &c. 


86  THE  CASE  OF  SCANDAL. 

so  often  stigmatized  with  it  as  with  a  note  of  infamy,  to  stick 
by  him  whilst  the  world  lasteth :  being  scarce  ever  mentioned 
but  with  this  addition,  Jeroboam,  the  son  of  Nebat,  that  made 
Israel  to  sin.  Here  the  Rule  is,  Do  nothing,  good  or  evil, 
with  an  intention  to  give  Scandal. 

4.  The  third  way  is,  when  a  man  doth  something  before 
another,  which  in  itself  is  not  evil,  but  indifferent,   and  so, 
according  to  the  rule  of  Christian  Liberty,  lawful  for  him  to 
do  or  not  to  do  as  he  shall  see  cause,  yea,  and  perhaps  other 
wise  commodious  and  convenient  for  him  to  do,  yet  whereat 
he  probably  foreseeth  the  other  will  take   Scandal,  and  be 
occasioned  thereby  to  do  evil.    In  such  case,  if  the  thing  to  be 
done  be  not  in  some  degree,  at  least  prudentially,  necessary  for 
him  to  do,  but  that  he  might,  without  great  inconvenience  and 
prejudice  to  himself  and  any  third  person,  leave  it  undone,  he 
is  bound  in  charity  and  compassion  to  his  brother's  soul,  for 
whom  Christ  died,  and  for  the  avoiding  of  Scandal,  to  abridge 
himself  in  the  exercise  of  his  Christian  Liberty  for  that  time, 
so  far  as  rather  to  suffer  some  inconvenience  himself  by  the 
not  doing  of  it,  than  by  doing  of  it  to  cause  his  brother  to 
offend.     The  very  case  which  is  so  often,  and  so  largely,  and 
so  earnestly  insisted  upon  by  St.  Paul:  See  Rom.  xiv.  13-21; 
xv.  i,  2.  i  Cor.  viii.  9-13  ;  ix.  12,  22  ;  and  x.  23-33.    Here  the 
Rule  is,  Do  nothing  that  may  be  reasonably  forborne,  whereat 
it  is  like  Scandal  will  be  taken. 

5.  The  last  way  is,  when  a  man  doth  something  before  an 
other,  which  is  not  only  lawful,  but,  according  to  the  exigencies 
of  present  circumstances,  pro  hie  et  nunc,  very  behoveful,  and 
in  some  sort  prudentially  necessary  for  him  to  do  ;  but  fore 
seeth  in  the  beholder  a  propension  to  make  an  ill  use  of  it,  and 
to  take  encouragement  thereby  to  commit  sin,  if  there  be  not 
withal  a  great  care  had  to  prevent,  as  much  as  is  possible, 
the  Scandal  that  might  be  taken  thereat ;  for,  Qui  non  pro- 
hibet  peccare  quum  potest,  jubet*     In  such  case  the  bare 
neglect  of  his   brother,  and  not  using  his  utmost  endeavour 
to  prevent  the   evil  that  might  ensue,  maketh  him  guilty.f 

*  Seneca,  Troad.  295.    Qui  non  from  Gratian,  Dist.  86. 

vetat...      Compare   Sermon  vi.   ad  f  'maketh  him  guilty.'    In  pre- 

Magistr.  §.  26.  Qui  non  vetat  pec-  vious  Editions,  'making  him  guilty, 

care  cum  posset,  jubet  is  quoted  by  upon   which '  &c.      See    above,   p. 

Prynne,    Canterbury's    Doom,    as  52. 


THE  CASE  OF  SCANDAL.  87 

Upon  which  consideration  standeth  the  equity  of  the  Judicial 
Law  given  to  the  Jews,  Exod.  xxi.  33, 34,  which  ordereth,  that 
in  case  a  man  dig  a  pit  or  well  for  the  use  of  his  family,  and, 
looking  no  further  than  his  own  conveniency,  put  no  cover 
on  it,  but  leave  it  open,  whereby  it  happeneth  his  neigh 
bour's  beast  to  fall  therein  and  perish,  the  owner  of  the  pit 
is  to  make  it  good,  inasmuch  as  he  was  the  occasioner  of 
that  loss  unto  his  neighbour,  which  he  might  and  ought  to  have 
prevented.*  In  this  last  case  the  thing  is  not,  for  the  danger  of 
the  Scandal,  to  be  left  undone,  supposing  it,  as  we  now  do, 
otherwise  behoveful  to  be  done;  but  the  action  is  to  be  or 
dered  and  carried  on  by  us,  for  the  manner  of  doing,  and  in 
all  respects  and  circumstances  thereunto  belonging,  with  so 
much  chariness,!  tenderness,  and  moderation,  and  wisdom,  that 
so  many  as  are  willing  to  take  notice  of  it  may  be  satisfied  that 
there  was  on  our  part  a  reason  of  just  necessity  that  the  thing 
should  be  done  ;  and  that  such  persons  as  would  be  willing  to 
make  use  of  our  example,  without  the  like  necessity,  may  do  it 
upon  their  own  score,  and  not  be  able  to  vouch  our  practice  for 
their  excuse  :  even  as  the  Jew  that  stood  in  need  to  sink  a  pit 
for  the  service  of  his  house  and  grounds,  was  not,  for  fear  his 
neighbour's  beasts  should  fall  into  it  and  be  drowned,  bound  by 
the  Law  to  forbear  the  making  of  it,  but  only  to  provide  a 
sufficient  cover  for  it,  when  he  had  made  it.  Here  the  Rule 
is,  Order  the  doing  of  that  which  may  not  well  be  left  undone, 
in  such  sort,  that  no  Scandal  may,  through  your  default,  be 
taken  thereat. 

6.  I  do  not  readily  remember  any  doubt  that  can  occur 
about  the  reason  of  Scandal,  which  may  not  be  brought  within 
the  compass  of  these  four  Rules ;  and  then  the  right  applying 
some  or  other  of  these  Rules  will  give  some  furtherance  to 
wards  the  Resolution  of  these  Doubts. 

*  'ought  to  have  prevented.'    In  given  does  not  appear  on  p.  53. 

the  Case  of  the  Liturgy  these  words  t  *  chariness.'    In  previous  Edi- 

are    followed    immediately   by   the  tions,  'clearness.'    See  above,  page 

Rule.    The  rest  of  the  matter  here  53,  note  f. 


THE  CASE  OF 

UNLAWFUL   LOVE. 

JL  WO  Gentlemen  who  were  very  good  friends,  and  both  of 
them  married,  used  to  converse  together  familiarly.  One  of 
these  took  a  special  liking  in  the  company  and  conversation  of 
the  other's  wife,  and  she  answerably  in  his ;  which  afterwards 
proceeded  to  some  degree  of  love ;  which,  though  ever  re 
strained,  and  preserved  without  any  violation  of  chastity,  grew 
yet  in  the  end  to  this  issue,  that  they  mutually  vowed  either 
to  other,  that  if  happily  *  either  of  them  should  at  any  time  be 
freed  from  the  bond  of  Matrimony,  either  he  by  the  death  of 
his  wife,  or  she  by  the  death  of  her  husband,  that  party  so 
freed  should  continue  afterwards  unmarried,  and  stay  for  the 
other,  till  the  other  should  be  freed  also,  though  it  were  during 
life.  Now  so  it  is,  that  the  Gentlewoman's  husband  died,  and 
her  affections  and  resolution  so  altered  that  gladly  she  would 
marry,  if  she  might  be  released  of  the  engagement  of  that 
Vow,  or  persuaded  of  the  unlawfulness  or  nullity  thereof. 


Concerning  the  present  Case,  as  it  is  propounded,  sundry 
Points  are  needful  to  be  resolved,  that  so  we  give  a  right  judg 
ment  de  praeterito,  of  what  is  already  done  for  the  time  past, 
in  respect  of  the  Gentlewoman's  former  Promise,  and  sound 
direction  also  de  futuro,  what  is  further  to  be  done  for  the 
time  to  come,  in  respect  of  her  present  distresses. 

Point  I. 

i .  First  of  all,  It  is  considerable,  whether  the  Promise  made 
by  the  Gentlewoman  and  her  friend,  were  properly  a  Vow  or 
no  ?  So  it  is  called  in  the  proposal  of  the  present  Case,  and 

*  '  happily,'  here  equivalent  to  '  haply.'  The  Cambridge  Version  has 
'  forte.' 


THE  CASE  OF  UNLAWFUL  LOVE.  89 

that  agreeable  to  the  common  use  of  speech  with  us  here  in 
England,  who  extend  the  word,  Vow,  very  far ;  neither  shall 
I  make  scruple  in  the  ensuing  Discourse,  sometimes  to  call  it 
so ;  for  Loquendum  ut   Vulgus.     But,  to   speak  properly,  a 
Vow  is  a  word  of  a  narrower  extent  than  a  Promise,  every  Vow 
being  indeed  a  Promise,  but  not  every  Promise  necessarily  a 
Vow.     Promises  may  be  made  indifferently,  either  to  God,  or 
men;a  but  Promises  made  to  men  are  no  Vows  :  wherefore  it 
is  usually  inserted  into  the  definition  of  a  Vow,  as  a  condition 
essentially  requisite  thereunto, b  that  it  be  made  unto   God 
alone,  insomuch  as  to  make  a  Vow  to  any  creature  is,  inter 
pretative,  to  exalt  the  creature  into  the  place  of  God,  and  so 
to  make  it  an  idol ;  *  which  is  clear,  not  only  from  the  express  Ps.  ixxvi. 
Precept  of  God,  and  the  constant  examples  of  godly  men,  and  ^m  xxi 
the  usual  phrases  of  the  Holy  Ghost  in  the  Scriptures,  but  also  2. 
from  the  universal  consent  of  all  learned  men,  both  Divines  ^  g'  x 
and  others,  and  even  of  Heathens  also.c     This  Gentlewoman's  iSam.i.n 
Promise  then  being  made  to  the  Gentleman  her  friend  alone,  36. 
as  was  his  also  to  her,  and  neither  of  both  to  God,  is  therefore  Ps* lvl' I2> 
to  be  taken  for  a  mere  Promise,  but  no  Vow. 

2.  If,  for  more  confirmation  thereof,  she  bound  herself  also 
by  Oath,  as  it  is  not  unlike,  yet  it  is  no  more  for  all  that  but  a 
mere  Promise  still,  and  not  a  Vow.  For  albeit  the  very  using 
of  an  Oath  be  a  calling  in  of  God  into  a  business,  and  the 
person  that  taketh  an  Oath  doth  thereby  set  himself  in  the 
presence  of  God,  yet  an  Oath  calleth  Him  in  only  to  be  a 
witness, d  without  any  intent  to  make  Him  a  party  to  the  busi 
ness,  whereas  in  a  Vow  He  is  made  a  party,  and  not  only  a 
witness;  whereunto  agree  those  forms  so  frequent  in  Holy 
Scripture,  in  Oaths  both  assertory,  and  stipulatory  :  The  Lord  Gen.  xxxi. 
be  witness  between  us  :  God  is  any  witness :  I  take  God  to  j°  j 


ges  xi. 


a  Votum  soli  Deo  fit,  sed  Pro-  c  Sponsio,    qua  obligamur   Deo. 

missio    etiam    potest    fieri   homini.  Cicero  de  Legibus,  ii.  41. 

Aquinas,  Sec.  Sec.  Quaest.  Ixxxviii.  d   Jurare    nihil    est   aliud   quam 

Art.  5.  ad  Tert.  Deum   testem   invocare.     Aquinas, 

b  Promissio  Deo  facta  est  essentia  Sec.  Sec.  Quaest.  Ixxxix.  Art.  i.  ex 

Voti.    [Votorum  quoddam  pertinet  August,  de  Verb.  Apost.  Serm.  R. 

ad  Religionem  ratione  solius  Promis-  28.  [180.4.  §§•  6,  10.  torn.  v.  col. 

sionis  Deo  factae,  quae  est  essentia  861,   ed.  Ben.  1633.]     Quod  affir- 

Voti.]    Ibid,  [ad  Primum.]  mate,  quasi  Deo  teste,  promiseris,  id 

*  Compare  De  Juramenti    Obli-  tenendum  est.    Cicero  de  Offic.  iii. 

gatione,  Praelect.  v.§.2.  29.  104. 


90  THE  CASE  OF 

Mai.  ii.  14.  record,  and  the  like.     For  even  as  when  a  Promise  is  made 

?Thess  n  un*°  ®°^>  whereunto,  f°r  t^e  more  solemnity,  the  presence  of 

5-  some  men  is  required  as  witnesses,  such  a  Promise  is  to  be  held 

PhiM.^s.    for  a  Vow,  because  it  is  made  to  God  alone,  although  in  the 

presence  of  men;  so,  on  the  other  side,  when  a  Promise  is 

made  unto  some  man,  whereunto,  for  the  more  assurance,  the 

presence  of  God  is  required  as  a  witness,  such  a  Promise  is  not 

to  be  held  for  a  Vow,  because  it  is  made  unto  man  alone, 

although  in  the  presence  of  God. 

3.  Nay  further,  if  the  Gentlewoman  when  she  thus  engaged 
herself  did  use  these  very  words,  '  I  vow  to  God,'  or  words  to 
that  eifect,  as  we  know  is  often  done  in  solemn  Promises  be 
tween  man  and  man,  yet  neither  is  that  sufficient  to  make  it 
properly  a  Vow ;  for  to  judge  rightly  when  question  is  made 
concerning  any  particular  Promise,  whether  it  be  a  Vow,  yea 
or  no,  we  are  not  to  be  guided  so  much  by  the  forms  of  speech, 
which  are  subject  to  change,  impropriety,  and  many  defects,  as 
by  the  true  intention  and  purpose  of  the  parties,  especially  the 
Promiser.     Now  what  was  the  whole  intent  and  purpose  of 
these  parties,  when  they  mutually  bound  themselves  in  such 
sort  as  in  the  Case  propounded  is  laid  down,  no  reasonable 
man  can  be  ignorant ;  even  this  and  no  other,  to  give  as  good 
assurance  as  they  could  devise,  either  to  other,  and  to  receive 
the  like  assurance  again,  that  the  thing  by  them  agreed  on 
and  promised  should  be  faithfully  performed;  and  if  either 
Oaths  or  Protestations  were  also  used  by  way  of  confirmation, 
they  are  all  in  common  intendment  to  be  taken  as  tending  to 
the  selfsame  purpose,  without  looking  at  any  further  thing ; 
and  clearly  where  the  Promiser  hath  no  intention  to  bind  him 
self  to  God,  but  to  man  only,  the  Promise  so  made  is  no  Vow, 
whatsoever  formality  of  words  may  be  used  in  the  making 
of  it. 

4.  Neither  is  the  examination  of  this  Point  a  curiosity  either 
in  itself  fruitless,   or  impertinent  to  the   Case  in  hand ;  for 
albeit  in  that  which  seemeth  to  be  the  very  main  Point  of  all, 
viz.  the  power  of  binding  the  Conscience,  there  be  no  material 
difference  between  a  Vow  and  an  ordinary  Promise  ;  a  lawful 
Promise  no  less  binding  unto  performance  than  a  lawful  Vow, 
and  an  unlawful  Vow  no  more  binding  than  an  unlawful  Pro 
mise  ;  yet  there  is  some  difference  between  them,  and  that  of 


UNLAWFUL  LOVP1  91 

some  importance  too,  in  respect  of  the  relaxation  of  that  bond. 
For  since  it  belongeth  to  him  to  whom  a  bond  is  made  to  grant 
a  release  thereof,  it  belongeth  therefore  to  God  alone  to 
release  the  obligation  of  a  Vow ;  and  no  man  hath  power  so  to 
do,  because  the  Vower,  by  his  Vow,  bindeth  himself  to  God, 
not  to  man  ;  whereas  the  obligation  of  a  mere  Promise,  wherein 
the  Promisor  bindeth  himself  but  to  some  man,  may  be  released 
by  that  man ;  and  a  release  from  him  is  to  the  Conscience  of 
the  Promisor  a  sufficient  discharge  from  the  said  Obligation  : 
which  consideration  of  what  use  it  will  be  in  the  present  Case, 
will  in  the  due  place  further  appear.  In  the  mean  time  we 
have  evidently  proved  that  this  Gentlewoman  bound  herself  by 
Promise  only,  and  not  by  Vow. 

Point  II. 

5.  We  are  next  to  inquire  concerning  the  validity  thereof, 
whether  or  no  the  Gentlewoman,  having  an  husband*  at  that 
time,  were  so  disabled  in  that  respect  from  making  such  a 
Promise,  that  the  Promise  then  made  by  her,  without  the  hus 
band's    consent,  was   utterly  void  from  the   very  beginning. 

For  the  wife  is  under  the  laiv,  and  under  the  power  of  her  Rom.  vii.  2. 
husband,  and  so  is  not  sui  juris,  nor  can  bind  herself  by  Vow,  lCor-vu-4- 
Oath,  Promise,  or  otherwise,  without  the  privity  and  consent 
of  her  husband ;  *  which  consent  we  may  presume  this  Gentle 
woman  never  had,  the  Promise  being  of  that  nature,  that  it 
had  been  not  only  immodesty,  but  even  madness  at  all  to  have 
sought  it.    And  it  is  certain  from  the  Law  of  God,  by  Moses,  Num.  xxx. 
to  the  equity  whereof  Christians  are  still  bound,  because  it  is  3< 
founded   upon   right  Reason   and  the  light  of  Nature,  that 
every  Vow  and  Promise  made  by  a  person  that  of  right  hath 
not  power  to  make  it  is  de  jure  nullum,  altogether  void  from 
the  first  instant,  and  bindeth  the  party  no  more  than  if  it 
never  had  been  made. 

6.  If  any  Scruple  shall  arise  from  this  consideration,  that 
albeit  the  Promise  made  by  the  wife  in  her  husband's  lifetime 
bind  her  not  without  his  consent,  so  long  as  he  liveth,  because 
she  is  all  that  while  -under  his  power ;  yet  after  that  she  is 

e  "YTravSpos  yvvr).  Rom.  vii.  2. 

*  Compare  De  Juramenti  Obligatione,  Prael.  iv.  §.  5. 


92  THE  CASE  OF 

loosed  from  the  law  of  her  husband  by  his  death,  it  shall 
thenceforth  bind  her,  because  she  then  becometh  sui  juris : 
I  say,  this  maketh  no  difference  at  all  in  the  Case ;  for  this  is 
a  general  Rule,  that  what  act  soever  had  a  nullity  in  it  at  the 
first,  when  it  was  done,  cannot  by  any  succeeding  tract  of  time 
grow  to  be  of  force. f  As  if  a  young  Scholar  shall  be  instituted 
to  a  benefice,  being  not  of  lawful  years  ;  or  a  young  Heir  make 
a  sale  of  his  lands  during  minority,  the  institution  and  the 
sale,  as  they  were  both  void  at  the  beginning,  so  they  shall 
continue  void,  as  well  after  the  Clerk  is  of  lawful  years,  and 
the  Heir  at  full  age,  as  before :  so  that,  to  judge  of  the  va 
lidity  of  any  Vow,  Promise,  or  Covenant,  respect  must  be  had 
to  that  very  time  wherein  it  was  made,?  and  to  the  present 
condition  of  the  person  at  that  time,  and  not  to  any  time 
or  condition  before  or  after.  If  then  there  were  indeed  a 
nullity  in  this  Gentlewoman's  Vow  at  the  time  when  she  made 
it,  there  is  a  nullity  in  it  still ;  and  if  it  were  indeed  of  no 
force  to  bind  her  then,  neither  is  it  of  any  force  to  bind  her 
now. 

7.  But  after  due  pondering  of  the  matter,  I  rather  think, 
that  there  was  not  a  nullity  in  the  Promise  at  the  first,  nei 
ther,  supposing  it  had  been  rightly  qualified  in  other  respects, 
was  it  void  upon  this  ground ;  because  although  she  were  not 
sui  juris  absolute,  it  is  sufficient  yet  that  she  was  so  quantum 
ad  hoc.  For  a  person  that  is  under  the  power  of  another, 
hath  yet  power  of  himself,  and  so  is  sui  juris,  to  dispose  of  all 
such  things  as  by  the  free  disposal  whereof,  the  proper  right 
of  him,  under  whose  power  he  is,  is  in  no  way  prejudiced ;  but 
in  whatsoever  may  be  prejudicial  to  the  other  in  any  of  his 
rights,  he  is  juris  alieni,  neither  may  dispose  thereof  without 
the  other's  consent ;  and  if  such  a  person  shall  make  a  Vow 
or  other  Promise  concerning  any  of  those  things  wherein  he 
is  sui  juris,  such  Vow  or  Promise  shall  stand  good,  and  is  not 
void  (though  possibly  it  may  be  vicious  in  other  respects)  from 
the  inability  of  the  person  that  maketh  it.  As,  for  example, 

f  Quod  initio  vitiosum  est,  non  spectatur  quo  contrahimus.  L.  18. 

potest  tractu  temporis  convalescere.  F.  eodem.  [Digest.  Lib.  50.  Tit.  17. 

L.  29.  F.  de  Reg.  Jur.  Div.  [Di-  L.  18.  Conf.  Paulus,  Digest.  Lib. 

gest.  Lib.  50.  Tit.  17.  Lex  29.]  45.  Tit.  i.  L.  78.] 

s   In   stipulationibus    id  tempus 


UNLAWFUL  LOVE.  93 

if  a  servant  shall  promise  to  his  own  father  to  work  with  him 
a  day  or  two  in  harvest,  this  Promise,  unless  his  master  con 
sent  thereunto,  shall  be  void,  because  the  master  hath  a  right 
in  the  servant's  work,  to  which  right  it  would  be  prejudicial 
if  the  servant  should  dispose  thereof  after  his  own  pleasure ; 
but  if  such  a  servant  shall  promise  unto  his  needy  father  to 
relieve  him  from  time  to  time  with  a  third  or  fourth  part  of 
all  such  wages  as  he  shall  receive  for  his  service,  this  promise 
shall  be  good  of  itself;  neither  shall  the  master's  consent  be 
requisite  to  make  it  so,  because  the  master  hath  no  right  at 
all  in  the  servant's  wages,  wherein  to  be  prejudiced  by  the 
servant's  disposing  thereof  according  to  his  own  mind.  Now, 
forasmuch  as  the  husband's  right  and  power  over  the  wife 
ceaseth  together  with  his  life,  as  the  Apostle  expressly  teach-  Rom.  vii. 
eth,  and  so  cannot  be  prejudiced  by  any  act  of  the  wife  done  3' 
after  his  decease,  it  is  manifest  that  the  wife  is  sui  juris  to 
make  a  Vow  or  Promise  during  her  husband's  lifetime,  con 
cerning  something  to  be  done  after  his  decease,  in  case  she 
overlive  him,  because  his  right  will  be  expired  before  the  per 
formance  of  the  said  Vow  or  Promise  be  due :  as,  to  give 
instance  in  a  case  not  much  unlike  to  this  in  question,  a  wife 
estated  upon  her  marriage  in  a  jointure  or  annuity  for  her  life 
of  an  hundred  pounds  per  annum,  maketh  a  promise  in  her 
husband's  lifetime  to  one  of  her  younger  brothers  that  hath 
but  short  means,  to  allow  him  thenceforward  out  of  the  said 
estate,  ten  pounds  yearly  toward  his  better  maintenance :  this 
Promise  is  void  unless  the  husband  consent,  because  the  per 
formance  thereof  would  prejudice  him  in  that  right  which  he 
hath  during  his  own  life  in  the  revenue  of  all  the  lands  and 
annuities  estated  upon  the  wife  in  reversion ;  but  if  such  a  wife 
shall  promise  to  her  said  brother  to  allow  him  the  said  yearly 
sum  of  ten  pounds  after  the  decease  of  her  husband  in  case 
she  survive  him,  this  Promise  is  good,  though  made  by  the 
wife  in  her  husband's  lifetime,  and  without  his  consent,  be 
cause  the  husband's  right,  being  so  to  cease  before  the  Pro 
mise  is  to  be  performed,  cannot  be  prejudiced  by  the  perform 
ance  thereof.  And  this  I  find  agreeable  to  the  best  Casuists, 
whose  peremptory  opinion  it  is,  that  husbands  and  masters 
cannot  disannul  such  Vows  as  their  wives  and  servants  make 
concerning  things  to  be  performed  at  such  times  as  they  shall 


94  THE  CASE  OF 

be  from  under  their  power. h  Which  position  if  it  be  true, 
(and  I  yet  see  no  reason  why  it  should  not),  then  doubtless 
this  Gentlewoman's  Vow  made  to  her  friend,  though  in  the 
lifetime  and  without  the  consent  of  her  husband,  was  not  ori 
ginally  void  from  the  inability  to  make  it,  upon  this  respect, 
that  she  was  not  sui  juris  so  to  do. 

Point  III. 

8.  But  though  I  dare  not  say,  neither  do  I  think  that  there 
was  a  nullity  in  it,  in  respect  of  the  person,  to  make  it  void 
that  way,  yet  it  cannot  be  denied  but  there  was  much  Obli 
quity  in  it,  in  respect  of  the  matter,  to  make  it  otherwise 
utterly  unlawful.  In  which  Point  much  need  not  be  said,  be 
cause  the  truth  thereof  will  soon  appear ;  for  there  was  in  it 
manifestly  a  threefold  Obliquity,  and  thereby  also  a  breach 
of  three  several  Commandments.  The  first  Obliquity  was  in 
respect  of  the  unlawful  affection  from  which  it  proceeded,  which 
being  placed  upon  another  than  the  husband,  and  that  in  such 
an  high  degree  as  to  produce  a  Promise  of  this  kind,  must 
needs  be  vicious,  both  for  the  object  and  for  the  measure ;  and 
S.  Matt.  v.  such  inordinate  affection,  by  the  analogy  of  our  Saviour's  ex 
pression  of  the  Law,  is  a  violation  of  the  chastity  of  the  heart, 
and  so  a  breach  of  the  Seventh  Commandment.  The  second 
Obliquity  was,  the  want  of  that  true  conjugal  love  which  ought 
to  be  between  husband  and  wife,  who  ought  to  have  a  mutual 
Prov.  v.  1 8.  complacency  and  delight  the  one  in  the  other,  and  to  be  satis- 
Prov.v.  19.  fi6^  at  all  times  with  the  love,  comfort,  and  society  the  one 
of  the  other ;  which  love,  if  it  had  been  so  throughly  rooted 
and  seated  in  the  Gentlewoman's  heart  as  it  ought  have  been, 
would  have  crushed  all  motions  of  unlawful  affection  towards 
a  stranger  in  the  shell,  long  before  they  could  grow  to  such 
strong  resolutions,  as  by  the  making  of  this  Vow  it  appeareth 
they  did ;  for  it  is  not  to  be  imagined  that  such  a  Vow  as  this 
could  be  made,  and  really  intended  to  be  performed,  but  we 
must  needs  suppose  in  the  parties  so  vowing  a  kind  of  weariness 

h  Vota  uxorum  vel  servorum  ex-  the  matter,  not  a  quotation  of  the 

sequenda  illo  tempore  quo  fuerint  words,   pp.  238-241.     Paris,  1620. 

sui  juris,  mariti  vel  domini  non  pos-  or  in  the  third  Volume  of  his  Works, 

sunt   irritare.     Navarrus,  Manuale,  pp.  67,  8.   See  De  Conscientia,  Prae- 

num.  65.  et  alios.     [A  summary  of  lect.  v.  §.  6.] 


UNLAWFUL  LOVE.  95 

at  the  least,  if  not  rather  some  inward  loathing  of  the  present 
yoke,  which  being  contrary  to  that  honour  that  married  per 
sons  owe  to  their  yokefellows,  is  so  a  breach  of  the  Fifth 
Commandment.  A  third  Obliquity  there  was  also  as  a  breach 
of  the  Tenth  Commandment,  against  those  express  words,  Thou 
shalt  not  covet  thy  neighbour's  wife :  every  man  and  woman 
being  to  content  themselves  with  that  lot  which,  by  God's  Pro 
vidence,  hath  befallen  them,  as  in  all  other  things,  so  espe 
cially  in  that  which  is  of  the  greatest  weight,  the  lot  of  Mar 
riage,  without  coveting  or  lusting  after  that  which  it  hath 
pleased  the  wisdom  of  God  already  to  dispose  upon  another. 
This  GentleAvoman's  Promise  then  being  such,  as  (if  it  should 
be  brought  to  an  impartial  trial  before  that  tribunal  which 
God  hath  erected  in  every  one's  Conscience,  and  according  to 
the  tenor  of  that  Divine  Law  whereof  no  Christian  should  be 
ignorant)  could  not  be  reasonably  acquitted  from  any  one  of 
these  sinful  Obliquities,  but  not  possibly  from  them  all,  we 
may  conclude  to  have  been  an  act  utterly  unlawful. 

Point  IV. 

9.  But  because  a  man  may  contract  an  obligation  by  an 
act  not  free  from  Obliquity,  as  the  saying  in  such  cases  is, 
Fieri  non  debet,  factwn  valet,  and  we  have  a  ruled  Case  for 
it  in  the  Covenant  which  the  Princes  of  Israel  made  with  the  Josh.  ix. 
Gibeonites,  which,  though  sinfully  made  at  the  first,  was  ne-  vt'rse^o. 
cessarily  to  be  kept  afterwards,  we  are  therefore  to  inquire 2  Sam- xxi- 
into  a  Fourth  Point,  Whether  the  Gentlewoman,  having  de 
facto  bound  herself  by  such  an  unlawful  Promise,  be  still  by 
virtue  of  the  said  Promise  bound  in  Conscience  to  the  per 
formance  thereof,  or  not?  To  answer  directly  to  the  Point, 
I  take  it,  she  is  not  bound  thereunto ;  for  that  saying,  Fieri 
non  debet,  factwn  valet,  hath  place  only  there,  where  the 
Obliquity  that  maketh  the  act  unlawful,  may  be  severed  from 
the  substance  of  the  matter  about  which  the  act  is  conversant : 
as  when  a  man  voweth  to  do  something  which  is  not  in  itself, 
and  for  the  substance  of  the  matter  simply  unlawful  to  be 
done,  but  yet  voweth  it,  either  rashly  and  without  due  adver 
tisement,*  or  for  some  indirect  and  unwarrantable  end,  or 


The 


*    'without   due    advertisement.'     bridge  Version, '  absque  idonea  con- 
ic  Edd.  have  '  with.'  In  the  Cam-     sideratione.' 


96  THE  CASE  OF 

upon  slight  and  insufficient  inducements,  or  the  like,  any  of 
these  Obliquities  are  enough  to  make  the  Vow  unlawful,  in 
respect  of  the  act  of  vowing ;  yet  because  these  Obliquities  do 
not  necessarily  pass  upon  the  matter  itself  or  the  thing  vowed, 
but  may  be  severed  from  it,  therefore,  though  the  act  of  vow 
ing  were  sinful,  the  Vow  itself  for  all  that  may  stand  good, 
and  bind  the  party  to  performance  ;  but  where  the  sinful 
Obliquity  passeth  upon  the  substance  of  the  matter,  or  ad- 
hereth  inseparably  thereunto,  there  not  only  the  act  of  vowing 
is  sinful,  but  the  performance  also  becometh  unlawful.  In 
which  cases  those  other  sayings  ought  rather  to  have  place, 
Juramentwn  non  debet  esse  vinculum  iniquitatis :  In  malis 
Pro-missis  rescinde  fidem :  In  turpi  Voto  muta  decretum,  fyc.* 
10.  If  it  shall  be  said,  that  this  difference,  being  admitted, 
will  nothing  avail  the  Gentlewoman  in  our  present  Case,  to 
free  her  from  the  Obligation  of  her  said  Promise,  because  here 
the  matter  of  Promise  seemeth  not  to  be  in  itself  unlawful, 
especially  on  her  part ;  for  if  the  Gentleman,  her  friend,  were 
presently  free  from  the  bond  of  Matrimony  by  the  death  of 
his  wife,  as  the  Gentlewoman  now  is  by  the  death  of  her  hus 
band,  they  might  perform  what  they  had  promised  either  to 
other,  by  joining  themselves  in  Matrimony,  and  that  without 
sin ;  which  is  an  argument  that  the  sinful  Obliquity  was  only 
in  the  act  of  promising,  which  therefore  they  ought  to  repent 
of,  but  doth  not  cleave  to  the  matter  of  the  Promise,  which 
therefore  they  ought  not  to  violate, — to  this  I  answer,  what 
in  my  opinion  is  true,  that  if  both  the  parties  were  now 
actually  free  from  the  Marriage  bond,  they  not  only  lawfully 
might,  but  were  in  Conscience  bound  (unless  some  other  lawful 
impediment  should  hinder)  to  join  themselves  together  in  Ma 
trimony,  because  none  of  the  forementioned  Obliquities,  which 
made  the  former  act  of  promising  unlawful,  would  fall  upon 
the  after-act  of  Marriage  to  make  it  unlawful.  But  that  alle 
gation  is  not  direct  to  the  Point  in  hand,  nor  to  the  Case  as 
it  is  propounded ;  for  it  may  be  observed  from  the  very  form 


*  Isidor.  Hispal.  Synonim.  ii.  10.  cretum  :   quod  incaute  vovisti  non 

Melius    est   non   promittere    quam  facias.     Impia   est  Promissio  quae 

?ost  votum  promissa  non  reddere.  scelere  impletur.    Compare  De  Ju- 

n  malis  autem  Promissis  rescinda-  ramenti    Obligatione,    Praelect.    ii. 

tur  fides:   in  turpi  Voto  muta  de-  §.13. 


UNLAWFUL  LOVE.  97 

of  the  proposal,  that  the  matter  of  the  Promise,  wherein  the 
parties  interchangeably  bound  themselves,  was  not  to  marry 
together  when  they  should  be  both  free ;  upon  which  false 
ground  the  Objection  runneth  :  that  was  indeed  the  thing  they 
aimed  at  therein ;  but  the  end  is  one  thing,  and  the  matter 
another ;  but  the  very  matter  of  the  Promise  was,  the  conti 
nuance  of  their  mutual  affection  either  to  other,  with  a  reso 
lution  to  stay  the  one  for  the  other,  when  either  party  should 
happen  to  be  free  from  the  bond  of  the  present  Matrimony, 
till  the  other  should  be  also  free.  The  continuance  of  which 
affection  and  resolution  will  upon  examination  be  found  sub 
ject  to  all,  or  some  of  the  three  Obliquities  aforesaid ;  and 
therefore,  as  such  an  affection  and  resolution  could  not  be  en 
tertained  at  the  first  without  sin,  so  neither  can  they  be  now 
continued  in  without  sin ;  for  so  long  as  they  continue,  the 
first  of  the  said  Obliquities  remaineth  still,  both  on  his  part 
and  hers :  the  second  indeed  by  the  death  of  the  husband  is 
ceased  on  her  part,  but  remaineth  still  on  his  ;  and  the  third 
contrarily  being  on  his  part  ceased,  remaineth  still  on  hers, 
as  will  evidently  appear  to  the  understanding  of  any  man  that 
shall  take  the  pains  to  examine  it. 

ii.  Yea,  and  it  is  further  to  be  considered,  that  the  con 
tinuance  of  such  an  affection  and  resolution  may  be  likely  to 
expose  as  well  the  one  as  the  other  to  the  assault  of  more 
strong  and  dangerous  temptations,  now  since  the  husband's 
death,  than  before.  The  danger  on  the  Gentleman's  part, 
this,  lest  by  how  much  he  is  now  by  the  husband's  death  put 
into  a  nearer  possibility  of  enjoying  his  unlawful  hopes,  he 
should  grow  into  so  much  the  deeper  loathing  of  his  own  bed, 
and  so  much  the  earnester  longing  that  that  which  is  now  the 
only  obstacle  to  the  fruition  of  his  desires  were  removed :  of 
which  thoughts,  who  can  tell  how  fearful  the  issues  might  be  ? 
The  sly  Enemy  being  most  ready  at  all  times  to  practise  upon 
the  corruption  that  is  in  the  naughty  heart  of  man ;  but  espe 
cially  having  a  mighty  advantage  against  him,  when  he  hath 
got  his  Conscience  as  it  were  in  a  snare,  by  the  engagement 
of  some  Vow,  Promise,  or  settled  Resolution.  And  then  on 
the  Gentlewoman's  part,  the  danger  this,  lest,  having  by  her 
own  voluntary  act  debarred  herself  of  that  which  is  the  only 

SANDERSON,  VOL.  V.  H 


98  THE  CASE  OF 

allowed  remedy,  namely  Marriage,  she  should,  by  the  just 
judgment  of  God,  be  left  to  the  rage  of  the  disease  of  burning 
lusts.  For  upon  what  sound  warrant  can  she  be  confident,  or 
with  what  reason  expect,  that  God  should  either  preserve  her 
from,  or  assist  her  against  temptations  in  that  kind,  though 
she  should  seek  it  of  Him  with  fasting,  and  prayers,  and  tears, 
so  long  as  she  tempteth  Him  by  persisting  in  a  wilful  obsti 
nacy  against  that  means  of  remedy  which  He  hath  appointed  ? 
Indeed,  where  the  hand  of  God  Himself  hath  prevented  the 
use  of  the  remedy,  as  if  the  husband  should  be  long  detained 
in  a  foreign  land,  or  held  in  close  prison,  or  taken  with  a  dead 
palsy,  or  some  other  bodily  impotence,  or  the  like,  there  the 
wife  might  comfortably  implore  God's  assistance  to  preserve 
her  from  being  overcome  by  carnal  temptations,  and  assuredly 
rest  upon  it  by  faith,  if  she  be  not  wanting  to  herself,  in  put 
ting  to  her  own  utmost  endeavours,  because  she  hath  a  Pro 
mise  to  rest  upon  for  that  purpose ;  and  God,  who  is  faithful 
in  all  His  Promises,  is  also  faithful  in  this,  of  not  suffering  His 
servants  to  be  tempted  beyond  their  strength.  But  for  the 
wife,  by  some  inconsiderate  act  of  her  own,  wherein  she  wil 
fully  and  obstinately  persisteth,  to  refuse  the  appointed  means, 
and  yet  to  expect  God's  assistance  nevertheless,  for  which  she 
hath  no  Promise,  is  a  fearful  tempting  of  God.  And  it  is  but 
a  just  thing  with  God,  and  she  suffer eth  it  worthily  for  her 
presumption,  if  she  be  left  to  herself,  and  so  wrestle  with  the 
temptation  by  her  own  strength,  and  so  be  overcome  thereby. 
For  God,  who  hath  after  a  sort  tied  Himself,  by  His  free  and 
gracious  Promise,  to  protect  us  in  Via  Regia,  so  long  as  we 
walk  in  the  ordinary  known  way  that  He  hath  appointed  for 
us,  hath  nowhere  bound  Himself  to  vouchsafe  us  the  like 
powerful  protection  extra  Viam  Regiam,  if  we  refuse  that 
highway,  to  walk  in  bypaths  of  our  own  choosing,  which  pre 
sent  dangers  on  both  sides.  And  the  former  reasons  laid 
together  do  sufficiently  prove,  the  Gentlewoman  is  not  at  all 
bound  to  perform  her  said  unlawful  Promise. 

Point  V. 

12.   Hitherto  we  have  proceeded  in  genere  judicially  by 
considering  of  the  nature  and  validity,  lawfulness  and  obliga- 


UNLAWFUL  LOVE.  99 

tion  of  the  Promise  for  the  time  past.  Now  we  are  to  deal 
in  genere  deliberative*,  and  to  consider  what  in  Christian 
Wisdom  is  meetest  to  be  further  done,  for  the  better  both 
quieting  and  regulating  of  the  Conscience  for  the  time  to 
come. 

Wherein,  submitting  to  men  of  better  judgments  and  expe 
rience,  I  give  my  advice  as  followeth,  viz. 

First,  That  the  Gentlewoman,  out  of  the  serious  considera 
tion  of  the  premisses,  be  brought  to  a  thorough  feeling  of  the 
grievousness  of  those  sins  which  she  hath  committed  against 
God,  and  wherein  she  hath  so  long  continued,  that  so  she  may 
not  only  be  humbled  in  His  sight  with  true  contrition  of  heart 
and  remorse  for  the  same,  proportionably  to  the  greatness 
thereof,  but  also  be  provoked  to  a  proportionable  measure  of 
thankfulness  unto  Him,  for  His  gracious  goodness  in  restrain 
ing  her  unlawful  affections  from  breaking  out  into  actual  un- 
cleanness,  and  preserving  her,  when  she  had  run  out  so  far  in 
an  evil  way,  from  rushing  into  more  desperate  extremities. 
For  Erranti  nullus  terminus :  *  as  a  stone  that  tumbleth  down 
a  steep  hill,  so  man's  corruption,  when  it  is  once  set  on  going, 
hath  no  stay  of  itself  till  it  come  to  the  bottom  of  Hell,  unless 
the  Lord  lay  a  stop  in  the  way ;  and  it  is  to  be  acknowledged 
a  blessed  act  of  God's  merciful  Providence,  when  we  have  let 
loose  the  reins  to  our  own  lusts  in  any  kind,  if  they  be  bridled 
from  running  headlong  into  all  excess  of  wickedness.  Great 
sins  require  more  than  ordinary  repentance,  and  great  mer 
cies  more  than  ordinary  thankfulness. 

13.  Secondly,  That  having  thus  humbled  herself  before 
God  by  inward  contrition,  she  also  make  an  outward  free  con 
fession  of  her  said  sins  to  him  to  whom  God  hath  delegated  a 
ministerial  power  to  remit  sins,  that  she  may  receive  comfort 
and  absolution  from  his  mouth  :  I  mean  the  Priest.  And  this 
I  think  meetest  to  be  done  to  the  Bishop  of  the  Diocese,  with 
one  or  more  of  his  Presbytery,  such  as  he  shall  think  good  to 
take  to  him  to  assist  him ;  or  else  to  some  other  by  his  ap 
pointment.  Because  the  Bishop  is  the  chief  Pastor,  to  whom 
the  care  of  souls  most  immediately  belongeth  within  his  own 

*  See  the  Preface  of  1655,  §.  n.  Vol.  ii.  p.  xi. 
H  2 


100  THE  CASE  OF 

Diocese  :  besides  that  both  the  quality  of  the  person,  (if  she  be 
of  eminent  place  and  rank,)  and  the  weightiness  of  the  case, 
make  it  so  much  the  more  proper  for  his  cognizance.  But, 
howsoever,  it  should  be  done  to  a  man  of  approved  wisdom, 
and  such  an  one  as  will  be  both  compassionate  and  secret : 
wherein  the  more  freely  she  shall  make  confession  of  her 
said  sins,  and  the  more  cheerfully  she  shall  subject  herself 
to  perform  such  further  acts,  whether  of  humiliation  or  cha 
rity,  as  the  Bishop  or  Priest  shall  advise  to  be  done,  in  tes 
timony  of  her  unfeigned  repentance,  the  more  sound  comfort 
undoubtedly  will  the  sentence  of  absolution  bring  unto  the 
soul. 

14.  This  done,  then,  thirdly,  that  she  endeavour  by  all  fair 
means  that  the   Gentleman  also,  her  friend,  and  partner  in 
the  aforesaid  Promise,  may  be  brought  to  the  like  sight  and 
acknowledgment  of  the  great  sins  that  were  enwrapped  in  that 
act,  and  to  a  true  persuasion  withal,  that  so  long  as  he  conti- 
nueth  in  the  former  unlawful  aifection  and  resolution,  he  is  not 
only  still  under  the  guilt  of  those  sins,  but  also  in  near  danger, 
without  God's  great  Mercy  preventing  it,  of  falling  into  other 
and  greater  sins :  for  which  purpose  it  will  be  expedient,  that 
he  be  truly  and  effectually  dealt  withal,  (yet  with  as  much 
lenity  as  the  state  of  his  soul  will  suffer,  and  with  all  possible 
sccresy,)  and  that  by  some  such  person  especially  as  he  holdeth 
a  reverent  opinion  of  both  for  Learning  and  Piety;  and  to 
procure  that  this  be  done,  the  Gentlewoman  ought  to  take  it 
into  her  own  special  care ;  which  it  will  concern  her  to  do, 
not  only  in  Christian  Charity  for  the  good  of  his  soul,  but 
in  Christian  Wisdom   also   for  her   own   future  benefit   and 
security. 

15.  For  when  he  shall  be  once  throughly  convinced  in  his 
judgment  and  conscience  of  the  unlawfulness  of  the  Promise 
made   between  them,  and  of  the  sinful   inconveniences  that 
attend  the  continued  purpose  of  fulfilling  it,  there  is  a  fair  way 
open  for  that  which  is  next,  and  fourthly,  to  be  done;  viz. 
That  he  be  then  earnestly  moved  for  his  relaxation  of  the  said 
Promise  to  the  Gentlewoman,  which,  being  it  was  but  a  mere 
Promise,  and  no  Vow,  as  in  the  first  Point  hath  already  been 
showed,  he  hath  in  himself  a  full  power  to  make  ;  and  this  also 


UNLAWFUL  LOVE.  101 

to  be  done  in  the  presence  of  such  persons,  as  they  shall  make 
choice  of  betwixt  themselves  to  be  witnesses  of  the  said  Re 
lease  ;  for  although  the  Promise,  being  utterly  unlawful,  hath 
no  power  to  bind,  and  so  there  needeth  no  Release,  as  of  abso 
lute  necessity,  in  regard  of  the  thing  itself,  yet  such  Release 
may  be  very  behoveful  in  regard  of  the  Gentlewoman's  person, 
and  for  the  quieting  of  her  conscience,  in  case  there  should 
remain  any  fears  or  scruples  behind,  lest  perhaps  her  Promise 
should  still  bind  her.  For  as  Satan  laboureth  to  benumb  the 
Conscience  with  security,  to  make  men  bold  to  commit  sins 
without  scruple,  till  he  hath  drawn  them  into  the  snare ;  so 
when  he  seeth  them  offer  to  get  out  of  the  snare  again  by 
repentance,  he  is  very  cunning  to  inject  needless  scruples  and 
fears,  if  possibly  he  can,  to  hold  them  in  by  means  thereof. 
Wherefore  I  hold  it  very  expedient  that  such  a  Release,  if  it 
may  be  obtained,  be  not  neglected;  for  thereby  the  binding 
power  of  the  Promise,  though  we  should  suppose  it  lawful, 
should  be  quite  taken  away,  so  as  there  need  no  scruple  to 
remain.  Abundans  Cautela  non  nocet,  is  a  safe  Aphorism.* 
As  wary  men,  when  they  pay  moneys,  besides  seeing  the  book 
crost,  will  crave  to  have  an  acquittance,  so  it  may  be  some 
satisfaction  to  the  Gentlewoman's  mind  to  have  a  solemn 
Release  before  witness;  which,  say  it  should  be  more  than 
needeth,  yet  can  do  no  harm  howsoever. 

1 6.  Fifthly,  that  the  Gentlewoman,  all  the  while  before, 
and  so  ever  after,  (that  time  only  excepted  when  the  re 
laxation  should  be  made,  for  then  it  is  requisite  she  should 
be  personally  present,)  carefully  avoid  the  company  of  that 
Gentleman,  and  he  likewise  hers,  so  far  as  conveniently  may 
be  ;  but  at  leastwise,  by  no  means  converse  together  with  any 
familiarity,  especially  in  private,  lest  the  former  unlawful 
affection  should  rekindle  in  either  party,  and  so  the  disease 
after  some  measure  of  cure  grow  to  a  relapse,  which  many 
times  proves  more  dangerous  than  the  first  malady.  For 
commonly,  when  the  unclean  spirit  is  ejected  by  repentance,  if 
once  he  make  himself  master  of  the  heart  again  (as  he  will 
attempt  it,  and  without  a  good  watch  haply  effect  it)  he  will 


*  Prateus,  Reg.  Gen.  Juris.    Lib.  vii.   Tit.  7.  cap.  i.  p.  893.  8°.  Lugd. 
1589. 


102  THE  CASE  OF 

be  sure  at  the  reentry,  to  come  with  a  new  strength,  and  that 
seven-fold  to  what  he  had  before ;  and  needs  must  the  end  of 
that  man  be  worse  than  the  beginning.  She  must  therefore 
resolve  to  shun  all  likely  occasions  of  falling  again  into  the 
same  snare,  so  far  as  the  quality  of  her  person  and  condition, 
and  the  common  affairs  of  life  will  permit.  And  she  had  need 
also  to  use  her  best  care  and  diligence  (praying  to  God  daily 
for  grace  to  strengthen  her  thereunto)  to  withstand  all  wicked 
temptations  of  the  flesh,  that  she  be  no  more  foiled  thereby, 
neither  entangled  again  in  such  sinful  inconveniences  as  by 
God's  Mercy  she  shall  be  now  freed  from. 

17.  If  in  these  Directions  I  be  thought  to  deal  with  too 
much  rigour  and  strictness,  it  would  be  considered, 

First,  That  it  is  much  better  to  put  the  patient  to  a  little 
more  pain  at  the  first,  than,  by  skinning  the  wound  over,  to 
heal  it  deceitfully,  and  to  suffer  it  to  rankle  inward ;  which 
will  breed  a  great  deal  more  grief  at  last. 

Secondly,  That  since  all  men,  through  corrupt  self-love 
and  privy  hypocrisy  cleaving  to  our  depraved  nature,  are 
partial  towards  themselves,  and  apt  to  deal  more  favourably 
with  their  own  sins  than  they  ought,  it  is  therefore  safest  for 
them,  in  their  own  cases  especially,  to  incline  to  severity  rather 
than  indulgence. 

Thirdly,  That  there  may  be  a  mitigation  used  of  the  pre 
sent  Directions,  according  as  the  state  of  the  patient,  in  the 
several  variations  thereof,  shall  require ;  but  that,  for  the 
avoiding  of  partiality,  not  to  be  permitted  to  the  sole  liberty 
of  the  party  herself,  but  rather  to  be  done  by  the  advice  of  a 
ghostly  Physician,  who,  if  he  be  a  man  of  such  wisdom  and 
moderation  as  is  meet,  will  I  doubt  not  allow  a  greater  in 
dulgence,  in  case  he  see  it  expedient,  than  it  could  be  safe  for 
the  party  herself  to  take  of  her  own  head. 

Fourthly,  That  in  all  this  Discourse,  I  take  not  upon  me 
to  write  edicts,  but  to  give  my  advice :  that  is  to  say,  not  to 
prescribe  to  the  judgment  of  others,  if  any  shall  see  cause 
to  dissent,  but  to  deliver  my  own  opinion  (being  requested 
thereunto  by  a  Reverend  Friend)  with  such  a  faithfulness 
and  freedom  as  becometh  me  to  do ;  and  truly  those  parties 
whom  it  most  concerneth  ought  not  to  blame  me  for  it  how 
soever  ;  inasmuch  as  there  can  be  no  cause  to  suspect  that  I 


UNLAWFUL  LOVE.  103 

should  be  carried  with  any  personal  respects  to  be  partial 
either  for  or  against  either  of  them :  so  God  is  my  witness, 
whom  I  desire  to  serve,  I  had  not  any  intimation  at  all  given 
me,  neither  yet  have  so  much  as  the  least  conjecture  in  the 
world,  who  either  of  them  both  might  be.* 


*  Paley,  in  his  Moral  Philosophy,  states  it  in  several  particulars,  and 

Book  iii.    Part  i.    Chap.   5.    pro-  wholly  omits  the  fact  that,  at  the 

nounces  Sanderson's  decision  to  be  time   the   Promise   was   made,  the 

wrong.     But,  unless  he  had  seen  a  woman  was  married  as  well  as  the 

different  Copy  of  the  Case,  he  mis-  man. 


THE  CASE   OF 

A  MILITARY  LIFE. 


SIB, 


IN  referring  over  your  friend  to  me,  you  have  pitched  upon 
one  of  the  unfittest  persons  in  the  world  to  be  consulted  in 
Cases  of  that  nature,  who  am  altogether  a  stranger  to  the 
public  affairs  of  Christendom,  and  understand  nothing  at  all  of 
the  mutual  interests,  relations,  or  transactions  of  foreign 
Princes  or  States.  Yea.  so  little  curious  have  I  been  to  inform 
myself  so  much  as  where  the  stages  lay  of  the  chiefest  actions 
of  these  latter  times  abroad,  or  what  persons  were  engaged 
therein,  that  I  have  something  pleased  myself,  perhaps  too 
much,  with  my  own  ignorance  in  our  home  aifairs,  accounting 
it  among  the  happinesses  of  my  privacy  and  retiredness,  in 
these  unhappy  times,  that,  amidst  so  much  fury  and  bloodshed 
on  every  side,  it  was  never  my  hap  to  be  within  the  view  of 
any  battle  or  skirmish  ;  nor  did  I  ever  see  so  much  as  a  pistol 
discharged,  or  a  sword  drawn  against  any  single  person,  since 
the  beginning  of  the  War.  I  could  have  wished  therefore,  since 
my  Opinion  herein  is  desired,  that  I  had  had  the  opportunity 
to  have  advised  with  some  more  knowing  men,  and  of  greater 
experience  and  judgment  than  myself  in  these  matters  ;  or  at 
least  that  you  had  sent  me,  together  with  the  two  enclosed 
Letters,  a  transcript  of  your  Answer  (whose  judgment  I  do  with 
great  reason  very  much  value)  unto  the  former  of  them  ;  for 
there  I  assure  myself,  I  should  have  met  with  such  materials 
as  would  have  served  me  for  a  good  foundation  to  work  upon. 
Yet  to  satisfy  your  desire,  so  far  as  in  me  lieth,  and  the  rather 
for  the  Gentleman's  sake  your  friend,  (who,  though  unknown 
to  me  by  face,  or,  till  the  receipt  of  your  Letter,  so  much  as  by 
name,  yet  by  his  Letters  appeareth  to  be  a  person  of  piety  and 
ingenuity,  and  a  great  master  both  of  reason  and  language,) 
I  have  endeavoured,  with  reservation  of  place  for  second 
thoughts,  and  submission  to  other  judgments,  to  declare  what 


THE  CASE  OF  A  MILITARY  LIFE.  105 

my  present  apprehensions  are  concerning  the  whole  business. 
Wherein  the  resolution  of  such  doubts  as  in  point  of  Conscience 
may  arise,  or  of  the  most  and  chiefest  of  them,  will,  as  I  con 
ceive,  very  much  depend  upon  the  consideration  and  right 
application  of  these  four  things,  viz. 

I.  The  different  sorts  of  men's  Employments  in  general. 

II.  The  nature  of  the  Soldier's  Employments  in  particular. 

III.  The  end  that  men  may  propose  to  themselves  in  fol 
lowing  the  War ;  or  what  it  is  that  chiefly  induceth  them 
thereto. 

IV.  The  condition  of  the  person  so  employed,  or  to  be  em 
ployed. 

I.  Considerations  of  men's  Employments  in  general. 

1.  Men's  Employments  are  of  two  sorts.    The  one  of  such 
as  any  man  may,  without  blame  from  others  or  scruple  within 
himself,  follow,  merely  upon  his  own  score,  if  he  find  himself 
in  some  measure  able  for  it,  and  have  a  mind  thereunto.     He 
hath  a  power  in  himself,  and  that  Jure  proprio,  by  a  primitive 
and   original   right,   without   any  necessary  derivation   from 
others,  to  dispose  of  himself,  his  time  and  industry  in  that 
way.    For  the  exercise  of  which  power,  there  needeth  no  spe 
cial  or  positive  warrant  from  any  other  person ;  but  it  is  pre 
sumed  he  is,  as  in  relation  to  others,  sufficiently  warranted 
thereunto  in  this,  in  that  he  is  not  by  any  superior  Authority, 
Divine  or  human,  forbidden  so  to  do ;  and  upon  this  account 
it  is  that  men  betake  themselves,  upon  their  own  choice  and 
liking,  to   husbandry,  merchandize,  manual  occupations,  the 
study  of  the  Law,  &c. 

2.  But  another  sort  of  Employments  there  are,  whereunto 
a  man  hath  not  a  just  right  primitively,  and  of  himself;  nei 
ther  may  he  lawfully  exercise  the  same  merely  upon  his  own 
choice ;  but  it  is  necessary  that  that  power  should  be  derived 
upon  him  from  some  such  person  or  persons  as  have  sufficient 
Authority  to  warrant  him  for  so  doing.    Such  is  the  Employ 
ment  of  a  Judge,  a  Constable,  an  Arbitrator,  &c,  which  are 
therefore  said  to  be  Juris  delegati,  because  the  right  that  any 
man  hath  to  such  Employments  accrueth  unto  him  by  virtue 
of  that  Authority  which  he  receiveth  by  delegation  or  depu 
tation  from  some  other  that  hath  a  right  by  command,  election, 


106  THE  CASE  OF 

nomination,  or  otherwise,  to  empower  him  thereunto :  whence 
are  those  usual  forms,  Quo  jure  ?  Quo  warranto  ?  Who  made 
thee  a  Judge?  By  what  Authority  dost  thou  those  things? 
Or,  Who  gave  thee  this  Authority  ?  A  man  may  betake  him 
self  to  the  study,  and  so  to  the  practice  of  the  Laws,  of  his 
own  accord ;  but  he  may  not  take  upon  him  to  be  a  Judge, 
without  commission  from  his  Sovereign.  So  he  may  follow 
husbandry  and  merchandry,  upon  his  own  choice ;  but  he  may 
not  do  the  office  of  a  Constable,  unless  he  be  chosen  by  the 
neighbours ;  or  of  an  Arbitrator,  unless  chosen  by  the  parties 
thereunto. 

3.  Now,  although  as  well  the  one  sort  as  the  other,  after 
a  man  hath  addicted  himself  to  the  one,  or  is  deputed  to  the 
other,  may  not  unfitly  be  termed  his  particular  Calling,  and 
the  latter  perhaps  with  better  propriety  than  the  former,  (for 
the  word  Calling  properly  importeth  the  action  of  some  other 
person,)  yet  according  to  the  common  notion  which,  by  custom 
of  speech  among  us,  we  have  of  these  terms,  the  General  and 
the  Particular  Calling,  the  Employments  of  the  former  sort  are 
usually  taken  to  be  the  particular  Calling  of  men,  and  those 
of  the  latter  sort  will  be  found,  if  well  considered,  to  fall  rather 
under  the  general  Calling,  as  branches  or  parts  thereof:  inas 
much  as  the  exercise  of  such  Employments  is  a  part  of  that 
moral  duty  which   all  men,  according  to   their   several   re 
spective  relations,  ought  to  perform  to  others,  being  by  them 
empowered  thereunto,  upon  the  tie   of  obedience,   contract, 
friendship,  &c.     But  for  distinction  sake,  as  the  Latins  make 
a  difference  between  Vitae  institutum  and  rtiunus,  we  may 
call  those  of  the  former  sort  a  man's  Profession,  and  those  of 
the  latter  sort  his  Office.    So  a  man  is  by  profession  a  Lawyer, 
by  office  a  Judge ;  by  profession  an  Husbandman,  by  office  a 
Constable. 

4.  To  bring  this  Discourse  home  to  the  present  business, 
we  are  next  to  inquire,  to  whether  sort  of  the  two  the  Em 
ployment  of  a  Soldier  doth  more  properly  appertain :  that  is, 
whether  we  are  to  conceive  of  it  as  a  profession  which  a  man 
may  at  his  own  choice  fix  upon,  as  his  particular  vocation,  or 
rather  as  an  office  of  duty  and  service,  which  he  is  to  undergo 
when  by  the  command  of  his  Prince  he  shall  be  thereto  ap 
pointed,  and  so  to  come  rather  under  the  notion  of  a  general 


A  MILITARY  LIFE.  107 

Calling?  To  me  it  seemeth  clearly  to  be  of  the  latter  sort. 
For,  first,  in  the  passage  of  St.  Paul,  2  Tim.  ii.  4,  No  man  that 
warreth  entangleth  himself  in  the  affairs  of  this  life,  that  he 
may  please  him  that  hath  chosen  him  to  be  a  Soldier,  the 
word  crrparoA.oyr{0-azm,  applied  to  him  that  warreth,  with  the 
note  of  Universality,  o£8eis  orparevojueyo?,  annexed,  seemeth 
to  imply,  as  if  he  supposed  that  no  man  might  go  to  war,  un 
less  he  were  chosen  for  that  service  by  some  other  person  that 
might  command  it.  Nor  do  I  see,  secondly,  what  good  con 
struction  can  be  otherwise  made  of  that  speech  of  our  Saviour, 
S.  Matt.  xxvi.  52,  All  they  that  take  the  sword  shall  perish 
with  the  sword ;  or  what  should  be  the  crime  there  intended 
to  be  signified  by  this  phrase  of  taking  the  sword,  if  it  be  not 
this,  for  a  man  to  take  the  sword  into  his  hand  by  his  own 
Authority,  before  it  be  put  into  his  hand  by  that  Supreme 
Power,  whom  God  hath  immediately  trusted  with  the  bearing 
and  managing  of  it.  Nor,  thirdly,  can  that  be  said  to  be  a 
man's  Profession,  or  particular  Calling,  which  men  of  all  Pro 
fessions  are,  in  obedience  to  their  Governors,  and  for  the 
service  of  their  Country,  bound  to  perform  whensoever  they 
shall  be  by  lawful  Authority  called  and  appointed  thereunto. 

5.  If  these  premisses  will  be  granted,  it  will  soon  appear 
that  the  answer  to  the  Question  proposed  in  the  beginning  of 
the  former  Letter,  as  it  standeth  there  in  terminis  and  in 
thesi,  abstracted  from  the  consideration  of  the  person  in  the 
said  Letter  charactered,  and  those  other  circumstances  which 
may  vary  the  Case,  must  be  in  the  Negative :  viz.  that  it  is 
not  lawful  to  be  a  Soldier  upon  the  same  account  that  men 
apply  themselves  to  Trades  and  the  practice  of  the  Laws, 
and  to  other  like  civil  Employments. 

II.  Consideration  of  the  Soldier's  Employment  in  particular, 
i .  The  care  that  ought  to  be  in  every  man  that  taketh  upon 
him  the  exercise  of  any  office,  to  be  well  assured  that  he  hath 
a  sufficient  right  and  warrant  for  so  doing,  is  no  less  requisite 
in  a  Soldier  than  any  other  officer.  Yea,  rather  by  so  much 
more  requisite  in  him  than  in  most  of  them,  by  how  much 
the  matter  he  is  conversant  about,  viz.  the  life  of  man,  is  of 
greater  consequence  than  are  the  matters  in  which  most  of 
them  are  employed.  For  the  Soldier,  every  time  he  draweth 


108  THE  CASE  OF 

his  sword  in  the  field,  is  by  the  very  nature  of  his  Employ 
ment  supposed  to  do  it  either  with  a  resolution  to  lose  his 
own,  or  to  take  away  his  enemy's  life :  else  he  doth  but  pre 
varicate,  and  is  unfaithful  in  the  service  he  has  undertaken. 
In  which  service,  if  it  be  his  fortune  either  to  kill  or  be  killed, 
he  is  actually  and  deeply  guilty ;  but  if  neither,  yet  that  very 
resolution  maketh  him  intentionally  guilty  of  the  transgression 
of  the  Sixth  Commandment,  Thou  shalt  not  kill,  in  case  he 
have  no  good  right  so  far  to  dispose  either  of  his  own  or  the 
other's  life.  It  concerneth  him  therefore  to  look  well  to  that : 
both  what  power  belongeth  to  him  as  a  Soldier,  and  by  what 
Authority  he  claimeth  the  exercise  of  such  a  power. 

2.  Most  certain  it  is,  that  properly  and  originally  the  power 
to  dispose  of  man's  life,  Jus  vitae  et  necis,  belongeth  to  God 
alone,  who  is  Dominus  vitae  et  necis :  as  the  sole  Author  of 
life,  so  the  sole  Lord  and  Master  of  life  and  death.     Some 
part  of  which  power,  since  it  hath  pleased  Him,  for  the  good 
of  human  society,  in  the  preservation  of  peace  and  justice,  and 
the  punishment  of  such  as  are  enemies  to  either,  to  commu 
nicate  unto  men,  which  power,  so  communicated,  is  that  which 
we  use  to  call  Jus  yladii,  or  the  power  of  the  sword,  it  may 
therefore  be  lawfully  exercised  by  men ;  but  within  that  lati 
tude,  and  in  order,  as  God  hath  communicated  it  to  them,  but 
not  further  nor  otherwise. 

3.  Now  God  hath  not  given  to  any  man,  either  Sovereign 
or  Subject,  power  over  his  own  life,  to  destroy  it  by  his  own 
voluntary  act  in  any  case :  no,  nor  yet  power  to  expose  it  to 
the  certain  hazard  of  being  destroyed  by  another  in  fight, 
saving  in  the  one  only  case  of  just  and  necessary  defence : 
under  which  notion  is  to  be  comprehended  also  the  hazarding 
of  the  Prince's  life,  in  a  just  and  necessary  War.     Out  of 
which  case,  whosoever  shall  expose  his  life  to  hazard  by  fight, 
of  his  own  accord,  if  he  perish  in  it,  cannot  be  excused  from 
being  guilty  of  his  own  death,  nor  from  usurping  a  power  over 
his  own  life  which  God  hath  not  allowed. 

4.  Add  hereunto  the  injustice  that  he  thereby  doth  to  his 
Sovereign  and  Country.     God  hath  given  to  His  Vicegerents 
here  on  earth  a  right  in,  and  a  power  over  the  persons  of  all 
their  Subjects,  within  their  several  respective  dominions,  even 
to  the  spending  of  their  lives  in  their  Country's  service,  when- 


A  MILITARY  LIFE.  109 

soever  they  shall  be  by  their  authority  required  thereunto, 
which  they  cannot  therefore  prodigally  spend  at  their  own 
pleasure,  without  apparent  wrong  done  to  their  Governors' 
interest.  For  as  he  that  shall  kill  a  private  person  is  not  only 
an  offender  against  God,  and  against  that  person,  in  depriving 
him  of  life,  but  is  also  by  the  interpretation  of  the  Laws,  ac 
cording  to  the  importance  of  the  ancient  form  of  indicting,  an 
offender  against  the  Crown  and  Dignity  of  his  Sovereign,  in 
depriving  him  of  a  Subject,  and  consequently  of  the  interest 
he  had  in  his  person,  and  of  the  use  he  might  have  had  of 
his  service,  so  he  that  is  so  prodigal  of  his  own  life  as  to 
hazard  it  upon  the  sword  in  fight  without  his  Sovereign's 
authority,  if  he  perish,  is  not  only  guilty  of  his  being  accessary 
to  his  own  destruction,  but  doth  also  an  act  injurious  and 
prejudicial  to  his  Sovereign,  at  whose  service  and  disposal, 
under  God,  his  life  and  person  ought  to  be. 

5.  And  as  his  presumption  cannot  be  excused,  if  he  be  slain 
upon  that  account,  so  neither  can  he  justify  the  killing  of 
another,  though  an  enemy,  in  battle,  if  he  have  no  other  war 
rant  for  taking  of  arms,  than  from  himself.  For  War  is  a 
kind  of  Judicature,  wherein  the  Prince  that  wageth  the  War, 
is  as  the  Judge  that  giveth  sentence  of  death  against  the 
enemy,  as  a  disturber  of  the  peace  of  his  Country ;  and  all 
that  engage  in  the  War  under  him  are  but  as  so  many  exe 
cutioners  of  the  sentence  pronounced  by  him ;  and  he  that 
executeth  the  sentence  of  death  upon  another,  must  do  it  by 
some  lawful  authority,  as  well  as  he  that  pronounceth  the  sen 
tence  ;  or  else  he  is  a  murderer  as  well  as  this.  Now  the 
Soldier,  that  by  fighting  on  the  one  side  doth  ipso  facto  de 
clare  against  those  of  the  other  side  as  enemies,  if  he  so 
engage  of  his  own  mind  only,  he  doth  indeed,  upon  the  point,* 
take  upon  him  the  office  of  a  Judge,  being  none,  and  so  run 
neth  before  he  be  sent.  Or,  if  it  shall  be  said  in  his  behalf, 
that  he  doth  it  not  as  a  Judge,  but  as  the  executioner  of  the 
sentence  pronounced  by  that  Prince  into  whose  service  he 
hath  put  himself,  and  who  by  the  accepting  of  his  service  hath 
sufficiently  authorized  him  to  such  execution,  your  Letter  hath 
suggested  to  me  this  ready  Answer,  That  the  sentence  pro- 

*  *  upon  the  point/  strictly  speaking.  See  Sermon  vii.  ad  Aulam,  §.  3. 


110  THE  CASE  OF 

nounced  by  one  that  is  not  his  lawful  Sovereign,  and  by  con 
sequence,  whose  judgment  he  is  not  warranted  to  follow,  is  of 
no  more  validity,  as  in  relation  to  him,  than  Sententia  lata 
a  non  Judice,  and  therefore  can  be  no  warrant  to  him  to  exe 
cute  it.  True  it  is,  that  with  license  from  his  Sovereign,  he 
may  serve  under  another  Prince,  and  consequently  do  such 
execution  as  we  now  speak  of;  because  the  Sovereign  by  so 
licensing  him  doth  really  refer  him  over  from  himself  to  an 
other's  judgment,  and  consequently  warrant  him  to  follow  the 
same,  and  so  render  him  capable,  upon  the  other's  acceptance, 
to  execute  it.  All  this  is  true,  but  nothing  to  our  purpose, 
because  it  doth  destruere  suppositum ;  for  we  now  suppose  the 
case  of  a  Soldier  putting  himself  into  service  under  a  Foreigner 
of  his  own  mind,  and  where  himself  thinketh  good,  without 
the  knowledge  or  license  of  his  own  lawful  Sovereign. 

III.  Consideration  of  the  end  to  be  proposed  by  the  Soldier. 

1 .  Sith  the  goodness  or  badness  of  men's  actions  and  un 
dertakings  dependeth  very  much  upon  the  end  which  they 
propose  to  themselves  therein,  he  that  would  desire  to  lead  a 
Soldier's  life,  must  narrowly  examine  his  own  heart,  what  it 
is,  bona  fide,  and  in  very  deed,  that  first  and  chiefly  induced 
him  to  that  desire;  and  what  affinity  there  is  between  that 
end  which  he  proposeth  to  himself  as  the  main  scope  of  his 
intentions,  and  that  which  is  or  ought  to  be  the  true  end  of 
the  thing  itself.     The  true  end  of  the  War,  which  only  can 
warrant  it  lawful,  we  all  know  is  the  necessary  preservation 
of  a  Commonwealth  in  peace,  by  repressing  or  preventing  all 
seditions,  or  hostile  attempts  to  the  contrary.     But  as  in  other 
things  it  often  happeneth  according  to  that  saying,  Finis  non 
idem  est  artis  et  artificis,*  so  here  many  times  the  warrior 
hath  another  end  to  himself  far  distant  from  that  of  War ;  and 
the  more  distant  ever  the  worse.     As,  on  the  contrary,  the 
action  is  ever  by  so  much  the  better,  by  how  much  the  in 
tention  of  the  person  hath  a  nearer  affinity  with,  or  a  director 
tendency  unto,  that  for  which  the  thing  itself  was  ordained. 

2.  Now  the  ends  which  men,  desirous  to  follow  the  Wars, 
do  usually  propose  to  themselves  in  so  doing,  are  especially 

*  Compare  De  Conscientia,  Prael.  ix.  §.9. 


A  MILITARY  LIFE.  Ill 

one  of  these  three,  lucre,  honour,  or  to  do  their  Country  ser 
vice.  Concerning  which,  we  are  to  inquire  severally,  whether 
or  no  and  how  far  forth  any  of  these  may  be  a  sufficient  in 
ducement  to  a  Christian,  or  but  moral  man,  to  follow  the 
Wars,  as  his  particular  Calling  or  Profession. 

3.  For  Lucre  first.  He  that  hath  a  warrant  otherwise  to 
employ  himself  as  a  Soldier,  may  doubtless  lawfully  both 
receive  pay,  and  require  it.  John  the  Baptist  allowed  the 
Soldiers  TOL  o^&via,  Luke  iii.  14.  And  St.  Paul  thought  it  not 
reasonable  that  any  man  should  go  to  warfare  at  his  own 
charges,  i  Cor.  ix.  7.  Not  so  only,  but  he  may  also,  in 
putting  himself  upon  that  employment,  being  called  thereunto, 
have  an  eye  to  his  profit,  and  an  actual  intention,  if  moderate, 
and  otherwise  rightly  qualified,  of  getting  himself  a  livelihood, 
yea,  and  of  raising  himself  a  fortune,  as  we  call  it,  by  his 
service  therein  :  even  as  men  in  the  choice  of  other  professions, 
or  undertaking  offices,  usually  do,  and  may  do  without  sin. 
But  to  propose  to  himself  Lucre  as  the  main  end  and  scope  of 
following  the*  Wars,  as  it  is  evident  by  their  actions  that  very 
many  of  our  Common  Soldiers  do,  is  one  of  the  most  hateful 
and  unrighteous  things  in  the  world :  so  far  is  it  from  being  a 
sufficient  inducement  to  any  man  to  make  that  his  profession. 
How  can  it  be  imagined  to  be  consistent  with  that  charity, 
justice,  and  moderation  that  should  be  in  every  Christian  to  set 
up  a  trade  of  killing  of  men  for  money  ?  The  mere  mercenary 
Soldier  therefore,  or  a  Soldier  of  Fortune,  as  we  call  him,  I 
find  everywhere  inveighed  against  as  one  of  the  greatest 
scourges  or  plagues  of  mankind.  For  such  men  never  look  at 
the  Cause  they  engage  for,  whether  it  be  right  or  wrong ;  but 
at  the  pay^  and  prey  ;  and  therefore  they  take  their  best 
markets,  and  care  not  whom  they  undo,  kill,  and  oppress,  by 
violence,  rapine,  murder,  and  plunder,  so  that  they  may  but 
enrich  themselves  thereby,  and  can  do  it  with  safety.  Nor  will 
they  stick,  if  there  be  an  advantage  to  be  made  of  it,  and  that 
they  can  spy  a  fit  opportunity  for  it,  either  to  betray  their  own 
party,  or  to  revolt  to  the  other  side,  or  to  do  any  other  act, 
though  never  so  base  and  dishonest. 

Nulla  fides  pietasque  viris  qui  castra  sequuntur* 

*  Lucan.  x.  407. 


THE  CASE  OF 

4.  Next,  the  intuition  of  Honour  and  Glory  to  be  acquired 
by  worthy  actions  in  the  Wars,  may  be  not  only  lawful,  but 
commendable  also  and  useful  in  a  Soldier ;  and  truly  this  of 
Glory  is  a  more  noble  end,  of  a  higher  pitch,  and  more  befit 
ting  a  generous  spirit  by  much  than  that  of  Lucre  is  :  both 
because  men  of  eminent  birth  and  place  and  parts  are  aptest  to 
be  affected  with  it,  whereas  Gain  worketh  most  upon  the  lower 
sort  of  men ;  and  also  because  it  putteth  men  upon  more 
worthy  enterprises,  and  such  as  may  win  honour  and  reputa 
tion  ;  and  restraineth  them  from  those  baser  acts  of  injustice, 
cruelty,  and  rapine,  to  which  the  desire  of  Gain  usually 
prompteth  the  mercenary  man.  But  yet,  as  to  the  warranting 
of  the  Soldier  for  making  that  his  Profession,  which  is  the 
Point  now  in  hand,  this  of  Glory  is  of  no  more  importance  than 
was  that  of  Gain.  For  the  right  end  of  War  being  a  safe  and 
honourable  Peace,  there  is  something  common  to  both,  conse 
quential  to  the  desire  of  Glory  as  well  as  of  Gain,  so  incon 
sistent  with  that  end,  that  it  setteth  them  at  an  equal  or  not 
much  unequal  distance  therefrom.  For  as  he  that  aimeth  to 
gain  by  the  Wars  cannot  but  desire  the  continuance  of  War, 
that  so  his  hopes  of  Gain  may  continue,  so  he  that  aimeth  to 
get  himself  Glory  by  the  Wars,  cannot  but  desire  the  continu 
ance  of  War,  that  so  the  opportunities  of  increasing  his  Glory 
may  continue.  For  there  is  a  dropsy  of  vainglory  in  the 
ambitious,  as  well  as  of  avarice  in  the  covetous,  as  thirsty  and 
unsatiable  in  the  one  as  in  the  other ;  whence  it  cometh  to 
pass,  that  both  the  one  and  the  other  use  their  utmost  wits 
and  endeavours  to  find  occasions  to  lengthen  the  Wars,  and  to 
obstruct  and  retard,  so  much  as  lieth  in  them,  the  advices  of 
Peace.  Nay,  let  me  add  moreover,  that  in  this  respect  at 
least,  viz.  as  to  the  effectual  hindering  of  Peace,  that  of  Honour 
and  Glory  is  much  the  more  dangerous  end  of  the  two :  be 
cause  this  humour  is  aptest  to  seize  upon  the  greatest  persons, 
and  such  as  by  privilege  of  their  birth,  eminency  of  their 
places,  activeness  of  their  spirits,  glory  of  their  former  actions, 
or  other  like  advantages,  bear  a  great  sway  in  Councils,  and 
are  of  some  authority  in  the  Armies :  whereas  the  Peasantry, 
in  whom  most  of  the  other  humour,  that  of  base  Lucre, 
aboundeth,  have  neither  the  wit  nor  the  power  ordinarily  to 
do  much  harm.  It  hath  therefore  been  a  constant  observation 


A  MILITARY  LIFE.  113 

in  all  times  and  places,  that  the  embroiling  most  Common 
wealths  in  Wars  in  the  mean  time,  and  working  their  ruin  in 
the  end,  hath  grown  from  the  restlessness  of  some  ambitious 
spirits,  and  their  immoderate  thirst  after  Honour  and  Glory. 

Patriam  tamen  obruit  olim 
Gloria  paucorum,  et  laudis  titulique  cupido. 

Juvenal,  Sat.  x.  [142.] 

5.  So  that  if  there  be  any  possibility  of  finding  a  person 
capable  to  take  upon  him  the  employment  of  a  Soldier,  as  his 
proper  profession,  it  must  be  among  those  that  propose  to 
themselves  the  same  end  therein,  that  is,  or  ought  to  be  the 
end  of  War :  that  is  to  say,  those  that  after  an  impartial  search 
of  their  own  hearts,  can  truly  say,  and  not  pretend  it  only,  that 
their  chiefest  aim  in  applying  themselves  to  the  Wars,  is  to  do 
their  King  and  Country  service,  in  procuring  or  preserving  the 
peace  thereof;  which  no  man  can  truly  say,  but  he  that  pre- 
ferreth  the  public  good,  and  the  peace  of  his  Country,  before 
all  private  interests.     The  trial  whereof  is,  if  he  take  up  arms 
with  this  resolution,  and  by  his  after-carriage  make  it  good, 
not  to  do  any  act,  or  enterprize  any  thing  for  his  own  benefit, 
glory,  or  safety  that  may  hinder,  nor  to  refuse  any  service  or 
hazard  that  may  probably  promote,  the  obtaining  that  end; 
which  qualification  supposed,  I  deny  not  but  that  a  man  may 
find  warrant  to  go  on  in  the  way  of  a  Soldier  as  his  proper 
profession,  and  that  in  two  cases. 

6.  First,  that,  which  in  the  nature  of  the  employment  itself 
is  rather  an  office  than  a  profession,  such  as  we  have  already 
shown  the  Soldier's  employment  to  be,  may  yet  become  to  the 
person  so  employed  as  his  proper  profession,  if  he  shall  be 
appointed  thereunto  by  the  lawful  authority  :  especially  if  it  be 
done  with  a  declared  intention,  whether  expressly  or  interpre- 
tatively  declared,  of  continuing  him  for  life,  or  for  any  long 
space  in  the  same ;  and  that  the  said  employment,  during  such 
his  continuance  therein,  shall  require  his  personal  attendance, 
either  constantly  or  for   the  most  part.     As  for  example,  a 
Lawyer  by  profession  and  practice  is  by  his  Sovereign  called 
to  be  a  Judge  of  either  Bench,  or  a  Baron  of  the  Exchequer 
the  office  of  a  Judge  is  now  become  his  profession,  or  particular 
vocation,  because  it  is  supposed  that  he  is  to  continue  in  that 

SANDERSON,  VOL.  V.  I 


114  THE  CASE  OF 

office ;  *  and  the  execution  of  that  office  will  require  his  attend 
ance  thereupon,  in  the  yearly  Terms  and  Circuits.  But  if  the 
King  shall  appoint  a  Serjeant  or  Counsellor  at  the  Law  by  his 
particular  commission  to  ride  this  Summer's  Circuit,  into  such 
and  such  Countries,  j  and  there  to  execute  the  office  of  a  Judge, 
the  party  so  constituted  and  appointed  hath,  by  virtue  of  that 
commission,  full  power  to  do  the  office  of  Judge  in  that  Circuit, 
and  is  to  be  received  and  honoured  with  the  title  of  Lord  and 
all  other  testimonies  of  honour  and  respect,  in  as  much  ample 
manner  as  other  Judges  in  their  Circuits  are.  Yet  doth  he  not 
thereby  come  to  be  denominated  a  Judge,  as  if  that  were  his 
proper  profession  or  ordinary  calling,  as  in  the  former  case ; 
because  he  is  empowered  to  execute  the  office  of  a  Judge  but 
during  the  time  of  that  circuit  only;  nor  is  his  attendance 
upon  that  office  any  longer  required,  or  so  much  as  allowed 
him.  In  like  manner,  if  the  King  of  England  shall  make  choice 
of  some  person  of  quality  to  be  Governor  of  Dover  Castle,  or 
of  Berwick,  that  office  then  is  as  his  profession,  or  particular 
calling,  because  it  is  to  be  supposed  he  is  to  continue  in  that 
employment,  and  to  attend  the  same  until  the  King's  pleasure 
be  further  known  therein.  But  if  the  King,  upon  some  sudden 
insurrection  and  invasion,  should  raise  an  army,  and  make 
choice  of  some  person  of  like  quality  to  have  the  conduct 
thereof,  for  the  suppressing  or  repelling  such  insurrection  or 
invasion,  his  employment  in  that  service  being  but  temporary, 
and  to  determine  as  soon  as  the  business  were  ended,  should 
not  otherwise  than  in  courtesy  denominate  him  a  General ;  or 
at  least  not  to  be  esteemed  as  his  permanent  profession,  but 
only  as  a  transient  office.  This  is  one  case. 

7.  The  other  case,  which  is  more  pertinent  to  the  business  of 
these  Letters,  is  of  such  as  desire  to  employ  themselves  in  the 
exercise  of  arms  in  Foreign  Service,  that  they  may  attain  to 
such  knowledge  or  experience  in  the  Art  Military  as  might  the 
better  enable  them  to  do  their  King  and  Country  service, 
whensoever  there  should  be  need  thereof.  For  since  the 
managery  of  War  is  long  since  grown  into  an  art,  and  that  not 

*  'because  it  is  supposed — that  iv.  ad  Populum,  §.  42,  and  the  De- 
office.'  This  clause  is  not  repre-  dication  prefixed.  In  the  Cambridge 
sented  in  the  Cambridge  Version.  Version,  '  per  hos  vel  illos  Comita- 

t  '  Countries,'  parts  of  the  Conn-  tus.' 
try,  =  Counties.      Compare  Sermon 


A  MILITARY  LIFE.  115 

to  be  learned  from  books  or  from  private  study,  but  to  be 
acquired  by  much  practice  and  experience,  and  diligent  ob 
servation  ;  and  the  rather  for  that  the  particular  rules  of  that 
art  do  not  stand  at  such  a  certain  stay  as  those  of  most  other 
arts  do,  but  are  daily  altered  and  improved  by  new  inventions, — 
it  is  very  necessary  for  every  State  to  be  well  provided  of  a 
good  number  of  such  persons  of  their  own  nation  as  should  be 
expert  and  skilful  in  that  art,  lest  they  should  be  forced,  if  an 
unexpected  War  should  happen,  to  call  in  Foreigners  for  assist 
ance,  which  is  both  dishonourable  and  dangerous.  The  necessity 
hereof  too  well  appeareth  by  the  evil  consequents  of  the  neglect 
of  it  in  this  Nation  in  these  latter  times,  especially  in  the  reigns 
of  the  two  last  Kings,  by  reason  of  the  long  Peace ;  and  (which 
commonly  breedeth  out  of  it  as  the  rust  and  canker  thereof) 
tenderness  of  education  and  voluptuous  living.  The  Nobility 
and  Gentry  of  England,  in  the  generality  of  them,  had  so 
much  degenerated  from  the  martial  prowess  of  their  ancestors 
renowned  in  all  Histories,  that,  in  the  beginning  of  these  unna 
tural  Wars,  there  were  very  few  to  be  found  of  our  own  Nobi 
lity  and  Gentry  fit  to  have  command  in  an  Army,  or  that  knew 
any  thing  belonging  to  the  art  of  War.  Insomuch  that  use  was 
made  on  both  sides  of  mercenary  men,  and  most  of  them  Scots, 
who,  being  for  the-  most  part  bred  up  abroad,  in  France  espe 
cially,  a  place  of  much  action,  had  learned  experience  more 
than  our  English  had  in  such  matters.  By  which  advantage 
they  had  so  wound  themselves  into  the  chief  places  of  Com 
mand,  and  had  such  an  influence  into  the  Councils  of  both 
sides,  that  the  War  was  in  a  manner  wholly  ordered  by  their 
directions :  witness  the  great  power  that  Ruthen,  Urrey,  King, 
Meldrum,  &c,*  had  in  the  Armies  on  either  side. 

*  Patrick  Ruthen,  Earl  of  Forth  of  Montrose. 

and  of  Brentford,  after  Lord  Lind-         King  acted  as  Lieutenant  General 

sey  fell  at  Edgehill,  had  the  com-  of  the  Royal   Army,  while   it   was 

mand  of  the  Royal  Army  till  he  was  under  the  command  of  the  Earl  of 

disabled  by  a  wound  received  at  the  Newcastle, 
second  battle  of  Newbury.  Sir  John  Meldrum  in  1644  be- 

Sir  William  Urry,  after  having  a  sieged   Newark,    and   would    have 

command  in  the  Parliamentary  Ca-  taken  it  but  for  the  relief  of  Prince 

valry  at  Edgehill,  went  over  to  the  Rupert.    The  imminent  peril  of  this 

King,  in  1 643;  deserted  back  again  important    Garrison,    in    his    own 

to  the  Parliament,  in  1 644;  and  was  neighbourhood,    could    not   fail   to 

executed  as  a  Royalist  in  1650  among  make  a  deep  impression  on  the  mind 

the  officers  taken  with  the  Marquis  of  Sanderson. 


116  THE  CASE  OF 

8.  The  weigh tiness  then  of  Princes'  affairs,  upon  all  emer 
gent  occasions,  rendering  it  necessary  for  them,  not  only  to 
have  power  to  command  their  Subjects  of  whatsoever  rank  or 
profession  to  serve  as  Soldiers  in  their  Wars,  but  also  to  pro 
vide  af or  eh  and  for  a  supply  of  able  men,  both  for  places  of 
Command,  and  to  execute  other  parts  of  that  service,  which 
cannot  be  done,  unless  a  considerable  number  of  persons  be 
trained  up  in  the  exercise  of  arms,  and  bred  Soldiers,  it  is 
consequently  necessary  that  some  persons  be,  either  by  their 
authority  appointed,  or  at  least  by  their  permission  allowed  to 
addict  themselves  to  a  military  course  of  life,  as  their  proper 
profession  and  calling.     Which  authority  or  permission  from 
their  Sovereign  will   sufficiently  warrant  to  their  Conscience 
the  choice  of  that  profession :  supposing,  as  now  we  do,  that 
the  intention  be  right,  the  person  meetly  qualified,  and  all 
other  cautions  in  respect  of  the  matter,  manner,  circumstances, 
and  otherwise,  duly  observed. 

9.  The  necessity  of  learning  this  Art  granted,  there  may 
sometimes  follow  a  further  necessity,  viz.  of  learning  it  abroad, 
and,  after  it  is  learned,  of  exercising  it  abroad,  and  in  Foreign 
Service.    And  that  in  these  two  cases  :  first,  when  the  Soldier's 
own  Coilntry,  whereunto  his  service  is  principally  and  in  the 
first  place  due,  hath  either  the  happiness  to  be  in  a  settled 
peace  and  freedom,  under  the  government  of  a  lawful  Sove 
reign  ;  or  the  unhappiness  to  be  in  such  servitude,  through  the 
prevalency  of  an  Usurping  Power,  that  no  resistance  can  be 
made  there-against.     For,  in  the   former    case,  there   is   no 
exercise  at  all  of  the  Soldier's  faculty  in  earnest ;  and  of  what 
little  avail  to  the  attaining  of  any  solid  knowledge  or  expe 
rience  in  the  Art  Military,  such  superficial  trainings  as  were 
used,  and  those  but  very  seldom  neither,  by  the  Lieutenants  of 
the  several  Counties  here  in  England,  with  the  Country  Cap 
tains  and  Muster-Masters  are,  beside  that  our  own  Reason  will 
tell   us,  the  rawness   and   unserviceableness   of  our  Trained 
Bands   in  the  beginning   of  the   late  Wars   did   abundantly 
manifest.     And  in  the  latter  case,  the  Soldier,  if  he  will  have 
Employment  at  home,  must  either  engage  on  the  behalf  of  an 
unjust  Power,  or  else  run  upon  his  own  certain  destruction  to 
no  purpose. 


A  MILITARY  LIFE.  117 

IV.   Consideration  of  the  Condition  of  the  Person. 

1.  This  must  be  considered  too;  for  the  different  conditions 
of  persons  may  make  a  great  difference  in  the  lawfulness  or 
unlawfulness   of  their  actions,  according   to  the   old  saying, 
which  holdeth  true  in  this  sense  also,  no  less  than  in  that  other 
in  which  it  is  commonly  used,  relating  to  men's  corrupt  par 
tialities,  Duo  quum  faciunt  idem,  non  est  idem*     In  your 
Friend's  second  Letter  I  find  a  demand  made,  as  in  the  way  of 
reply  to  some  passage  of  your  Answer  to  his  first  Letter,  to 
this  purpose  :  Suppose  two  great  Princes,  as  France  and  Spain, 
for  instance,  have  had  long  Wars  together,  and  the  justice  of 
the  cause  appear  neither  more  nor  less  on  the  one  side  than 
the  other,  if  in  case  a  third  Prince  or  State,  out  of  a  sincere 
desire  to  establish  the  Peace  of  Christendom,  after  other  offers 
and  mediations  for  that  purpose  made  in  vain,  might  lawfully 
join  in  arms  with  the  one  party  to  force  the  other  to  Peace ; 
why  a  private  person  might  not  as  lawfully,  having  the  same 
intention,  enter  into  arms  for  the  same  purpose.     And  the 
reason  of  demand  thereof  is,  because  every  Prince  or  State  is, 
in  relation  to  other  Princes  and  States,  but  as  one  private  man 
to  another ;  for  being  called  to  the  regiment  of  his  own  people 
only,  he  is  but  as  a  private  man  in  aliena  Republica. 

2.  But  that  there  is  a  great  difference  between  a  Sovereign 
Prince  and  a  private  person  in  this  affair,  it  cannot  be  denied ; 
insomuch  that  I  find  in  the  very  same  passage,  put  in  as  it 
were  by  way  of  Objection,  three  very  considerable  differences. 
First,  that  Princes  may,  and  sometimes  are  obliged  by  Arti 
cles  and  Covenants,  for  the  defence  of  their  Allies,  to  take  up 
arms,  which  cannot  be  the  case  of  private  men.     Secondly, 
that  Princes  may  see  cause  to  set  inf  for  their  own  safety  and 
interest,  lest  the  prevailing  Party  might  grow  too  potent,  and 
so  themselves  might  be  oppressed  by  him.    Thirdly,  there  is 
a  greater  probability  in  a  Prince  of  compassing  that  noble  and 
glorious  end,  the  Peace  of  Christendom,  than  can  be  in  a  pri 
vate  man.     All  these  differences  are  allowed  there  as  true, 
but  yet  excepted  against  as  not  contributing  any  thing  to  the 
justice  of  the  cause,  which  is  here  the  question. 

*  Compare  Sermon  i.  ad  Aulam,         t  '  set  in.'     See  Sermon  vii.  ad 
§.  1 8.  Aulam,  §.  26. 


118  THE  CASE  OF 

3.  If  these  do  not,  yet  a  fourth  difference  there  is,  that  will, 
as  I  conceive,  manifestly   contribute  thereunto,   to  wit,   that 
Jus  Belli  is  penes  Principem  solum :  in  the  business  of  War 
Princes  have  judicial,  private  men  an  executive  power  only. 
And  he  that  hath  no  power  but  to  execute  the  sentence  of  a 
Judge,  is  bound  to  wait  the  Judge's  sentence  before  he  offer 
to  act :  otherwise  he  shall  act  beyond  his  lawful  power,  which 
is  unjust.     Not  but  that  a  Prince,  if  he  raise  a  War  where  he 
ought  not,  is  unjust  too ;   even  as  a  Judge  is  unjust,  which 
pronounceth  a  wrong  sentence.     But  herein  is  the  difference 
between  them  for  taking  up  of  arms :  the  Prince  having  jus 
agendi  in  that  behalf,  may  do  it  justly,  and  he  may  do  it  un 
justly;  yet  where  he  doth  it  unjustly,  he  doth  but  abuti  jure 
suo ;  but  the  private  person,  not  having  jus  agendi  in  that 
respect,  cannot,  without  the  authority  of  the  Sovereign,  do  it 
otherwise  than  unjustly,  because  in  so  doing  he  doth  without 
leave  uti  jure  alieno,  which  is  always  unjust.     It  is  one  thing 
for  a  man  to  use,  whether  well  or  ill,  a  power  that  of  right 
belongeth  to  him,  and  another  to  assume  a  power  that  of 
right  belongeth  not  to  him.    The  one  is  not  unjust,  unless  he 
abuse  his  power ;  the  other  is,  if  he  use  it  at  all. 

4.  Neither  perhaps  will  the  reason  alleged  to  the  contrary, 
viz.  that  a  Prince  in  point  of  justice  and  power  is  in  aliena 
Republica  but  as  a  private  person,  bear  so  much  weight  as  is 
laid  upon  it,  if  one  Point  be  well  considered,  which  I  think 
will  prove  a  truth,  though  it  be  very  tenderly  handled :  other 
wise  it  may  prove  very  dangerous,  both  because  it  may  seem 
a  Paradox  to  those  that  have  been  little  conversant  in  public 
affairs ;  as  also,  and  especially,  because  it  may,  by  racking  it 
too  high,  be  easily  wrested  to  a  mischievous  construction,  for 
the  patronage  of  any  tyrannical  action.    The  point  is  this,  that 
Justitia  politico,  and  Justitia  privata  have  not  in  all  the 
same  adequate  measure.    Princes  are  bound  to  be  just,  as  well 
as  the  meanest  private  men  are;  and  obliged  to  keep  faith, 
both  with  friends  and  enemies,   every   whit  as  exactly  and 
punctually,  without  equivocation,  reservation,  or  other  eluding 
devices,  as  they.     Of  all  this  no  man  doubteth ;  but  it  is  not 
therefore  necessary  that  the   Rules  of  Justice,  whereby  the 
counsels  and  actions  of  Princes  and  States  in  their  mutual 
relations  are  to  be  measured,  should  be  precisely  the  same 


A  MILITARY  LIFE.  119 

with  those  which  measure  the  dealings  of  private  men  one 
with  another. 

5.   And  the  reason  of  the  difference  is  evident.     Private 
men's  controversies   may  be   decided,   and  their  injuries  re 
pressed  or  punished,  by  the  positive  Laws  of  the  State,  whereof 
they  are  members,  and  consequently  subject  to  be  ordered  in 
all  their  dealings  by  those  Laws ;  which  positive  Laws,  toge 
ther  with  the  Law  of  Nature  and  the  Divine  Law,  which  are 
common  to   all   men,   are   the   adequate  Rule,   whereby  the 
justice  of  private  persons,  and  of  their  actions,  is  to  be  mea 
sured.     But  since  Princes  and  States  are  not  subject  to  any 
such  positive  Laws  common  to  them  both,  as  may  determine 
their   differences    and   controversies,   the    great   necessity   of 
human  affairs  hath,  for  the  good  of  mankind  in  the  preserva 
tion  of  Peace,  introduced,  by  the  common  consent  of  Nations, 
another  Law  of  larger  extent,  that  which  we  peculiarly  call 
Jus  Gentium,  or  the  Law  of  Nations,  whereof  that  which  we 
call  the  Law  of  Arms  is  one  special  part ;  by  which  Law  of 
Nations,  together  with  the  Law  of  Nature  and  the  Divine  Law 
as  aforesaid,  the  Justice  of  Princes  and  States,  and  of  their 
actions  is,  as  by  the  proper  adequate  Rule  thereof,  to  be  mea 
sured.    Whence  it  cometh  to  pass  that  sundry  things  are  by 
the  Rules  of  Politic  Justice  allowed  as  lawful  and  just  be 
tween  Princes,  which  between  private  men  would,  by  the  Rules 
of  mere  Moral  Justice,  be  condemned,  and  that  deservedly  too, 
as  unjust  and  unlawful.     There  are  sundry  Arcana  Imperil, 
some  arts  and  simulations  for  maintaining  intelligence  abroad, 
for  concealing  and  disguising  counsels  at  home,  in  the  instruc 
tions  of  embassadors  and  managing  of  embassies,  in  making 
alliances  and  confederacies,  but  especially  in  the  pursuance 
and  effects  of  War,  which  seem  much  to  swerve  from  the  or 
dinary  precepts  of  Moral  Justice ;  which  yet,  fide  Integra  et 
citra  dolum  malum,  are  by  the  consent  of  Nations  allowed  to 
be  used,  and  so  must  be,  or  else  there  could  be  no  secure  liv 
ing  in  the  world  in  any  society.    That  saying  of  his, 

Atque  ipsa  utilitas,  justi  prope  mater  et  aequi,* 
had  somewhat  of  truth  and  reason  in  it. 

6.   The  truth  and  reasonableness  of  what  hath  been  said 
will   appear  (omitting   many  other)   in   these   few  instances. 
*  Horace,  Sat.  I.  iii.  98. 


120  THE  CASE  OF 

First,  when  a  town  is  taken  by  the  enemy,  by  the  Law  of 
Nations  the  spoil  thereof  falleth  to  the  conqueror ;  which  if 
he  give  to  the  Soldiery  to  plunder,  as  usually  is  done,  every 
Soldier  thereby  acquireth  a  just  right  and  dominion  in  that 
which  he  can  lay  his  hand  on  first,  and  take  into  his  pos 
session.  Secondly,  it  may  sometimes  concern  a  Prince  or  State 
in  point  of  honour  or  safety  to  vindicate  himself  by  War,  for 
some  wrong  offered  to  his  merchants,  or  for  some  rudeness  or 
incivilities  done  to  his  embassador ;  for  even  these,  in  case 
reparation  be  demanded  and  denied,  have  been  ever  held  just 
causes  of  War ;  as  Amphitruo  in  Plautus  rendereth  that  as  a 
sufficient  reason  of  his  War, 

Nimis  ferociter  legatos  nostros  increpant.* 
In  this  case  it  is  by  the  Law  of  Nations  allowed  him,  not  only 
to  fight  against  the  Prince  himself,  who  yet  only  did  the  wrong, 
but  to  waste  his  country,  fire  his  towns  and  villages,  and  spoil 
thousands  of  his  innocent  subjects  of  their  fortunes  and  lives 
in  pursuance  of  his  just  revenge ;  but  if  a  private  Gentleman 
wronged  by  his  neighbour  should  in  like  manner,  in  revenge 
of  that  wrong,  beat  his  servants,  vex  his  tenants,  and  seek  his 
or  their  undoing,  the  act  were  palpably  most  unchristian  and 
unjust.  Thirdly,  since  potent  Princes  have,  for  the  most  part, 
great  ambitions,  and  ambition  is  a  boundless  lust,  it  behoveth 
a  Prince,  for  his  own  safety,  to  have  a  watchful  eye  over  the 
motions  and  designs  of  a  potent  neighbour  almost  as  much  as 
of  a  declared  enemy  ;  and  therefore  wise  Princes  have  ever 
been  careful  by  all  just  means  to  balance  their  neighbour 
Princes  and  States,  as  near  as  they  could,  in  such  a  propor 
tion  as  might  hinder  the  over-growth  of  any  one  above  the 
rest.  In  order  whereunto  it  hath  been  held  lawful  for  a 
Prince,  laying  aside  the  consideration  of  the  Cause,  to  join  in 
arms  with  the  weaker,  for  his  assistance  against  his  potent 
adversary,  who  else  were  likely  in  a  short  time  to  swallow  him 
up,  whereby  he  should  become  formidable  and  dangerous,  as 
well  to  himself  as  to  the  other  his  neighbour  Princes  and 
States.  Upon  which  account  alone,  were  there  no  other  rea 
son  besides,  it  would  be  as  just  for  all  Christian  Princes  to 
compose  their  own  quarrels,  and  to  aid  the  Venetian,  and 
Hungarian,  Persian,  or  Tartar,  against  the  Turk,  as  it  is  ex- 
*  Amphit.  I.  i.  58. 


A  MILITARY  LIFE.  121 

pedient  and  honourable  for  them  so  to  do.  But  what  is  thus 
allowed  just  in  the  waging  of  War  between  Princes,  if  in  a 
wager  of  Law  a  private  person  should  attempt  the  like,  viz. 
to  assist  with  his  purse  and  pains  a  poor  man  against  a  rich, 
without  considering  the  equity  of  the  Cause,  the  act  were,  as 
in  the  former  instance,  palpably  unjust  and  unchristian.  In 
stances  might  be  produced  many  more  to  the  same  effect,  were 
it  needful,  but  these  I  think  sufficiently  evidence  the  truth  of 
what  I  undertook  to  show  in  this  particular. 

7.  There  are  also  sundry  other  circumstances  considerable 
concerning  the  condition  of  the  person,  which  may  render  the 
same  undertaking  unlawful  to  one,  which  yet  may  be  lawful 
for  another,  or  more  or  less  expedient  or  inexpedient  for  one 
than  for  another,  supposing  both  private  persons  and  subjects. 
As,  namely,  whether  he  be  a  person  of  honour  and  estate,  or  a 
man  of  ordinary  rank  and  fortune  ?  whether  a  single  man,  or 
married  ?  if  married,  whether  he  have  the  consent  of  his  wife 
or  no  ?  *  and  whether  such  consent  were  a  free  and  rational 
consent  in  the  wife,  arising  from  a  judgment  convinced  of  the 
fitness  of  the  undertaking,  or  rather  wrung  from  her  by  the 
importunity  of  the  husband,  and  her  facility  in  yielding  to  the 
potency  of  his  desires  therein?  whether  the  necessity  of  his 
domestical  affairs,  and  oeconomical  relations  will  brook  his 
absence  for  so  long  a  time  as  must  be  spent  in  that  Employ 
ment  ?  or  will  not  rather  require  his  presence  and  care  for  the 
managery  thereof  in  the  mean  time  ?  And  a  hundred  other  like 
doubts  and  difficulties  meet  to  be  taken  into  deliberation,  and 
unprejudicately  weighed  against  those  other  probabilities  and 
inducements  which  at  first  kindled,  and  after  fomented  his 
desires,  before  he  embark  himself  in  that  Employment.  And 
yet,  when  all  is  done,  it  were  safer  for  him,  in  my  opinion,  to 
forbear  than  to  proceed  in  his  intentions,  unless  he  shall  be 
assured  that  he  hath  the  free  allowance  of  his  Sovereign, 
thereunto  either  expressed,  which  would  be  the  clearest  war 
rant  for  his  Conscience,  or  at  leastwise  upon  very  pregnant 
grounds  of  probability  presumed. 

*  Compare  De  Juramenti  Obligation^  Prael.  iv.  §.  6. 


THE  CASE  OF  THE  VALIDITY  OF 

A  MATRIMONIAL    CONTRACT 

IN  VERBIS  DE  PRAESENTI* 

A.  B.  first  did  ask  C.  D.  whether  she  would  be  contracted 
unto  him.  She  answered,  she  would.  This  was  done  betwixt 
them  two  only ;  no  Clergyman  or  other  person  being  present. 

The  Contract. 

I,  A.  B.,  do  here,  in  the  presence  of  Almighty  God,  contract 
myself  unto  you,  C.  D.,  by  giving  unto  you  my  right  hand,  and 
do  hereby  plight  you  my  faith  and  troth ;  and  do  further  pro 
mise  and  vow  never  to  marry  any  other  but  you,  and  will  use 
all  the  speedy  ways  and  means  I  can  for  the  expediting  thereof, 
according  to  God's  ordinances  in  the  holy  state  of  Matrimony 
in  the  Church  of  England. 

C.  D.  then  taketh  the  hand  of  A.  B.  and  saith, 

I  do  here,  in  the  presence  of  Almighty  God,  contract  myself 
unto  you,  in  the  like  manner  as  you  have  done  to  me,  provided 
I  have  my  Friends'  consent.  But,  said  she,  I  need  not  use 
those  words,  for  that  I  know  I  have  their  approbation.  My 
Mother  told  me,  you  had  moved  it  unto  my  Father ;  and  both 
of  them  do  like  well  of  it. 

Now,  the  Friends  of  C.  D.  not  consenting,  C.  D.  saith,  she 
is  at  liberty  to  marry  whom  she  pleaseth ;  and  since  hath  been 
upon  treaty  of  Marriage  with  another,  but  did  not  proceed  to 
effect,  and  is  willing  to  give  A.  B.  a  release  of  all  Promises, 
Vows,  and  Contracts  to  her  made. 

First,  A.  B.  desires  to  be  resolved,  how  far  and  in  what  na 
ture  this  Contract  binds  him  in  the  Case  of  Conscience. 


*  This  Case  is  given,  in  addition  C.  C.  C.;  and  also  in  P.  18.  of  those 

to  the  Nine  heretofore  printed,  from  presented  by  Bp.  Barlow  to  Queen's 

a  Transcript  of  it  preserved  in  F.  D.  College. 
12.  of  the  MSS.  in  the  Library  of 


THE  CASE  OF  A  MATRIMONIAL  CONTRACT. 

Secondly,  If  C.  D.  gives  A.  B.  a  release,  being  that  now 
Friends  will  not  assent  thereunto,  though  A.  B.  hath 
used  all  the  means  he  can  possibly  to  have  their  consent 
to  marry  her,  whether  he  may  be  at  liberty  and  free  in 
Conscience,  without  offending  God,  to  marry  any  other, 
whilst  C.  D.  is  unmarried  or  living. 

Ad  Primam.  For  resolution  herein,  it  must  be  inquired  to 
what,  and  how  far  forth,  A.  B.,  at  the  time  when  he  made  the 
Contract,  did  intend  to  bind  himself.  For  it  is  a  Rule,  Deus 
Juramentum  sic  accipit,  sicut  qui  jurat  intelligit.  No  Con 
tract  bindeth  any  man  in  Conscience  further  than  at  the  time 
of  contracting  he  did  intend,  or  by  the  rules  of  right  Reason 
may  be  presumed  to  have  intended,  to  bind  himself. 

Now,  that  A.  B.,  at  the  time  when  he  uttered  these  words 
wherein  the  form  of  the  Contract  is  expressed,  had  no  intention 
to  enter  any  Obligation  on  his  part,  but  with  reference  to  the 
like  Obligation  to  be  immediately  entered  on  the  part  of  C.  D. 
is  very  probable  for  these  reasons. 

i.  Because  it  belongeth  to  the  nature,  as  of  Contracts  in 
general,  so  of  Matrimonial  Contracts  in  special,  that  they  be 
mutual,  equally  absolute  or  equally  conditional,  so  as  neither 
part  can  be  said  to  be  more  or  less  free,  neither  more  or  less 
bound  than  the  other.* 

1.  Because  it  had  been  against  all  Reason  and  Equity  for 
C.  D.  to  have  required  from  A.  B.  such  a  Promise  as  whereby 
he  should  become  bound  and  she  left  free ;  and  an  act  of  ex 
treme  weakness  in  him  to  have  consented  thereunto,  although 
required  by  her,  whom  he  loved,  so  to  do. 

3.  Because,  before  the  words  of  Contract  were  pronounced, 
the  Question  was  first  proposed  by  A.  B.  to  C.  D.  whether  she 
were  willing  to  be  contracted  to  him  or  not ;  which  plainly 
signifieth  thus  much,  that  the  Obligation  on  his  part  was  no 
otherwise  intended  than  he  had  reason,  by  her  affirmative 
answer,  to  presume  the  like  should  forthwith  have  ensued  on 
her  part ;  for,  if  to  that  first  Question  she  had  answered,  '  No,' 
undoubtedly  he  would  not  have  proceeded  to  the  Contract. 

*  In  the  Queen's  College  MS. '  so  as  neither  part  can  be  said  to  be  more 
or  less  bound  than  the  other.' 


THE  CASE  OF 

4.  Because  in  the  case  of  Marriage,  which  is  certainly,  if 
not  stronger,  yet  at  least  every  way  as  strong  as  that  of  a 
Contract,  though  made  per  verba  de  praesenti,  the  Man  is 
not  bound  by  the  words  of  Marriage  pronounced  by  him,  if 
the  Woman  after  refuse  to  pronounce  the  like  form.  As,  if 
the  Man  shall  solemnly  say,  according  to  the  words  of  the 
Book, '  I,  A.  B.,  take  thee,  C.  D.,  to  my  wedded  Wife,'  &c,  and 
the  Woman  should  finally  refuse  to  say  in  like  manner,  '  I, 
C.  D.,  take  thee,  A.  B.,  to  my  wedded  Husband,'  the  case  is 
clear :  the  Man  were  no  more  bound  in  Conscience  by  saying 
these  words  than  if  he  had  said  nothing.  And  that  upon  this 
very  ground,  that  the  Obligation  ought  to  be  mutual ;  and  to 
common  intendment,  inasmuch  as  of  necessity  the  one  of  the 
Contractors,  for  the  avoiding  confusion,  must  speak  first,  the 
Obligation  of  the  party  that  begins  is  supposed  not  to  arise 
till  the  other  party  that  followeth  hath  spoken  also.  And  if 
there  be  any  material  difference  between  the  latter  and  the 
former  Promise,  (as  in  the  case  proposed,  the  former  being 
absolute,  and  the  latter  conditional,)  the  measure  of  the  whole 
Obligation  arising  from  the  Contract  is  to  be  taken  from  the 
weaker  part.  And  so,  in  the  present  case,  the  Obligation  is 
to  be  judged  on  the  part  of  A.  B.  to  be  but  conditional,  how 
absolutely  soever  expressed,  because  it  is  no  more  than  con 
ditional  on  the  part  of  C.  D. 

Ad  Secundam.  From  which  considerations,  although  it 
may  truly  be  said  that  A.  B.  is  not  absolutely  bound  to  do 
according  to  the  express  words  of  the  Contract  by  him  uttered 
in  any  respect,  yet,  in  answer  to  the  second  Quaere  also,  I 
take  it, 

First,  that  A.  B.  is  bound  in  Conscience  to  perform  all  that 
was  promised  on  his  part,  if  the  condition  put  in  by  C.  D. 
shall  be  at  any  time  hereafter  on  her  part  performed. 

That  he  is  bound,  secondly,  to  do  his  utmost  endeavour,  by 
his  own  diligence,  the  mediation  of  Friends,  and  the  assistance 
of  godly  and  discreet  Ministers,  to  press  it  upon  the  Conscience 
of  C.  D.  likewise,  that  she  do  her  utmost  endeavour  for  the 
procuring  of  her  Friends'  consent,  that  so,  the  condition  being 
performed,  the  Contract  may  be,  according  to  the  first  inten 
tion,  ratified,  and  all  scruples  removed.  The  reason  of  both  is, 


A  MATRIMONIAL  CONTRACT. 

because  every  man  is  bound  to  do  what  in  him  lieth  to  make 
good  every  his  lawful  Promise  according  to  the  true  intent 
and  meaning  thereof  bona  fide;  and  it  is  unreasonable  to 
think  that  any  man  should  therefore  be  disobliged  of  his  Pro 
mise  because  he  taketh  no  care  to  perform  it,  and  so  reap 
advantage  from  his  own  neglect. 

Thirdly,  that  A.  B.  is  not  in  Conscience  bound,  by  virtue  of 
that  Contract,  to  live  unmarried  all  the  days  of  his  life,  in 
case  he  cannot  obtain  the  marriage  of  C.  D.,  although  these 
words,  '  I  vow  never  to  marry  any  other  but  you,'  may  pos 
sibly  seem  to  favour  such  a  construction.  The  reason  is, 
because  the  Vow  of  not  marrying  any  other  was  made  upon 
the  supposal  of  her  mutual  resolution  to  marry  him  ;  and  that 
supposal  reasonably  grounded  upon  her  answering  affirmatively 
to  the  first  Question.  For  it  is  not  to  be  imagined,  the  pre 
ceding  circumstances  considered,  that  A.  B.  did  by  those  words 
intend  to  make  an  absolute  Vow  either  of  perpetual  virginity, 
if  C.  D.  would  not  marry  him,  or,  if  she  would,  perpetual 
widowhood  after  her  decease. 

Fourthly,  that  yet  A.  B.  is  in  Conscience  bound  not  to 
marry  any  other  person  so  long  as  C.  D.  is  living  and  unmar 
ried.  The  reason  is,  because  a  conditional  Obligation*  re- 
maineth  in  force  so  long  as  there  is  any  possibility  that  the 
condition  may  be  performed.  Now  so  long  as  C.  D.  liveth 
and  is  unmarried,  it  is  not  impossible  but  that  either  the  Pa 
rents'  consent  may  be  obtained,  or  they  may  die,  and  so  she 
become  sui  juris.  In  either  of  which  cases  she  may  perform 
the  condition  of  the  Promise  and  establish  the  Contract. 

But,  fifthly,  no  release  given  by  C.  D.  can  be  sufficient  so 
to  free  A.  B.  from  the  bond  of  his  Contract,  so  far  as  it  is 
obligatory,  as  that  the  Conscience  may  rest  securely  there 
upon.  For  howsoever  in  ordinary  Contracts,  or  Promises 
made  between  party  and  party,  wherein  the  benefit  of  the 
party  to  whom  the  Promise  is  made  is  solely  concerned,f  the 
Obligations  of  such  Contracts  or  Promises  may  be  by  the  con 
sent  of  parties  released,  yea,  although  they  should  be  confirmed 

*  In  the  Queen's  College  MS.  Promise  is  solely  concerned.'  The 

'  because  A.  B.'s  conditional  Obli-  addition  requisite  for  completing  the 

gation.'  sense  is  suggested  in  the  margin  of 

t  Both  the   MSS.  exhibit,  '  the  the  C.C.C.  Manuscript. 


126  THE  CASE  OF  A  MATRIMONIAL  CONTRACT. 

by  Oath,  yet  in  Matrimonial  Contracts  such  releases  have  no 
place;  for  a  bond*  of  a  Matrimonial  Contract  is  before  God 
of  the  same  nature  and  effect  that  the  bond  of  Matrimony  it 
self  is ;  and  we  know  the  bond  of  Matrimony  cannot  be  dis 
solved  by  the  consent  of  both  parties,  or  by  the  release  of  one. 
The  reason  of  the  difference  is,  because  the  Obligation  of 
Matrimony  ariseth  from  the  Ordinance  of  God  as  well  as  from 
the  consent  of  parties.  And  therefore  those  whom  God  by 
His  Ordinance  hath  joined  together,  neither  themselves  nor 
any  other  have  power  to  separate. 

Sixthly,  that  yet,  so  soon  as  C.  D.  shall  be  married  to  any 
other  person,  A.  B.  is  ipso  facto  free  from  the  Contract,  and 
at  liberty  also  to  marry  elsewhere.  The  reason  is,  because  a 
conditional  Obligation  f  ceaseth,  when  there  is  no  more  possi 
bility  left  for  the  performance  of  the  condition. 

The  result  of  all  is  this.  A.  B.  is  by  the  Contract  bound 
not  to  marry  so  long  as  C.  D.  liveth  unmarried  ;  but  if  she 
either  die,  or  be  married  to  another,  he  is  at  liberty. 

ROBERT  SANDERSON. 


*  '  a  bond/     So  in  both  MSS.     *  because  A.  B.'s  conditional  Obli- 
?  '  the  bond.'  gation  ceaseth/  &c.  as  above, 

f  In  the  Queen's  College  MS, 


OF    USURY* 

SIR, 

JL  HE  servant's  hasty  departure  will  not  suffer  me  to  write  so 
fully  to  the  Question  you  propose  as  I  desire,  and  would  be 
requisite  to  give  just  satisfaction  in  an  argument  so  much  con 
troverted  and  of  so  nice  a  consideration.  I  confess  the  name 
of  Usury  is  odious ;  and  the  contract  itself,  in  the  strict  ac- 
ception  of  it,  in  its  own  nature  hardly  to  be  justified.  But  if  it 
be  taken,  as  usually  it  is  amongst  us,  so  as  to  include  the  con 
tracts  which  by  the  Casuists  are  expressly  called  Interest,  I 
dare  not  define  it  to  be  de  toto  genere  unlawful ;  but  the  dis 
tinction  between  Usury  and  Interest  is  sometimes  so  little,  that 
the  intention  of  the  Lender  and  conjunction  of  circumstances, 
especially  of  persons  and  times,  can  only  make  the  difference, 
and  so  must  wholly  regulate  the  judgment  and  conscience  of  the 
Parties  concerned  in  it.  Interest  is  therefore  so  called  because 
interest  Mutuantis,  either  in  respect  of  Lucrum  cessans  or 
Damnum  emergens,  to  have  his  money  in  his  own  hand  or  at 
his  own  command,  that  so  he  might  expend  or  employ  it,  some 
way  or  other,  for  his  own  benefit,  by  buying  Land,  or  Leasing, 
or  trading  in  some  other  Commodity,  or  the  like  ;  of  the  op 
portunity  whereof  if  he  deprive  himself  by  lending  his  money 
to  a  neighbour  or  stranger  to  serve  his  occasions,  or  do  him  a 
courtesy  at  his  request  or  in  his  need,  it  is  all  the  reason  in  the 
world  that  he  should  have  some  proportionable  consideration 
for  so  doing,  which  is  called  Interest.  And  if  the  compensation 
be  moderate,  and  within,  or  rather  below,  that  which  the  Laws 
allow,  and  that  the  Lender  bona  fide  intends  as  well  to  do  the 
Borrower  a  real  kindness  as  to  provide  for  his  own  increase,  I 
take  it  to  be  so  far  from  being  unlawful,  that  it  is  rather  to  be 

*  From  P.  18.  of  the  MSS.  in  the  with  this  Title  :  '  Opuscula  quaedam 

Library  of  Queen's  College,  begin-  av^ora  Domini  Doctoris  Roberti 

ning  at  p.  69  of  a  portion  of  the  Sanderson    Lincolniensis    Episcopi 

Volume   inscribed   by  Bp.  Barlow  ro 


128  THE  CASE 

commended  as  an  act  of  Charity  than  condemned  under  the 
notion  of  Usury. 

But  Usury  is  when  a  man  intendeth  merely  to  live  upon  his 
money,  and  to  contract  precisely  for  the  loan,  and  looketh  at 
nothing  but  only  to  have  so  much  coming  in ;  which  how  far  it 
may  be  justified  I  am  yet  to  learn,  unless  it  be  in  such  persons 
as  by  reason  of  blindness,  lameness,  or  other  impotency,  want 
of  years,  or  the  like,  are  no  ways  able  to  follow  any  employ 
ment  ;  or  in  such  times  as  persons  otherwise  able  to  manage 
their  own,  could  not  with  freedom,  safety,  or  conscience  use 
such  ways  of  purchasing,  trading,  &c,  as  were  fit  for  them. 
Yet  to  avoid  the  name  of  Usury,  which  is  male  coloratum 
howsoever,  and  of  ill  sound,  I  should  advise  any  man  rather  to 
lend  out  his  monies  to  be  repaid  by  Annuities,  gainful  enough 
for  a  charitable  Lender,  and  much  easier  withal  for  the  Bor 
rower  (as  to  pay  £20  for  six  years,  or  £25  for  five  years,  for 
every  hundred)  than  to  take  Use,  although  it  were  but  six  or 
seven  per  Cent. ;  and  the  principal  still  remain  entire  ;  and  this 
way  is  in  truth  no  more  really  than  purchasing  an  Annuity ; 
which,  if  not  violated  with  circumstances,  no  man  hath  yet,  for 
aught  I  know,  held  to  be  unlawful.  If  it  be  said,  that  in  effect 
it  is  all  one  with  Usury,  because  the  gain  is  the  same  at  five  or 
six  years'  end  as  that  of  Usury  would  be,  though  that  be 
yielded,  yet  may  the  one  be  lawful,  and  the  other  not  :  both 
because  the  contract  is  of  another  kind,  and  the  way  of  pay 
ment  ordinarily  more  easy  for  the  Borrower,  and  biteth  not  so 
insensibly  in  the  mean  time  and  so  keenly  in  the  close  as 
the  other  doth.  As  also  because  the  rate  of  Usury  allowed  by 
the  Laws  is  the  standard  whereby  men  measure  all  other  con 
tracts,  and  account  all  bargains  in  purchasing,  taking  of  farms, 
&cv — better,  or  harder,  as  they  come  nearer  or  further  from 
the  rate.  As  for  point  of  restitution  in  orphans  or  'others, 
supposing  Usury  de  toto  genere  unlawful,  yet  should  not  the 
Lender  be  therefore  absolutely  bound  to  restitution ;  for  the 
obligation  to  restore  ariseth  not  from  the  unlawfulness  of  the 
act  done,  but  from  the  damage  that  the  Borrower  hath  received 
therefrom :  so  that  if  A.  hath  made  a  contract  with  B.,  which 
contract  was  sinful  in  A.  at  the  making,  yet  if  a  primo  ad  ul- 
timum  B.  have  received  no  loss  or  damage  thereby,  but  rather 
a  benefit,  A.  is  not  bound  to  restitution. 


OF  USURY.  129 

Julv  the  2nd. 


SIR, 


FOR  putting  money  to  Use,  the  first  branch  of  your  Letter,  I 
cannot  but  well  approve,  as  well  of  your  resolution  not  to  prac 
tise  it  at  all,  as  of  the  reasons  whereupon  you  grounded  that 
resolution,  viz.  the  bordering  so  near  the  confines  of  unlawful, 
the  danger  of  self-indulgence,  and  the  famous  rule  of  pars 
tutior.  You  mention  a  book  of  Dr.  Fenton's  which  you  have 
lately  read :  *  the  man  I  knew  about  forty  years  ago,  Preacher 
at  Gray's  Inn,  and  of  reverent  esteem  among  them,  as  being  a 
man  of  excellent  and  equal  parts,  not  only  learned  and  elo 
quent,  but  withal  pious,  judicious,  moderate,  and  modest.  The 
book  I  also  read  over  long  since  at  the  first  coming  out,  whilst 
I  lived  in  Oxon,  and  was  much  satisfied  with  it,  for  the  gene 
rality  :  yet  in  two  things  I  was  not  fully  satisfied :  viz.  why,  in 
a  Contract  of  mere  Commutative  Justice,  (I  mean  where  neither 
necessitous,  nor  necessitudo  personae  doth  intervene  to  require 
otherwise ;  for  in  such  cases,  according  to  the  exigence  of  due 
circumstances,  I  am  bound  to  lend  freely)  between  two  that  are 
in  regard  of  any  nearer  relation  but  as  it  were  strangers,  it 
should  be  lawful  for  the  Borrower  apparently  to  look  at  his 
own  gain  and  advantage  in  borrowing,  and  yet  be  unlawful  for 
the  Lender  to  provide  for  his  own  moderate  gain  and  advan 
tage  in  lending.  For  I  conceive  that  of  those  four  sorts  of 
Borrowers  you  afterwards  mention,  the  last  is  not  to  be  looked 
upon  at  all  as  a  man  fit  to  be  contracted  with ;  nor  ought  a  wise 
man  to  lend  such  a  one  either  freely  or  with  condition  of  gain, 
unless  to  redeem  him  from  present  ruin,  and  not  without  some 
good  probability  or  hope  of  his  reclaiming.  The  second  and 
third  sorts  are  for  the  most  part  to  be  relieved  in  their  neces 
sity,  or  served  in  their  just  occasions  by  free  loan.  But  to  the 


*  A  Treatise  on  Usurie,  divided  Worthies,     Lancashire,    116.)    was 

into  three  Books,  by  Roger  Fenton,  Rector  of  St.  Stephen's  Walbrook, 

B.  D.  4°.  London,  1612.    In  a  copy  and  Prebendary  of  St.  Pancras,  and 

of  this  work  in  the   Bodleian    Li-  died  Jan.  16,  1615  :  (Newcourt,  Re- 

brary  Thomas  Hearne  has  written,  pertorium,  i.  197).     His  Epitaph  is 

1733,  Aug.  1 8,  '  Quaere  about  this  given  by  Stow,  Survey,  p.  245.  The 

Roger  Fenton  ?    I  think  he  was  a  name  of  Fenton  occurs  among  those 

Cambridge    man.'      He  had   been  of  K.  James' Translators  who  were 

Fellow  of  Pembroke  Hall :  (Fuller's  appointed  to  meet  at  Westminster. 

SANDERSON,   VOL.  V.  K 


130  THE  CASE 

first  sort  I  either  make  question,  whether  it  be  fit  for  us  to  lend 
to  such  a  one  at  all,  or  else  make  no  question,  but  we  may 
contract  for  gain  somewhat  proportionable  if  we  do  lend. 
Secondly,  seeing  in  all  societies  and  commonwealths  there 
must  be  some  common  received  standard  for  the  guiding  of 
mutual  Contracts,  (otherwise  there  should  be  no  rule  whereby 
to  judge  of  bargains,  whether  they  be  easy,  hard,  or  indif 
ferent,)  and  that  the  standard  in  most  societies  and  apparently 
with  us  is,  as  I  wrote  to  you  in  my  last,  the  rates  tolerated  by 
Law  for  the  loan  of  money ;  I  do  not  see  how  the  Republic 
received  any  damage  by  Usurious  Contracts,  though  to  the 
utmost  of  that  the  Law  tolerates.  As  to  my  best  remembrance^ 
being  now  many  years  since  I  read  it,  Dr.  Fenton  in  that  book 
endeavoureth  to  prove,  wherein  by  the  way  you  have  disco 
vered  what  my  opinion  is  concerning  the  last  of  the  scruples 
proposed  in  the  latter  part  of  your  Letter  :  whence  I  conceive 
'twill  follow  in  the  business  of  restitution  the  strictest  Usurer 
that  hath  not  outgone  the  Statute,  if  he  shall  find  that  the  par 
ticular  Borrowers  have  not  been  bitten  or  endamaged  by  him, 
need  not  be  solicitous  or  scrupulous  about  restitution  to  be 
made,  as  in  regard  to  any  damage  to  the  Public. 

Now  to  the  satisfying  the  other  three  scruples.  As  to  the 
first,  which  kind  of  Borrowers  may  properly  be  said  to  have 
received  damage  by  an  Usurious  Contract,  so  as  in  justice  and 
conscience  they  ought  to  have  restitution  made  ?  I  take  it  that 
restitution  is  not  to  be  made  of  necessity  either  to  the  first  or 
the  last  of  the  four  sorts  of  Borrowers  by  you  mentioned,, 
though  they  should  have  occasionally  sustained  loss  or  damage 
by  the  Contract.  The  reason  is  because  the  damage  did  not 
flow  from  the  Contract,  as  the  proper  cause  thereof,  but  only 
ensued  thereupon  by  accident ;  and  so  ought  not  to  be  imputed 
to  the  Contract,  but  to  the  right  cause,  which  in  the  one  sort  of 
Borrowers  is  manifestly  their  own  profuseness  or  improvidence, 
who  probably  had  been  in  no  better  condition  had  they  had 
twice  as  much  money  lent  them  gratis.  And  in  the  other, 
many  times  their  own  greediness,  or  vanity  in  coveting  to 
grasp  more  than  their  hands  are  able  to  contain,  or  desiring  to 
be  accounted  great  dealers  in  the  world,  &c.  And  sometimes 
some  unexpected  casualty  which  the  Borrower  could  not  foresee 
or  prevent,  as  the  decay  of  trade,  falling  into  the  hands  of 


OF  USURY.  isi 

pirates,  purchasing  where  the  title  afterwards  proveth  liti 
gious,  &c :  yet  in  this  latter  some  mitigation  or  abatement  is 
fit  to  be  made,  but  is  rather  to  be  done  in  mercy  as  a  voluntary 
act  of  Christian  compassion,  than  to  come  properly  within  the 
compass  of  such  restitution  as  a  man  is  obliged  unto  in  justice. 
But  as  for  the  second  middle  sorts  of  Borrowers,  forasmuch  as 
the  lending  to  them  (where  their  necessities  or  just  occasions 
require  it,  and  our  present  store  and  occasions  may  bear  it) 
is  an  act  of  such  charity  and  courtesy,  that  our  own  hearts 
could  not  but  condemn  us  of  some  unmercifulness  or  unkincU 
ness  to  our  neighbour  if  we  should  refuse  to  lend,  there  ought 
to  be  a  very  tender  regard  had  of  their  sufferings ;  and  if  it 
shall  appear  that  we  have  gained  to  their  loss,  that  sovereign 
rule  of  Equity,  Quod  tibi  fieri  non  vis  fyc,  will  infer  the 
necessity  of  making  some  restitution. 

For  the  other  two  scruples  the  answer  will  be  short  and 
easy,  if  another  rule  given  by  the  Casuists  be  well  considered, 
which  in  matters  of  Commutative  Justice  concerning  meum  et 
tuum  is  of  excellent  use  to  free  the  conscience  from  being  per 
plexed  with  unnecessary  scruples  on  the  one  side,  as  that  maxim 
formerly  mentioned  of  pars  tutior  is  useful  to  preserve  it  from 
too  much  liberty  and  looseness  on  the  other  side ;  and  that  is 
this  :  In  rebus  dubiis  melior  est  conditio  possidentis.  Where 
we  are  actually  and  legally  possessed  of  any  thing  bona  fide, 
of  the  unjust  getting  or  holding  whereof  we  are  not  clearly 
convinced  in  our  consciences,  nor  have  any  particular  sufficient 
cause  to  make  us  reasonably  suspect  any  injustice  therein,  but 
only  some  general  fears  or  apprehensions  that  possibly  some 
of  that  whereby  we  are  so  possessed  might  not  be  lawfully 
gotten  or  held,  in  such  cases,  I  take  it,  we  are  no  further 
obliged  to  make  particular  inquiry  into  the  original  right  by 
which  we  stand  so  possessed,  than  only  to  have  a  readiness  of 
mind,  when  a  just  particular  cause  of  doubt  or  suspicion  shall 
arise  thereabouts,  to  use  all  requisite  moral  diligence  to  exa 
mine  the  same  impartially  according  to  the  rules  of  Justice 
and  Equity,  and  according  as  upon  examination  we  shall  find 
it  to  be  just  or  unjust,  to  do  thereafter  :  so  as  upon  the  whole 
matter  it  seemeth  to  me  agreeable  to  Reason  and  Christian 
Prudence  that  a  man  whose  monies  have  been  disposed  of  by 
his  friends  during  his  minority  into  several  hands  and  upon 


132  THE  CASE 

several  Contracts,  may  receive  the  same  together  with  the 
increase  and  benefit  thereof,  as  it  is  delivered  to  him  by  his 
friends  that  were  intrusted  with  the  management  of  it,  and  also 
[?  use]  the  same,  without  making  any  scruple  of  conscience  about 
it,  or  making  any  strict  inquiry  into  the  nature  of  the  parti 
cular  Contracts,  until  either  upon  complaint,  or  by  some  other 
occasion,  he  shall  find  cause  to  fear,  concerning  any  particular 
or  particulars,  that  there  hath  been  some  injustice  or  hard 
dealing  used  therein ;  which  if  upon  due  inquiry  he  shall  find 
to  be  so,  then  he  is  bound,  in  my  opinion,  to  make  such  resti 
tution  or  other  satisfaction  as  the  case,  with  due  consideration 
of  times,  persons,  and  other  circumstances,  shall  require. 

But,  Sir,  to  save  further  enlargement,  and  to  let  you  un 
derstand  what  my  present  judgment  is  concerning  the  whole 
business  of  Lending,  I  shall  deliver  to  you,  in  brief  and  with  as 
much  clearness  as  I  can,  what  I  would  advise  an  honest,  con- 
scionable  Christian  that  hath  a  stock  in  monies,  and  hath  no 
conveniency  in  employing  it  otherwise  than  by  lending  it  out, 
to  do  in  this  case. 

First,  since  the  name  of  Usury  is  reproachful,  and  the  thing 
itself  male  coloratwn  at  the  best,  if  not  de  toto  genere  unlaw 
ful  even  in  regard  of  the  very  nature  of  the  Contract  itself,  (as 
the  Romish  Casuists  generally  and  without  exception  of  any 
one  that  I  know  of,  and  very  many  Protestant  Divines  affirm),  I 
think  it  agreeable  to  Christian  Prudence,  if  but  for  the  avoiding 
of  scandal  (I  mean  both  that  of  obloquy  and  that  of  evil  example), 
to  avoid  all  lending  money  upon  a  Contract  formally  Usurious, 
and  rather  to  contract  in  some  other  form,  as  by  annuities  or 
the  like ;  which  though  in  the  result  and  upon  the  matter  of 
gain  it  may  perhaps  be  the  same  in  conclusion  with  that  of 
Usury,  yet,  for  want  of  the  same  formality,  it  is  not  under  the 
same  scandal.  But  because  it  is  not  true  Christian  Prudence 
which  hath  not  joined  with  it  true  Christian  Simplicity,  we 
are  to  consider  what  is  fit  to  be  done  in  this  case  for  the  avoid 
ing  of  sin,  as  well  as  what  is  not  to  be  done  for  the  avoiding 
of  scandal.  Thus  then,  when  a  man  hath  devoted  such  a  pro 
portion  out  of  his  yearly  revenue  as  God  shall  have  enlarged 
his  heart  unto,  for  uses  merely  charitable  (I  mean  freely  to  be 
given  away  without  looking  for  anything  again),  out  of  the 
stock  of  monies  which  he  hath  to  employ  over  and  above,  he 


OF  USURY.  1353 

may  do  well  to  set  apart  a  third,  fourth,  or  fifth  part  of  that 
(more  or  less  as  he  shall  see  cause)  to  be  lent  gratis,  either 
for  the  relief  of  the  necessities  of  some  that  are  enforced  to 
borrow,  taking  security  of  them  for  the  repayment  thereof,  at 
such  times  or  by  such  portions  as  they  may  be  able  to  do  it. 
or  for  the  gratifying  of  a  friend,  neighbour,  or  kinsman,  by 
serving  his  occasions  and  conveniences,  who  perhaps  may  do 
him  some  other  courtesy  or  office  at  some  other  time,  or  in 
some  other  kind  if  he  shall  have  occasion  to  use  him ;  and  of 
the  remainder,  I  know  not  any  ground,  either  from  Scripture 
or  Reason,  why  he  may  not  make  reasonable  gain  of  it  by 
loan,  as  well  as  another  man  may  make  a  certain  gain  of  the 
like  sum  by  some  other  way  of  employment.  The  Caveats 
generally  necessary,  and  to  which  all  other  may  be  reduced, 
are  but  two  :  the  one  that  the  gain  be  but  moderate ;  and  the 
Kpirripia  of  that  moderation  are  especially :  First,  the  propor 
tion  tolerated  by  Law,  that  the  Lender  be  sure  to  keep  a  good 
way  within  the  compass  thereof:  as,  if  the  Law  tolerate  eight 
per  Cent.,  that  the  gain  aimed  at  in  the  Contract  be  not  above 
the  rate  of  five,  six,  or  seven  per  Cent.  Secondly,  the  cer 
tainty  or  hazard  of  the  gain ;  for  by  how  much  the  gain,  by 
nature  of  the  Contract,  is  brought  to  more  certainty,  by  so 
much  ought  it  in  all  reason  to  be  the  less ;  and  may  be  allowed 
the  more,  in  possibility  by  how  much  it  is  left  more  hazardous 
and  uncertain,  as  upon  the  lives  of  men,  or  the  return  of  ships, 
and  the  like.  Thirdly,  the  proportion  of  the  gain  which  the 
Borrower  shall  evidently  or  probably  make  by  the  benefit  of 
the  monies  lent.  The  other  Caveat  is,  that  the  Lender  look 
at  the  benefit  and  conveniency  of  the  Borrower,  so  far  as  it 
can  reasonably  appear  to  him,  or  as  it  is  meet  for  him  to  in 
quire  into  his  occasions,  as  well  as  at  his  own  gain ;  for  Chris 
tian  Charity  and  Justice  doth  not  allow  any  man  to  seek  his 
own  gain  by  another's  loss.  In  which  respect,  that  course 
which  is  before  mentioned,  of  paying  in  the  sum  lent,  and  the 
gain  that  is  to  arise  thence  by  yearly  annuities,  supposing  by 
exact  computation  it  should  bring  in  the  very  same  gain  at 
the  end  of  the  term  contracted  for  that  a  Contract  directly 
usurious  would  do,  and  so  might  seem  to  be  all  one  upon  the 
point*  with  a  Usurious  Contract,  and  to  be  but  palliated  Usury, 
*  See  Sermon  vii.  ad  Aulani,  §.  3. 


134  THE  CASE 

yet  it  is,  in  very  deed,  far  different  from  it,  and  much  rather 
to  be  practised  than  it :  not  only  in  respect  of  the  Lender,  who 
is  thereby,  as  was  said,  less  obnoxious  to  the  reproach  of  being 
counted  an  Usurer ;  but  also  and  especially  in  respect  of  the 
Borrower,  to  whom  that  manner  of  payment  is  much  more 
easy  ordinarily  than  the  other ;  for,  to  speak  truth,  unless  it 
be  some  man  who  hath  great  trade  and  return  of  commodities, 
or  meeteth  with  some  extraordinary  good  bargain,  he  that 
payeth  Use  for  money  yearly,  and  the  Principal  still  remain- 
eth  behind  unpaid,  will  find  that  within  a  few  years  it  will  bite 
deep  into  his  estate,  and  make  a  deep  breach  in  it  when  the 
Principal  cometh  to  be  paid  in.  As  if  a  husbandman  or  yeo 
man,  that  hath  perhaps  a  farm  or  land  of  his  own  worth  £60 
or  £80  yearly,  have  need,  for  the  management  of  his  farm 
or  stocking  of  his  grounds,  to  take  up  a  hundred  pounds,  if  he 
shall  pay  eight  pounds  or  but  six  pounds  Use  for  the  same, 
it  will  be  a  long  while  before  he  will  be  able,  paying  that  Use 
and  maintaining  his  family,  to  get  an  hundred  pounds  together 
to  redeem  himself  from  the  Usurer's  jaws :  whereas,  if  he 
should  pay  for  his  hundred  pounds  out  of  his  estate  to  the 
Lender  twenty  pounds  for  six  years,  which  I  think  a  very 
reasonable  and  indifferent  proportion,  gainful  enough  to  the 
Lender,  and  not  prejudicial  to  the  Borrower, — nay,  say  it 
should  be  for  seven  years,  which  by  computation  cometh  to 
more,  a  primo  ad  ultimum,  than  the  rate  of  eight  per  cent., 
yea,  for  eight  years,  which  doth  very  much  exceed  the  rate, 
and  were  a  very  unreasonable  and  unconscionable  exaction, — 
yet  forasmuch  as  an  ordinary  good  husband  may  probably  out 
of  such  a  farm  provide  twenty  pounds  a  year  towards  the  pay 
ing  of  the  debt,  and  that  by  the  end  of  those  years  the  Prin 
cipal  together  with  the  Interest  would  be  all  paid  in,  I  hold 
ordinarily  far  more  easy  and  advantageous  to  the  Borrower, 
than  to  pay  yearly  Use,  though  at  an  under  rate,  and  the 
Principal  still  remains  entire.  Therefore  the  best  way  both 
for  the  Borrower  and  the  Lender  is,  to  lend  upon  such  easy 
annuities  for  six,  ten,  twelve,  or  more  years,  as  the  Borrower 
may  be  in  all  probability,  by  God's  ordinary  blessing  upon 
him  and  a  frugal  life,  likely  within  the  compass  of  so  many 
years  to  pay  the  covenanted  sum  without  any  great  burden 
to  him,  and  with  competent  gain  to  the  Lender.  Whoso  taketh 


OF  USURY.  135 

this  course,  and  considereth  the  conveniency  of  the  Borrower, 
together  with  his  own  gain,  having  an  equal  respect,  so  far 
as  human  frailty  will  suffer,  to  both,  with  simplicity  and  sin 
cerity  of  heart,  I  doubt  not  but  he  may  do  it  with  much 
benefit  to  human  society,  and  with  comfort  to  his  own  soul, 
and  shall  have  many  a  prayer  and  blessing  from  those  that 
have  been  occasioned  to  borrow  of  him  :  whereas  the  rigid 
Usurer  commonly  receives  little  other  fruit,  besides  the  in 
crease  of  his  money,  than  the  curses  of  those  that  are  bitten 
by  him. 

As  for  lending  to  great  merchants,  or  purchasing,  (such,  I 
mean,  as  to  whom  we  have  no  other  relation  nor  inducement 
to  move  us  to  lend,  but  either  our  own  gain  or  their  impor 
tunity),  I  take  less  consideration  of  that,  because  I  consider 
that  we  are  not  bound  to  do  them  any  courtesy,  but  only  to 
look  to  ourselves,  that  we  do  them  no  wrong,  and  that  out  of 
greediness  of  gain  (which  may  perhaps  be  had  in  a  more  plen 
tiful  measure  from  them  than  others)  we  do  not  choose  to  lend 
our  monies  to  them  rather  than  to  those  whom  in  charity  or 
nearness  to  us  we  are  more  obliged  to  pleasure  them  withal; 
for  which  reason,  if  at  any  time  we  chance  to  contract  with 
such  men,  we  should  advise  with  ourselves  what  proportion  of 
gain  is  set  to  be  contracted  for,  with  indifferency  to  both 
parties,  and  then,  providing  for  our  own  security  that  which  is 
agreed  upon  by  Contract  may  be  performed,  leave  them  to  look 
to  their  own  conveniencies  themselves.  But  if  we  lend  to  a 
young  tradesman,  that  is  frugal  and  hopeful,  towards  his  set' 
ting  up,  or  the  like,  there  the  case  is  different ;  and  it  is  then 
of  much  like  condition  with  those  Contracts  wherein  we  lend 
to  those,  upon  whom  it  is  meet  we  should  exercise  our  charity 
or  offices  of  kindness. 

The  sum  is,  that  where  our  Lending  is  an  act  merely  of  Civil 
Contract  or  Commutative  Justice,  the  business  we  have  to  do  is, 
as  in  a  market,  to  see  that  we  do  the  party  we  deal  with  no 
wrong,  and  that  the  gain  we  look  at  be  moderate  ;  but  if  our 
Lending  be  an  act  not  merely  of  justice,  but  with  some  mixture 
and  ingrediency,  either  of  charity  in  regard  of  necessity,  or 
pressing  occasions  of  the  party,  or  of  kindness  in  regard  of 
some  nearer  relation  of  the  party  to  us,  of  friendship,  kindred, 
neighbourhood,  former  courtesies,  &c,  we  are  in  such  cases 


136*  THE  CASE  OF  USURY. 

obliged  to  greater  tenderness,  more  or  less,  according  to  the 
exigence  of  those  necessities  or  relations  from  whence  the 
obligation  ariseth,  viz.  to  be  content  with  the  less  gain,  and 
to  consider  the  coriveniency  of  the  party  with  whom  we  so 
contract,  for  the  time  and  manner  of  repayment.  To  which 
if  there  be  joined  a  resolution  also  (as  there  should  be,  if  I 
rightly  understand  the  words,  S.  Luke  vi.  30,  35,  36.)  to  remit 
the  whole  foenus,  yea,  and  part  of  the  Principal  too,  if  it  be 
our  own,  and  if  we  see  cause  for  it,  I  dare  say  that  either 
such  a  kind  of  Lending  is  not  Usury,  or  else  pronounce  that 
all  Usury  is  not  unlawful.* 

*  Sanderson's  language  in  regard  In  Sermon  vi.  ad  Aulam,  §.  15, 
to  Usury  varies  very  much.  It  is  preached  in  1637,  Usury  occurs  in 
spoken  of,  incidentally,  as  doubtful,  an  enumeration  of  gross  enormities, 
in  Sermon  iv.  ad  Clerum,  §.  27,  Sermon  iv.  ad  Populum,  §.30,  ex- 
preached  in  1634;  and  in  the  sixth  hibits  a  remarkable  change  in  his 
Lecture  de  Conscientia,  §.21,  i.  e.  views  between  1628,  when  that  Ser 
in  1647,  he  declines  to  pronounce  mon  was  first  published,  and  1657, 
on  its  lawfulness  or  unlawfulness,  when  the  fourth  Edition  appeared. 


EPISCOPACY 

(As  established  by  Law  in  England) 
NOT  PREJUDICIAL  TO  REGAL  POWER. 

A  TREATISE 

WRITTEN  IN  THE  TIME  OF  THE  LONG  PARLIAMENT,  BY  THE  SPECIAL 
COMMAND  OF  THE  LATE  KING, 

And  now  published  by  the  Right  Reverend  Father  in  God, 

ROBERT   SANDERSON, 

LORD  BISHOP  OF  LINCOLN. 


LONDON, 

PRINTED  BY  R.  NORTON,  FOR  TIMOTHY  GARTHWAIT,  IN 
ST.  PAUL'S  CHURCHYARD. 

i66f. 


To  the  Most  High  and  Mighty  King  Charles  the  Second, 
by  the  Grace  of  God,  King  of  Great  Britain,  France, 
and  Ireland,  Defender  of  the  Faith,  fyc. 

Most  Gracious  and  Dread  Sovereign, 

J_  HAT  I  take  the  boldness  humbly  to  present  this  short  Dis 
course  to  Your  Majesty's  sacred  hand  and  piercing  eye,  it  is 
upon  ttiis  one  and  only  account,  that,  how  mean  soever  the 
performance  be,  the  undertaking  was  in  obedience  to  the  com 
mand  of  a  most  gracious  Master,  your  Majesty's  Royal  Father 
of  Blessed  Memory.  The  occasion  this.  When  the  Army  had 
gotten  the  King  into  their  own  custody  out  of  the  hands  of 
those  that  had  long*  holden  him  in  durance  at  Holdenby,  to 
put  a  blind  upon  the  world,  they  made  a  show  of  much  good 
towards  him,  which,  as  soon  after  appeared,  they  never  meant 
him.  Amongst  other  the  pompous  civilities,  wherewith,  the 
better  to  cloak  their  hypocrisy,  they  entertained  him,  it  was 
their  pleasure  to  vouchsafe  him  the  attendance  of  some  of  his 
own  Chaplains :  which,  though  it  could  merit  little,  for  such  a 
kindness  could  not  with  justice  have  been  denied  to  a  far 
meaner  person,  was  yet  a  boon  his  former  Gaolers  thought  too 
big  for  him.  In  that  Summer  Progress,  such  as  it  was,  four  of 
his  own  naming,  f  with  the  Clerk  of  his  Closet,  were  suffered 
to  wait  upon  him.  In  which  time  of  waiting,  which  was  in 
August  1647,  His  Majesty,  being  then  at  Hampton-Court,  J 
one  day  called  me  to  him,  and  told  me  he  had  a  little  work  for 
me  to  do.  Some  about  him,  it  seems,  had  been  often  dis 
coursing  with  him  about  Episcopacy,  as  it  was  claimed  and 
exercised  by  the  Bishops  within  this  Realm.  Which,  whether 
out  of  their  goodwill  to  him,  or  their  no  goodwill  to  the 

*  From  the  end  of  January  to  the  Clarendon,  book  x.  par.  93.  Juxon 

third  of  June  1647.  See  Clarendon,  was  sworn  Clerk  of  the  Closet  in 

book  x.  par.  69  and  92.  1632. 

t  These  were  Sheldon,  Morley,  J  See  the  Note  on  the  opening  of 

Sanderson,  and  Hammond.  See  Sermon  xiv.  ad  Aulam. 


140  THE  EPISTLE 

Church,  I  am  not  able  to  say,  they  had  endeavoured  to  repre 
sent  unto  him,  as  not  a  little  derogatory  to  the  Regal  Au 
thority,  as  well  in  the  point  of  Supremacy  as  of  Prerogative  : 
in  the  one,  by  claiming  the  Function  as  of  Divine  Right :  in 
the  other,  by  exercising  the  Jurisdiction  in  their  own  Names. 
His  Majesty  said  further,  that  he  did  not  -believe  the  Church- 
Government  by  Bishops,  as  it  was  by  Law  established  in  this 
Realm,  to  be  in  either  of  the  aforesaid  respects,  or  any  other 
way  prejudicial  to  his  Crown;  and  that  he  was  in  his  own 
judgment  fully  satisfied  concerning  the  same :  yet  signified  his 
pleasure  withal,  that,  for  the  satisfaction  of  others  I  should 
take  these  two  Objections  into  consideration,  and  give  him  an 
Answer  thereunto  in  writing.  In  obedience  to  which  His 
Majesty's  Royal  Pleasure,  after  my  return  home,  I  forthwith, 
according  to  rny  bounden  duty,  addressed  myself  to  the  work ; 
and  was  drawing  up  an  Answer  to  both  the  Objections,  as  well 
as  I  was  able,  with  a  purpose  to  present  the  same,  as  soon  as 
it  should  be  finished,  to  His  Majesty  in  writing,  upon  the  first 
oifered  opportunity.  But  behold,  before  I  could  bring  the  busi 
ness  ad  umbilicum,  and  quite  finish  what  was  under  my  hand, 
the  scene  of  affairs  was  strangely  changed.  The  King  tre 
panned  into  the  Isle  of  Wight ;  the  mask  of  hypocrisy, "by  long 
wearing,  now  grown  so  thin  and  useless  that  it  was  fit  for 
nothing  but  to  be  thrown  by ;  no  kind  of  impiety  and  villany, 
but  durst  appear  barefaced  and  in  the  open  sun ;  high  inso- 
lencies  to  the  contempt  of  Authority  every  where  committed  ; 
Majesty  itself  trampled  upon  by  the  vilest  of  the  People ;  and 
the  hearts  of  all  loyal,  honest  men  sadly  oppressed  with  griefs 
and  fears.  Yet  had  the  men  who  steered  the  Public  as  they 
listed,  that  they  might  give  themselves  the  more  recreation, 
amuse  the  world  anew,  and  grace  the  black  Tragedy  they  were 
acting  with  the  more  variety,  a  mind  to  play  one  game  more 
the  next  year,  viz.  the  Treaty  at  the  aforesaid  Isle  of  Wight, 
Where  as  soon  as  I  understood  that,  by  His  Majesty's  nomi 
nation,  I  was  to  give  my  attendance,*  I  looked  out  the  old 
Papers  which  I  had  laid  aside  a  good  while  before,  made  up 
what  was  then  left  unfinished,  and  took  the  Copy  with  me  to 
the  Isle,  thinking  that  when  the  Treaty  should  be  ended,  (for 

*  Sermons  xvi  and  xvii  ad  Aulam,  it  will  be  remembered,  were  preached 
during  this  attendance. 


DEDICATORY.  141 

whilst  it  lasted,  his  Majesty  was  taken  up  with  other  thoughts 
and  debates  of  higher  concern,)  I  might  possibly  have  the 
opportunity  to  give  his  Majesty  an  account  thereof.  What 
became  of  that  Treaty,  and  what  after  ensued,  is  so  well  known 
to  the  world,  that  there  is  no  need,  and  withal  so  sad,  that  it 
can  be  no  pleasure  to  remember.  But  thenceforward  were 
those  Papers  laid  aside  once  again,  and  destined  to  perpetual 
silence,  had  not  a  debate  lately  started,  concerning  one  of  the 
principal  points  therein  handled,  occasioned  some  persons  of 
eminent  place  and  esteem  in  the  Church,  and  one  of  them  con 
scious  to  the  aforesaid  command  laid  upon  me  by  the  late 
King,  to  desire  a  sight  of  those  Papers.  AVhich  being  by  their 
encouragement  now  made  public,  though  having  little  other  to 
commend  them,  either  to  the  world,  but  Truth  and  Plainness, 
or  to  your  Majesty,  but  that  they  had  their  first  rise  from  his 
command  whose  Throne  and  Virtues  you  inherit,  I  humbly 
beseech  your  Majesty  graciously  to  accept,  together  with  the 
Prayers  of 

Your  Majesty's  most  Loyal  Subject 


and  Devoted  Servant, 

ROBERT  LINCOLN. 


London, 
August  10,  1 66 1. 


BY  THE  KING. 

A  Proclamation,*  declaring  that  the  Proceedings  of 
His  Majesty's  Ecclesiastical  Courts  and  Ministers 
are  according  to  the  Laws  of  the  Realm. 

WHEREAS  in  some  of  the  libellous  Books  and  Pamphlets 
lately  published,  the  most  reverend  Fathers  in  God,  the  Lords 
Archbishops  and  Bishops  of  this  Realm,  are  said  to  have 
usurped  iipon  his  Majesty's  Prerogative  Royal,  and  to  have 
proceeded,  in  the  High  Commission  and  other  Ecclesiastical 
Courts,  contrary  to  the  Laws  and  Statutes  of  this  Realm; 
It  was  ordered  by  his  Majesty's  High  Court  of  Star  Chamber, 
the  twelfth  day  of  June  last,  that  the  opinion  of  the  two 
Lords  Chief  Justices,  the  Lord  Chief  Baron,  and  the  rest  of 
the  Judges  and  Barons,  should  be  had  and  certified  in  those 
particulars :  viz.  Whether  Processes  may  not  issue  out  of  the 
Ecclesiastical  Courts  in  the  name  of  the  Bishops.  Whether 
a  Patent  under  the  great  Seal  be  necessary  for  the  keeping 
of  the  Ecclesiastical  Courts,  and  enabling  Citations  and 
Suspensions,  Excommunications  and  other  Censures  of  the 
Church.  And  whether  Citations  ought  to  be  in  the  King's 
name,  and  under  his  Seal  of  Arms ;  and  the  like  for  Insti 
tutions  and  Inductions  to  Benefices,  and  correction  of  Eccle 
siastical  offences.  Whether  Bishops,  Archdeacons,  and  other 
Ecclesiastical  persons  may  or  ought  to  keep  any  Visitation 
at  any  time,  unless  they  have  express  Commission  or  Patent 
under  the  great  Seal  of  England  to  do  it;  and  that  as  his 
Majesty's  Visitors  only,  and  in  his  name  and  right  alone. 

Whereupon  his  Majesty's  said  Judges,  having  taken  the 
same  into  their  serious  consideration,  did  unanimously  con- 

*  A  Summary  of  this  Proclama-  lie  was  not  aware  of  the  existence 

tion  and  of  the  Judges'  Certificate  of  either  document  till  the  time  at 

which  follows  may  be  seen  in  Rush-  which  the  Work  was   sent   to  the 

worth,  ii.  450,  451.     Sanderson,  at  press,  viz.  early  in  August,  1661. 
the  end  of  the  Postscript,  says  that 


A  PROCLAMATION.  143 

cur  and  agree  in  opinion,  and  the  first  day  of  July  last 
certified  under  their  hands  asfolloweth  :  That  Processes  may 
issue  out  of  the  Ecclesiastical  Courts  in  the  name  of  the 
Bishops ;  and  that  a  Patent  under  the  great  Seal  is  not  ne 
cessary  for  the  keeping  of  the  said  Ecclesiastical  Courts,  or 
for  enabling  of  Citations,  Suspensions,  Excommunications, 
and  other  Censures  of  the  Church ;  and  that  it  is  not  neces 
sary  that  Summonses,  Citations,  or  other  Processes  Eccle 
siastical  in  the  said  Courts,  or  Institutions,  or  Inductions  to 
Benefices,  or  correction  of  Ecclesiastical  offences  by  Censure 
in  those  Courts,  be  in  the  King's  name,  or  with  the  style  of 
the  King,  or  under  the  King's  Seal,  or  that  their  Seals  of 
Office  have  in  them  the  King's  Arms ;  and  that  the  Statute 
o/Trimo  Edvardi  Sexti,  cap.  secundo,*  which  enacted  the  con 
trary,  is  not  now  in  force ;  and  that  the  Bishops,  Archdea 
cons,  and  other  Ecclesiastical  persons,  may  keep  their  Visita 
tions  as  usually  they  have  done,  without  Commission  under 
the  great  Seal  of  England  so  to  do.  Which  opinions  and 
resolutions  being  declared  under  the  hands  of  all  his  Ma 
jesty's  said  Judges,  and  so  certified  into  his  Court  of  Star 
Chamber,  were  there  recorded ;  and  it  was  by  that  Court 
further  ordered,  the  fourth  day  of  the  said  month  of  July, 
that  the  said  Certificate  should  be  enrolled  in  all  other  his 
Majesty's  Courts  at  Westminster,  and  in  the  High  Commis 
sion,  and  other  Ecclesiastical  Courts,  for  the  satisfaction  of 
all  men  that  the  proceedings  in  the  High  Commission  and 
other  Ecclesiastical  Courts  are  agreeable  to  the  Laws  and 
Statutes  of  the  Realm. 

And  his  Royal  Majesty  hath  thought  fit,  with  advice  of 
his  Council,  that  a  public  Declaration  of  these  the  opinions 
and  resolutions  of  his  reverend  and  learned  Judges,  being 
agreeable  to  the  judgment  and  resolutions  of  former  times, 
should  be  made  known  to  all  his  Subjects,  as  well  to  vindi 
cate  the  legal  proceedings  of  his  Ecclesiastical  Courts  and 
Ministers  from  the  unjust  and  scandalous  imputation  of  in 
vading  or  entrenching  on  his  Royal  Prerogative,  as  to  settle 
the  minds  and  stop  the  mouths  of  all  unquiet  spirits,  that 
for  the  future  they  presume  not  to  censure  his  Ecclesiastical 

*  See  Heylin's  Life  of  Laud,  p.  341. 


144  A  PROCLAMATION. 

Courts  or  Ministers  in  these  their  just  and  warranted  pro 
ceedings.  And  hereof  his  Majesty  admonisheth  all  his  Sub 
jects  to  take  warning,  as  they  shall  answer  the  contrary  at 
their  perils. 

Given  at  the  Court  at  Lyndhurst,  the  \  8th  day  of  August,  in  the 
thirteenth  year  of  His  Majesty's  Reign. 

GOD  SAVE  THE  KING. 


Imprinted  at  London  by  Robert  Barker,  Printer  to  the  King's  most  Excellent 
Majesty,  and  by  the  Assigns  of  John  Bill,  1637. 


PRIMO  JULII  1637. 

The  Judges'  Certificate  concerning  Ecclesiastical 
Jurisdiction. 

May  it  please  your  Lordships, 

ACCORDING  to  your  Lordships'1  Order  made  in  his  Ma 
jesty's  Court  of  Star  Chamber  the  twelfth  of  May  last,  we 
have  taken  consideration  of  the  particulars,  wherein  our 
opinions  are  required  by  the  said  Order;  and  we  have  all 
agreed, 

That  Processes  may  issue  out  of  the  Ecclesiastical  Courts 
in  the  name  of  Bishops,  and  that  a  Patent  under  the  Great 
Seal  is  not  necessary  for  the  keeping  of  the  said  Ecclesias 
tical  Courts,  or  for  the  enabling  of  Citations,  Suspensions, 
Excommunications,  or  other  Censures  of  the  Church.  And 
that  it  is  not  necessary  that  Summonses,  Citations,  or  other 
Processes  Ecclesiastical  in  the  said  Courts,  or  Institutions, 
or  Inductions  to  Benefices,  or  correction  of  Ecclesiastical  of 
fences  by  Censure  in  those  Courts,  be  in  the  King's  name,  or 
with  the  style  of  the  King,  or  under  the  King's  Seal,  or  that 
their  Seals  of  Office  have  in  them  the  King's  Arms.  And 
that  the  Statute  o/Trimo  Edvardi  Sexti,  cap,  2,  which  en 
acted  the  contrary,  is  not  now  in  force. 

We  are  also  of  opinion,  that  the  Bishops,  Archdeacons, 
and  other  Ecclesiastical  persons  may  keep  their  Visitations 
as  usually  they  have  done,  without  Commission  under  the 
Great  Seal  of  England  so  to  do. 

Jo.  BRAMSTONE.  GEORGE  CROKE. 

Jo.  FINCH.  THO.  TREVOR. 

HUMFREY  DAVENPORT.  GEORGE  VERNON. 

WILL.  JONES.  Ro.  BERKLEY. 

Jo.  DINHAM.  FR.  CRAWLEY. 

RICHARD  HTTTTON.  Ric.  WESTON. 

Enrolled  in  the  Courts  of  Exchequer,  King's  Bench,  Com 
mon  Pleas,  and  registered  in  the  Courts  of  High  Com 
mission  and  Star  Chamber. 

SANDERSON,  VOL.  V.  L 


EPISCOPACY 

NOT  PREJUDICIAL  TO  REGAL  POWER. 

SECTION   I. 

The  two  great  Objections  proposed. 

JrlE  that  shall  take  the  pains  to  inform  himself  rightly, 
what  power  the  Kings  of  England  have  from  time  to  time 
claimed  and  exercised  in  Causes  and  over  Persons  Ecclesiasti 
cal  ;  as  also  by  whom,  how,  and  how  far  forth  their  said  Power 
hath  been  from  time  to  time  either  opposed,  or  maintained, 
shall  undoubtedly  find  that  no  persons  in  the  world  have  more 
freely  acknowledged,  and  both  by  their  writings  and  actions 
more  zealously,  judiciously,  and  effectually  asserted  the  Sove 
reign  Ecclesiastical  power  of  Kings,  than  the  Protestant  Bi 
shops  and  Divines,  whom  our  new  Masters*  have  been  pleased 
of  late  to  call  the  Prelatical  party,  in  the  Church  of  England 
have  done.  Yet  so  far  hath  prejudice,  or  something  else,  pre 
vailed  with  some  persons  of  quality,  in  these  times  of  so  much 
looseness  and  distraction,  as  to  suffer  themselves  to  be  led  into 
a  belief,  or  at  least-wise  to  be  willing  the  people  should  be 
deceived  into  the  belief,  of  these  two  things.  First,  that  the 
Opinion  which  maintaineth  the  Jus  Divinum  of  Episcopacy  is 
destructive  of  the  Regal  power.  And,  secondly,  that  Episcopal 
Jurisdiction,  as  it  was  exercised  before  and  at  the  beginning  of 
this  present  Parliament,  was  derogatory  from  the  Honour  of 
the  King,  and  prejudicial  to  the  just  Rights  and  Prerogatives 
of  his  Crown. 

II.  Truly,  they  that  know  any  thing  of  the  practices  and 
proceedings  of  the  Anti-prelatical  party,  cannot  be  ignorant, 

*  'Masters.'  Compare  De  Cons  ci~     Magistellos  rectius  dixerim,  ita  Ma- 
entia,  Prael.  v.  §.  34.  '  Ministelli  illi,     gisterialiter  omnia  pronunciantes.' 


148  -  EPISCOPACY  NOT  PREJUDICIAL 

that  their  aims,  (these  or  whatsoever  other  pretensions  not 
withstanding,)  are  clearly  to  enlarge  their  own  power,  by 
lessening  the  King's,  and  to  raise  their  own  estates  upon  the 
ruins  of  the  Bishops'.  And  therefore  howsoever  the  aforesaid 
pretensions  may  seem  at  the  first  appearance  to  proceed  from 
a  sense  of  loyalty,  and  a  tenderness  of  suffering  any  thing  to 
be  continued  in  the  Kingdom  which  might  tend  to  the  least 
diminution  of  His  Majesty's  just  power  and  greatness,  yet, 
till  their  actions  look  otherwise  than  for  some  time  past  they 
have  done,  the  pretenders  must  give  us  leave  to  think  that 
their  meaning  therein  is  rather  to  do  the  Bishops  hurt,  than 
to  do  the  King  service ;  and  that  their  affections,  so  far  as  by 
what  is  visible  we  are  able  to  judge  thereof,  are  much  what* 
alike  the  same  towards  them  both.  But,  to  leave  their  hearts 
to  the  judgment  of  Him  to  whom  they  must  stand  or  fall,  for 
the  just  defence  of  Truth ;  and  that,  so  far  as  we  can  help  it, 
the  people  be  not  abused  in  this  particular  also,  as  in  sundry 
others  they  have  been,  by  such  men  as  are  content  to  use  the 
King's  Name  when  it  may  help  on  their  own  designs ;  I  shall 
first  set  forth  the  two  main  Objections  severally  to  the  best 
advantage  of  the  Objectors,  and  then  endeavour,  by  a  clear 
and  satisfactory  answer,  to  discover  the  weakness  and  vanity 
of  them  both. 

III.  The  former  Objection.  Whereas  in  the  Oath  of  Supre 
macy  the  supreme  Power  Ecclesiastical  is  acknowledged  to  be 
in  the  King  alone,  and  by  the  Statute  of  i  Elizabeth  f  all  Juris 
dictions  and  Preeminences  Spiritual  and  Ecclesiastical  within 
the  Realm  of  England  are  restored  to  the  Crown,  as  the 
ancient  right  thereof,  and  for  ever  united  and  annexed  there 
unto,  the  Bishops'  claiming  their  Power  and  Jurisdiction  to 
belong  unto  them  as  of  Divine  Right  seemeth  to  be  a  manifest 
violation  of  the  said  Oath  and  Statute,  and  a  real  diminution 
of  the  Regal  Power  in  and  by  the  said  Oath  and  Statute 
acknowledged  and  confirmed.  For  whatsoever  Power  is  of 
Divine  Right,  is  immediately  derived  from  God,  and  dependeth 
not  upon  any  earthly  King  or  Potentate  whatsoever  as  supe- 

*  '  much  what.'  See  Sermon  xiii.  risdiction  over  the  Estate  Ecclesi- 

ad  Aulam,  §.  4.  astical  and  Spiritual,  and  abolishing 

t  i  Eliz.  Chap.  i.  An  Act  to  re-  all  Foreign  Powers  repugnant  to  the 

store  to  the  Crown  the  ancient  Ju-  same. 


TO  REGAL  POWER.  149 

rior  thereunto.  These  two  terms,  to  be/rom  Heaven,  and  to 
be  of  Men,  being  used  in  the  Scriptures  as  terms  opposite  and 
inconsistent,  and  such  as  cannot  be  both  truly  affirmed  of  the 
same  thing. 

IV.  The  latter  Objection.  Setting  aside  the  dispute  of  Jus 
Divinum,  and  whatsoever  might  be  said  either  for  or  against 
the  same,  the  very  exercising  of  Episcopal  Jurisdiction  in  such 
a  manner  as  it  was  with  us,  the  Bishops  issuing  out  their  sum 
monses,  giving  Censures,  and  acting  every  other  thing  in  the 
Ecclesiastical  Courts,  in  their  own  and  not  in  the  King's 
Name,*  seemeth  to  derogate  very  much  from  the  Regal  Power 
in  the  point  of  Ecclesiastical  Sovereignty.  For  whereas  the 
Judges  in  the  King's  Bench,  Common  Pleas,  and  other  Common 
Law  Courts  do  issue  out  their  Writs,  and  make  all  their  Judg 
ments,  Orders,  Decrees,  &c.  in  the  King's  Name ;  thereby 
acknowledging  both  their  Power  to  be  depending  upon,  and 
derived  from  the  King's  Authority,  and  themselves  in  the 
exercise  of  that  Power  to  be  but  his  Ministers  sent  and  author 
ized  by  him  ;  and  so  give  him  the  just  honour  of  his  Supremacy 
Temporal :  the  Bishops  on  the  other  side  exercise  a  Spiritual 
Power  or  Jurisdiction  in  their  own  Names,  j  and  as  it  were  by 
their  own  Authority,  without  any  the  least  acknowledgment  of 
the  efflux  or  emanation  of  that  Power  or  Jurisdiction  from  the 
King.  Which  custom  as  it  had  undoubtedly  its  first  rise  and 
aftergrowth  from  the  exorbitant  greatness  of  the  Bishops  of 
Rome,  who  have  usurped  an  unjust  authority  as  well  over 
Kings  and  Princes,  as  over  their  Fellow-Bishops,  laboured  all 
they  could  to  lessen  the  authority  of  Kings,  especially  in  mat 
ters  Ecclesiastical,  so  is  the  continuance  thereof  no  otherwise 
to  be  esteemed  than  as  a  rag  or  relique  of  that  Anti- Christian 
Tyranny,  which  was  retained,  as  some  other  things  also  of  evil 
consequence  were,  in  those  imperfect  beginnings  of  Reforma 
tion,  when  the  Pope's  power  was  first  abrogated  under  King 
Henry  the  VIII.  But  it  was  afterwards  in  a  more  mature  and 
perfect  Reformation  taken  into  consideration  in  the  reign  of 


*  This  Objection  was  one  of  those  jection  in  the  Long  Parliament.  See 

urged  by  H.  Burton  in  his  Sermon  Sir  Ralph  Verney's  Notes  of  the 

preached  Nov.  5,  1636,  p.  69.  See  Proceedings  published  by  the  Cam- 

Heylin's  Life  of  Laud,  p.  329.  den  Society,  p.  12. 

t  This  was  made  ground  of  ob- 


150  EPISCOPACY  NOT  PREJUDICIAL 

King  Edward  the  VI,  and  remedy  provided  thereagainst  by 
an  Act  of  Parliament  made  in  the  first  year  of  his  Reign, 
Wherein  it  was  enacted,  That  all  Summonses,  Citations,  and 
other  Processes  Ecclesiastical,  should  be  made  in  the  King's 
Name,  and  with  the  style  of  the  King,  as  it  is  in  Writs  Origi 
nal  and  Judicial  at  the  Common  Laws;  and  that  the  Test 
thereof  only  should  be  in  the  name  of  the  Bishop. 

V.  It  is  true  indeed,  that  this  Statute  of  King  Edward  was 
within  a  few  years  after  repealed,  and  so  the  old  usage  and 
form  again  restored  primo  Marice,  and  hath  ever  since  so  con 
tinued  during  the  Reigns  of  the  said  Queen,  of  Queen  Eliza 
beth,  of  King  James,  and  of  His  Majesty  that  now  is,  until 
this  present  Parliament,  without  any  alteration  or  interruption. 
But  the  repealing  of  the  Statute  of  i  Edw.  VI,  and  the  recep 
tion  of  the  former  usage  ensuing  thereupon,  ought  not  to  be 
alleged  by  the  Bishops,  or  to  sway  with  any  Protestant,  inas 
much  as  that  repeal  was  made  by  Queen  Mary,  who  was  a 
professed  Papist,  and  who,  together  with  that  form  of  proceed 
ing  in  the  Ecclesiastical  Courts,  restored  also  the  whole  Popish 
Religion,  whereof  that  was  a  branch.  Neither  ought  the  unin 
terrupted  continuance  of  the  said  form  under  Queen  Elizabeth 
and  the  succeeding  Kings,  (whether  it  happened  through  inad 
vertency  in  the  State,  or  through  the  incessant  artifices  and 
practices  of  the  more  active  Bishops,  some  or  other  whereof 
had  always  a  prevalent  power  with  those  Princes  in  their  seve 
ral  Reigns),  to  hinder,  but  that,  as  the  said  manner  of  pro 
ceeding  was  in  the  said  first  year  of  Edward  VI.  by  the  King 
and  the  three  Estates  in  Parliament  adjudged  to  favour  the 
usurped  power  of  the  Bishops  of  Rome,  and  to  trench  upon 
the  King's  just  and  acknowledged  authority  in  matters  Eccle 
siastical,  as  by  the  Preamble  of  the  said  Act  *  doth  sufficiently 
appear,  so  it  ought  to  be  still  no  otherwise  esteemed  than  as  a 
branch  of  the  Papal  Usurpation,  highly  derogatory  to  the 
honour  of  the  King,  and  the  rights  of  his  Crown.  This  is,  as 
I  conceive,  the  sum  of  all  that  hath  been,  and  the  utmost  of 
what,  I  suppose,  can  be  said  in  this  matter. 


*  '  of  the  said  Act.'     In  Editions  subsequent  to  the  First,  'in  the  said 
Act.' 


TO  REGAL  POWER.  151 

SECTION   II. 
In  answer  to  the  former  Objection. 

I.  Whereunto  I  make  answer  as  followeth.     To  the  former 
Objection  I  say,  first,  that  it  is  evidently  of  no  force  at  all 
against  those  Divines,  who  for  the  maintenance  of  Episcopacy 
lay  their  claim  under  another  notion,  and  not  under  that  of 
Jus  Divinum;  which  expression,  for  that  it  is,  by  reason  of 
the  ambiguity  thereof,  subject  to  be  mistaken,  and  that  cap 
tious  men  are  so  willing  to  mistake  it  for  their  own  advantage, 
might  peradventure,  without  loss  of  Truth  or  prejudice  to  the 
cause,  be  with  as  much  prudence  laid  aside,  as  used,  as  in  this, 
so  in  sundry  other  disputes  and  controversies  of  these  times. 

II.  If  it  shall  be  replied,  that  then  belike  the  Proctors  for 
Episcopacy  *  are  not  yet  well  agreed  among  themselves  by 
what  title  they  hold ;  and  that  is  a  shrewd  prejudice  against 
them,  that  they  have  no  good  title.     For  it  is  ever  supposed 
he  that  hath  a  good  title,  knoweth  what  it  is ;  and  we  are  to 
presume  the  power  to  be  usurped,  when  he  that  useth  it,  can 
not  well  tell  how  he  came  by  it.     I  say  therefore,  secondly, 
that  the  difference  between  the  advocates  for  Episcopacy,  is 
rather  in  the  different  manner  of  expressing  the  same  thing, 
than  in  their  different  judgment  upon  the  substance  of  the 
matter.     The  one  sort  making  choice  of  an  expression  which 
he  knoweth  he  is  able  to  make  good  against  all  gainsayers,  if 
they  will  but  understand  him  aright :  the  other  out  of  wariness 
or  condescension  forbearing  an  expression,  no  necessity  requir 
ing  the  use  of  it,  which  he  seeth  to  have  been  subject  to  so 
much  misconstruction. 

III.  For  the  truth  is,  all  this  ado  about  Jus  Divinum  is  in 
the  last  result  no  more  than  a  mere  verbal  nicety :  that  term 
being  not  always  taken  in  one  and  the  same  latitude  of  signifi 
cation.     Sometimes  it  importeth  a  Divine  Precept,  which  is 
indeed  the  primary  and  most  proper  signification :  when  it 
appear eth  by  some  clear,  express,  and  peremptory  command  of 
God  in  His  Word,  to  be  the  Will  of  God  that  the  thing  so 
commanded  should  be  perpetually  and  universally  observed. 


*  '  for  Episcopacy.'      In  Editions  subsequent  to  the  First,   '  of  Epi 
scopacy/ 


152  EPISCOPACY  NOT  PREJUDICIAL 

Of  which  sort,  setting  aside  the  Articles  of  the  Creed  and  the 
Moral  Duties  of  the  Law,  which  are  not  much  pertinent  to  the 
present  Inquiry,  there  are,  as  I  take  it,  very  few  things  that 
can  be  said  to  be  of  Divine  positive  Right  under  the  New 
Testament.*  The  Preaching  of  the  Gospel,  and  Administration 
of  the  Sacraments,  are  two  :  which  when  I  have  named,  I  think 
I  have  named  all. 

IV.  But  there  is  a  secondary  and  more  extended  significa 
tion  of  that  term,  which  is  also  of  frequent  use  among  Divines. 
In  which  sense,  such  things  as  having  no  express  Command  in 
the  Word,  yet  are  found  to  have  authority  and  warrant  from 
the   institution,   example,   and   approbation   either   of  Christ 
Himself  or  His  Apostles,  and  have,  in  regard  of  the  import 
ance  and  usefulness  of  the  things  themselves,  been  held,  by  the 
consentient  judgment  of  all  the   Churches  of  Christ  in  the 
primitive  and  succeeding  ages,  needful  to  be  continued  :  such 
things  I  say  are,  though  not  so  properly  as  the  former,  yet 
usually  and  interpretative  said  to  be  of  Divine  Right.     Of 
which  sort  I  take  the  observation  of  the  Lord's  Day,  the 
ordering  the  Keys,  the  distinction  of  Presbyters  and  Deacons, 
and  some  other  things,  not  all  perhaps  of  equal  consequence, 
to  be.       Unto   Jus  Divinum,   in  that   former   acception,   is 
required  a  Divine  Precept :  in  this  latter,  it  sufficeth  there 
unto  that  a  thing  be  of  Apostolical  institution  or  practice. 
Which  ambiguity  is  the  more  to  be  heeded,  for  that  the  obser 
vation  thereof  is  of  great  use  for  the  avoiding  of  sundry  mis 
takes,  that  through  the  ignorance  or  neglect  thereof  daily 
happen  to  the  engaging  of  men  in  endless  disputes,  and  entan 
gling  their  Consciences  in  unnecessary  scruples. 

V.  Now,  that  the  government  of  the  Churches  of  Christ  by 
Bishops  is  of  Divine  Right  in  that  first  and  stricter  sense,  is  an 
Opinion  at  least  of  great  Probability,  and  such  as  may  more 
easily,  and  upon  better  grounds  be  defended  than  confuted : 
especially  if  in  expounding  those  Texts  that  are  alleged  for  it, 
we  give  such  deference  to  the  authority  of  the  ancient  Fathers, 
and  their  expositions  thereof,  as  wise   and  sober   men  have 
always  thought  it  fit  we  should  do.     Yet  because  it  is  both 
inexpedient  to  maintain  a  dispute  where,  it  needs  not,  and 

*  Compare  the  Case  of  the  Sabbath,  above,  p.  12. 


TO  REGAL  POWER,  153 

needless  to  contend  for  more,  where  less  will  serve  the  turn,  I 
find  that  our  Divines  that  have  travailed  most  in  this  argu 
ment,  where  they  purposely  treat  of  it,  do  rather  choose  to 
stand  to  the  tenure  of  Episcopacy  ex  Apostolica  Designatione, 
than  to  hold  a  contest  upon  the  Title  of  Jus  Divinum,  no 
necessity  requiring  the  same  to  be  done.  They  therefore  that 
so  speak  of  this  government  as  established  by  Divine  Right, 
are  not  all  of  them  necessarily  so  to  be  understood  as  if  they 
meant  it  in  that  first  and  stricter  sense.  Sufficient  it  is  for  the 
justification  of  the  Church  of  England  in  the  constitution  and 
government  thereof,  that  it  is,  as  certainly  it  is,  of  Divine 
Right  in  the  latter  and  larger  signification :  that  is  to  say,  of 
Apostolical  institution  and  approbation ;  exercised  by  the  Apo 
stles  themselves,  and  by  other  persons  in  their  times,  appointed 
and  enabled  thereunto  by  them,  according  to  the  Will  of  our 
Lord  Jesus  Christ,  and  by  virtue  of  the  commission  they  had 
received  from  Him. 

VI.  Which  besides  that  it  is  clear  from  evident  Texts  of 
Scripture,  and  from  the  testimony  of  as  ancient  and  authentic 
Records  as  the  world  hath  any  to  show  for  the  attesting  of  any 
other  part  of  Ecclesiastical  Story,  it  is  also,  in  truth,  a  part  of 
the  established  Doctrine  of  the  Church  of  England,  evidently 
deduced  out  of  sundry  passages  in  the  Book  of  Consecration, 
which  Book  is  approved  in  the  Articles  of  Religion,  Article 
xxxvi,  confirmed  by  Act  of  Parliament,  and  subscribed  unto  by 
all  persons  that  have  heretofore  taken  Orders  in  the  Church, 
or  Degrees  in  the  University ;  and  hath  been  constantly  and 
uniformly  maintained   by  our  best  Writers,  and  by  all  the 
sober,  orderly,  and  orthodox  sons  of  this  Church.     The  Point 
hath  been  so  abundantly  proved  by  sundry  Learned  Men,  and 
cleared  from  the  exceptions  of  Novelists,  that  more  need  not 
be  said  for  the  satisfaction  of  any  intelligent  man,  that  will  but 
first  take  the  pains  to  read  the  books,  and  then  suffer  himself 
to  be  master  of  his  own  reason. 

VII.  Only  I  could  wish  that  they  who  plead  so  eagerly  for  the 
Jus  Divinum  of  the  Lord's  Day,  and  yet  reject,  not  without 
some  scorn,  the  Jus  Divinum  of  Episcopacy,  would  ask  their 
own  hearts,   dealing  impartially  therein,  whether  it  be  any 
apparent  difference  in  the  nature  of  the  things  themselves,  or 
in  the  strength  of  those  reasons  that  have  been  brought  for 


154  EPISCOPACY  NOT  PREJUDICIAL 

either,  that  leadeth  them  to  have  such  different  judgments 
thereof ;  or  rather  some  prejudicate  conceit  of  their  own ; 
which  having  formerly  fancied  to  themselves  even  as  they 
stood  affected  to  parties,  the  same  affections  still  abiding,  they 
cannot  easily  lay  aside.  Which  partiality,  for  I  am  loath  to 
call  it  perverseness,  of  spirit,  is  by  so  much  the  more  inex 
cusable  in  this  particular,  by  how  much  Episcopal  government 
seemeth  to  be  grounded  upon  Scripture  Texts  of  greater 
pregnancy  and  clearness,  and  attested  by  a  fuller  consent  of 
Antiquity  to  have  been  uniformly  and  universally  observed 
throughout  the  whole  Christian  world,  than  the  Lord's  Day 
hath  hitherto  been  shown  to  be. 

VIII.  But  should  it  be  granted,  that  all  the  Defenders  of 
Episcopacy  did  indeed  hold  it  to  be  Jure  Divino  in  the  strictest 
and  most  proper  sense,  yet  could  not  the   Objectors  thence 
reasonably  conclude,  that  it  should  be  eo  nomine  inconsistent 
with  Regal  Power,   or  so  much   as  derogatory  in  the   least 
degree  to  that   Supreme  Power  Ecclesiastical,  which  by  the 
Laws  of  our  Land  is  established,  and  by  the  Doctrine  of  our 
Church  acknowledged  to  be  inherent  in  the  Crown.  *  As  them 
selves  may  easily  see,  if  they  will  but  consider, 

IX.  First,  that  Regal  and  Episcopal  Power  are  two  Powers 
of  quite  different  kinds,  and  such  as,   considered  purely  in 
those  things  that  are  proper  and  essential  to  either,  have  no 
mutual  relation  unto,  or  dependence  upon  the  one  the  other ;  f 
neither  hath  either  of  them  any  thing  to  do  with  the  other. 
The  one  of  them  being  purely  spiritual  and  internal,  the  other 
external  and  temporal,  albeit  in  regard  of  the  persons  that 
are  to  exercise  them,  or  some  accidental  circumstances  apper 
taining  to  the  exercise  thereof,  it  may  happen  the  one  to  be 
someway s  helpful  or  prejudicial  to  the  other,  yet  is  there  no 
necessity  at  all  that  the  very  Powers  themselves  in  respect  of  J 
their  own  natures  should  be,  at  that  distance,  §  either  of  them 
so   destructive   of  other,  ||  but  that   they  might  consist  well 

*  *  in  the  Crown.'     In  Editions  subsequent  to  the  First,  '  in  respect 

subsequent    to   the    First,   'in  the  that.' 

Church/  §  '  at  that  distance.'    In  Editions 

t  '  the  one  the  other.'     In  Edi-  subsequent  to  the  First,  '  at  a  dis- 

tions  subsequent  to  the  First,  '  each  tance.' 

other.'  ||  '  of  other.'     In  Editions  subse- 

t  '  in   respect  of.'     In   Editions  quent  to  the  First,  '  to  other.' 


TO  REGAL  POWER.  155 

enough  together.  Yea,  although  either  of  them,  or  both 
should  claim,  as  indeed  they  both  may  do,  to  be  of  Divine 
Right  independently  upon  the  other.  Let  any  man  come  up 
to  the  point,  and  show  if  he  can,  how  and  wherein  the  Epi 
scopal  Power  is  any  thing  at  all  diminished  by  affirming  the 
Regal  to  be  of  Divine  Right  ?  or  how  and  wherein  the  Regal 
Power  is  at  all  prejudiced,  by  affirming  the  Episcopal  to  be  of 
Divine  Right  ?  The  opposition  between  these  two  terms,  to  be 
from  Heaven,  and  to  be  of  Men,  which  was  objected,  cometh 
not  home  enough :  unless  we  should  affirm  them  both  of  one 
and  the  same  Power  in  the  same  respect.  Which  since  we  do 
not,  that  opposition  hindereth  not  but  that  the  same  Power 
may  be  said  to  be  of  both  in  divers  respects:  viz.  to  be  from 
Heaven,  or  of  God,  in  respect  of  the  substance  of  the  thing  in 
the  general ;  and  yet  to  be  of  men  in  respect  of  the  determi 
nation  of  sundry  particularities  requisite  unto  the  lawful  and 
laudable  exercise  thereof. 

X.  Secondly,  that  the  derivation  of  any  Power  from  God 
doth  not  necessarily  infer  the  non-subjection  of  the  persons  in 
whom  that  Power  resideth  to  all  other  men.  For,  doubtless, 
the  power  that  fathers  have  over  their  children,  husbands  over 
their  wives,  masters  over  their  servants,  is  from  Heaven,  of 
God,  and  not  of  men.  Yet  are  parents,  husbands,  masters, 
in  the  exercise  of  their  several  respective  Powers,  subject  to 
the  Power,  Jurisdiction,  and  Laws  of  their  lawful  Sovereigns. 
And  I  suppose  it  would  be  a  very  hard  matter  for  any  man  to 
find  out  a  clear  and  satisfactory  reason  of  difference  between 
the  Ecclesiastical  Power  and  the  Oeconomical :  why  the  one, 
because  it  claimeth  to  be  of  Divine  Right,  should  be  therefore 
thought  to  be  injurious  to  Regal  Power  ;  and  the  other,  though 
claiming  in  the  same  manner,  not  to  be  injurious. 

XL  Thirdly,  the  Ministerial  Power  in  that  which  is  common 
to  Bishops  with  their  Fellow-Presbyters,  viz.  the  Preaching  of 
the  Word  and  the  Administration  of  the  Sacraments,  &c.  is 
confessed  to  be  from  Heaven  and  of  God,  and  yet  no  prejudice 
at  all  conceived  to  be  done  thereby  to  the  Regal  Power,  be 
cause  the  Ministers  who  exercise  that  Power  are  the  King's 
Subjects,  and  are  also  in  the  executing  of  those  very  acts  that 
are  proper  to  their  Ministerial  Functions  to  be  limited  and 


156  EPISCOPACY  NOT  PREJUDICIAL 

ordered  by  the  King's*  Ecclesiastical  Laws.     A  man  might 
therefore  justly  wonder  (but  that  it  is  no  new  thing  to  find  in 
[Deut.  xxv.  the  bag  of  such  merchants  as  we  have  now  to  deal  with,  pon- 
*3'-'  dus  et  pondus)  how  it  should  come  to  pass  that  the  Episcopal 

Power,  in  that  which  is  peculiar  to  Bishops  above  other  their 
brethren  in  the  Ministry,  viz.  the  Ordaining  of  Priests  and 
Deacons,  and  the  managing  of  the  Keys,  cannot  be  said  to  be 
of  God,  but  it  must  be  forthwith  condemned  to  be  highly 
derogatory  to  the  Regal  Power,  notwithstanding  the  Bishops 
acknowledge  themselves  as  freely  as  any  others  whosoever  to 
be  the  King's  Subjects,  and  submit  themselves,  with  as  much 
willingness,  I  dare  say,  and  some  Presbyterians  know  I  speak 
but  the  truth,  as  the  meanest  of  their  fellow  Ministers  do,  to 
be  limited  in  exercising  the  proper  acts  of  their  Episcopal 
Functions  by  such  Laws  as  have  been  by  Regal  Power  esta 
blished  in  this  Realm.  The  King  doth  no  more  challenge  to 
himself,  as  belonging  to  him  by  virtue  of  his  Supremacy  Ec 
clesiastical,  the  Power  of  Ordaining  Ministers,  excommunicat 
ing  scandalous  offenders,  or  doing  any  other  act  of  Episcopal 
Office  in  his  own  person,  than  he  doth  the  Power  of  Preach 
ing,  Administering  the  Sacraments,  or  doing  any  other  act  of 
Ministerial  Office  in  his  own  person ;  but  leaveth  the  perform 
ance  of  all  such  acts  of  either  sort  unto  such  persons,  as  the 
said  several  respective  Powers  do  of  Divine  Right  belong  unto, 
viz.  of  the  one  sort  to  the  Bishop,  and  of  the  other  to  all 
Priests.  Yet  doth  the  King,  by  virtue  of  that  Supremacy, 
challenge  a  power  as  belonging  unto  him  in  the  right  of  his 
Crown,  to  make  Laws  as  well  concerning  Preaching,  Adminis 
tering  the  Sacraments,  and  other  acts  belonging  to  the  func 
tion  of  a  Priest,  as  concerning  Ordination  of  Ministers,  pro 
ceedings  in  matters  of  Ecclesiastical  cognizance  in  the  Spiritual 
Courts,  and  other  acts  belonging  to  the  function  of  a  Bishop. 
To  which  Laws  as  well  the  Priests  as  the  Bishops  are  subject, 
and  ought  to  submit  to  be  limited  and  regulated  thereby  in 
the  exercise  of  those  their  several  respective  Powers,  their 
claim  to  a  Jus  Divinum,  and  that  their  said  several  Powers 
are  of  God,  notwithstanding.  I  demand  then,  as  to  the  Regal 


*  *  by  the  King's.'    In  Editions  subsequent  to  the  First,  '  by  the  Eccle 
siastical  Laws.' 


TO  REGAL  POWER.  157 

Power,  is  not  the  case  of  the  Bishops  and  of  the  Ministers 
every  way  alike  ?  Do  they  not  both  pretend  their  Powers  to 
be  of  God  ?  And  are  they  not  yet  for  all  that  both  bound  in 
the  exercise  of  those  Powers  *  to  obey  the  King  and  his  Laws  ? 
Is  there  not  clearly  the  same  reason  of  both  ?  How  then 
cometh  it  to  pass,  that  these  are  pronounced  innocent,  and 
those  guilty  ?  Can  any  think  God  will  wink  at  such  foul  par 
tiality?  or  account  them  pure  with  the  bag  of  deceitful  [Micah  vi. 

.      j.       0  II.] 

weights  r 

XII.  Fourthly,  that  there  can  be  no  fear  of  any  danger  to 
arise  to  the  prejudice  of  the  Regal  Power,  from  the  opinion 
that  Bishops  are  Jure  Divino,  unless  that  opinion  should  be 
stretched  to  one  of  these  two  constructions :  viz.  as  if  it  were 
intended,  either,  i°,  that  all  the  Power  which  Bishops  have 
legally  exercised  in  Christian  Kingdoms  did  belong  to  them 
as  of  Divine  Right ;  or,  2°,  that  Bishops  living  under  Christian 
Kings  might  at  least  exercise  so  much  of  their  power  as  is  of 
Divine  Right  after  their  own  pleasure,  without,  or  even  against 
the  King's  leave,  or  without  respect  to  the  Laws  and  Customs 
of  the  Realm.  Neither  of  which  is  any  part  of  our  meaning. 
All  Power,  to  the  exercise  whereof  our  Bishops  have  pre 
tended,  cometh  under  one  of  the  two  heads :  of  Order,  or  of 
Jurisdiction.  The  Power  of  Order  consisteth  partly  in  Preach 
ing  the  Word  and  other  Offices  of  Public  Worship,  common 
to  them  with  their  fellow  Ministers  ;  partly  in  Ordaining  Priests 
and  Deacons,  admitting  them  to  their  particular  Cures,  and 
other  things  of  like  nature,  peculiar  to  them  alone.  The  power 
of  Jurisdiction  is  either  internal,  in  retaining  and  remitting 
sins  in  foro  Conscientiae,  common  to  them  also,  for  the  sub 
stance  of  the  authority,  though  with  some  difference  of  degree, 
with  other  Ministers,  or  external  for  the  outward  government 
of  the  Church  in  some  parts  thereof  peculiar  to  them  alone. 
For  that  external  Power  is  either  directive,  in  prescribing  rules 
and  orders  to  those  under  their  Jurisdictions,  and  making 
Canons  and  Constitutions  to  be  observed  by  the  Church, 
wherein  the  inferior  Clergy  by  their  representatives  in  Con 
vocation  have  their  votes  as  well  as  the  Bishops,  and  both 


*  '  of  those  Powers/     In  Editions  subsequent  to  the  First,  '  of  both 
those  Powers.' 


158  EPISCOPACY  NOT  PREJUDICIAL 

dependency  upon  the  King  (for  they  cannot  either  meet  with 
out  his  Writ,  or  treat  without  his  Commission,  or  establish 
without  his  Royal  Assent) ;  or  judiciary  and  coercive,  in  giv 
ing  sentence  in  foro  exteriori  in  matters  of  Ecclesiastical  Cog 
nisance,  excommunicating,  fining,  imprisoning  offenders,  and 
the  like.  Of  these  Powers,  some  branches,  not  only  in  the 
exercise  thereof,  but  even  in  the  very  substance  of  the  Power 
itself,  as  namely  that  of  external  Jurisdiction  coercive,  are  by 
the  Laws  declared,  and  by  the  Clergy  acknowledged,  to  be 
wholly  and  entirely  derived  from  the  King,  as  the  sole  foun 
tain  of  all  authority  of  external  Jurisdiction,  whether  spiritual 
or  temporal,  within  the  Realm ;  and  consequently  not  of  Di 
vine  Right.  Other  some,  although  the  substance  of  the  Power 
itself  be  immediately  from  God,  and  not  from  the  King,  as 
those  of  Preaching,  Ordaining,  Absolving,  &c,  yet  are  they  so 
subject  to  be  inhibited,  limited,  or  otherwise  regulated  in  the 
outward  exercise  of  that  Power  by  the  Laws  and  Customs  of 
the  Land,  as  that  the  whole  execution  thereof  still  dependeth 
upon  the  Regal  Authority.  And  how  can  the  gross  of  that 
Power  be  prejudicial  to  the  King  or  his  Supremacy,  whereof 
all  the  parts  are  confessed  either  to  be  derived  from  him,  or 
not  to  be  executed  without  him  ? 

XIII.  Fifthly,  that  if  Episcopacy  must  be  therefore  con 
cluded  to  be  repugnant  to  Monarchy,  because  it  claimeth  to 
be  of  Divine  Right,  then  must  Monarchs  either  suffer  within 
their  dominions  no  form  of  Church  Government  at  all,  and 
then  will  Church,  and  with  it  Religion,  soon  fall  to  the  ground ; 
or  else  they  must  devise  some  new  model  of  Government,  such 
as  never  was  yet  used  or  challenged  in  any  part  of  the  Chris 
tian  world:  since  no  form  of  Government  ever  yet  used,  or 
challenged,  but  hath  claimed  to  a  Jus  Divinum  as  well  as 
Episcopacy.  Yea,  I  may  say  truly,  every  one  of  them  with 
far  more  noise,  though  with  far  less  reason  than  Episcopacy 
hath  done.  And  therefore  of  what  party  soever  the  Objectors 
are,  Papists,  Presbyterians,  or  Independents,  they  show  them 
selves  extremely  partial  against  the  honest  regular  Protestant, 
in  condemning  him  as  an  enemy  to  Regal  Power  for  holding 
that  in  his  way,  which,  if  it  be  justly  chargeable  with  such  a 
crime,  themselves  holding  the  very  same  in  their  several  ways, 
are  every  whit  as  deeply  guilty  of  as  he. 


TO  REGAL  POWER,  159 

XI\r.  Lastly,  that  this  their  partiality  is  by  so  much  the 
more  inexcusable,  by  how  much  the  true  English  Protestant 
for  his  Government  not  only  hath  a  better  title  to  a  Jus  Di 
vinum  than  any  of  the  other  three  have  for  theirs,  but  also 
pleadeth  the  same  with  more  caution  and  modesty  than  any 
of  them  do.  Which  of  the  four  pretenders  hath  the  best  title, 
is  no  part  of  the  business  we  are  now  about.  The  trial  of  that 
will  rest  upon  the  strength  of  the  arguments  that  are  brought 
to  maintain  it :  wherein  the  Presbyterians  perhaps  will  not 
find  any  very  great  advantage  beyond  the  rest  of  those  that 
contest  for  it.  But  let  the  right  be  where  it  will  be,  we  will 
for  the  present  suppose  them  all  to  have  equal  title,  and  thus 
far  indeed  they  are  equal,  that  every  one  taketh  his  own  to 
be  best;  and  it  shall  suffice  to  show,  that  the  Jus  Divinum 
is  pleaded  by  the  Episcopal  party  with  more  calmness  and 
moderation,  and  with  less  derogation  from  Regal  Dignity, 
than  by  any  other  of  the  three. 

XV.  For,  first,  the  rest,  when  they  spake  *  of  Jus  Divinum 
in  reference  to  their  several  ways  of  Church-  Government,  take 
it  in  the  highest  elevation,  in  the  first  and  strictest  sense. 
The  Papist  groundeth  the  Pope's  Oecumenical  Supremacy 
upon  Christ's  Command  to  Peter  to  execute  it,  and  to  all  the 
flock  of  Christ,  Princes  also  as  well  as  others,  to  submit  to 
him  as  their  Universal  Pastor.  The  Presbyterian  crieth  up 
his  Model  of  Government  and  Discipline,  though  minted  in 
the  last  by-gone  century,  as  the  very  sceptre  of  Christ's  King 
dom,  whereunto  all  Kings  are  bound  to  submit  theirs :  making 
it  as  unalterable  and  inevitably  necessary  to  the  being  of  a 
Church,  as  the  Word  and  Sacraments  are.  The  Independent 
Separatist  also,  upon  that  grand  principle  of  Puritanism,  com 
mon  to  him  with  the  Presbyterian,  the  very  root  of  almost  all 
the  Sects  in  the  world,  viz.  that  nothing  is  to  be  ordered  in 
Church  matters,  other,  or  otherwise  than  Christ  hath  ap 
pointed  in  His  Word,  holdeth  that  any  company  of  people 
gathered  together  by  mutual  consent  in  a  Church-way  is  Jure 
Divino  free  and  absolute  within  itself,  to  govern  itself  by  such 
rules  as  it  shall  judge  agreeable  to  God's  Word,  without  de 
pendence  upon  any  but  Christ  Jesus  alone,  or  subjection  to  any 

*  *  spake.'     So  in  all  the  Editions.     ?  '  speak.' 


160  EPISCOPACY  NOT  PREJUDICIAL 

Prince,  Prelate,  or  other  human  person  or  Consistory  whatso 
ever.  All  these,  you  see,  do  not  only  claim  to  a  Jus  Divi- 
num,  and  that  of  a  very  high  nature,  but  in  setting  down  their 
opinions  weave  in  some  expresses  tending  to  the  diminution  of 
the  Ecclesiastical  Supremacy  of  Princes.  Whereas  the  Epi 
scopal  Party  neither  meddle  with  the  power  of  Princes,  nor 
are  ordinarily  very  forward  to  press  the  Jus  Divinum,  but 
rather  purposely  decline  the  mentioning  of  it,  as  a  term  sub 
ject  to  misconstruction,  as  hath  been  said,  or  else  so  interpret 
it  as  not  of  necessity  to  import  any  more  than  an  Apostolical 
Institution.  Yet  the  Apostle's  authority  in  that  Institution, 
being  warranted  by  the  example,  and,  as  they  doubt  not,  the 
direction  of  their  Master,  Jesus  Christ,  they  worthily  esteem 
to  be  so  reverend  and  obligatory,  as  that  they  would  not  for  a 
world  have  any  hand  in,  or  willingly  and  deliberately  contri 
bute  the  least  assistance  towards,  much  less  bind  themselves 
by  solemn  League  and  Covenant  to  endeavour,  the  exstirpation 
of  that  Government ;  but  rather  on  the  contrary  hold  them 
selves  in  their  consciences  obliged,  to  the  uttermost  of  their 
powers  to  endeavour  the  preservation  and  continuance  thereof 
in  these  Churches,  and  do  heartily  wish  the  restitution  and 
establishment  of  the  same,  wheresoever  it  is  not,  or  whereso 
ever  it  hath  been  heretofore,  under  any  whatsoever  pretence, 
unhappily  laid  aside,  or  abolished. 

XVI.  Secondly,  the  rest,  not  by  remote  inferences,  but  by 
immediate  and  natural  deduction  out  of  their  own  acknow 
ledged  principles,  do  some  way  or  other  deny  the  King's 
Supremacy  in  matters  Ecclesiastical :  either  claiming  a  power 
of  Jurisdiction  over  him,  or  pleading  a  privilege  of  Exemption 
from  under  him.  The  Papists  do  it  both  ways,  in  their  several 
doctrines  of  the  Pope's  Supremacy,  and  of  the  Exemption  of 
the  Clergy.  The  Puritans  of  both  sorts,  who  think  they  have 
sufficiently  confuted  every  thing  they  have  a  mind  to  mislike, 
if  they  have  once  pronounced  it  Popish  and  Anti-Christian,  do 
yet  herein,  as  in  very  many  other  things,  and  some  of  them  of 
the  most  dangerous  consequence,  symbolize  with  the  Papists, 
and  after  a  sort  divide  that  branch  of  Anti-Christianism 
wholly  between  them :  the  Presbyterians  claiming  to  their 
Consistories  as  full  and  absolute  spiritual  jurisdiction  over 
Princes,  with  power  even  to  excommunicate  them,  if  they 


TO  REGAL  POWER,  161 

shall  see  cause  for  it,  as  the  Papists  challenge  to  belong  to  the 
Pope;  and  the  Independents  exempting  their  Congregations 
from  all  spiritual  subjection  to  them,  in  as  ample  manner,  as  the 
Papists  do  their  Clergy.  Whereas  the  English  Protestant  Bishops 
and  regular  Clergy,  as  becometh  good  Christians  and  good  Sub 
jects,  do  neither  pretend  to  any  jurisdiction  over  the  Kings  of 
England,  nor  withdraw  their  subjection  from  them;  but  acknow 
ledge  them  to  have  Sovereign  Power  over  them,  as  well  as  over 
their  other  subjects ;  and  that  in  all  matters,  Ecclesiastical  as 
well  as  temporal.  By  all  which  it  is  clear,  that  the  Jus  Divi- 
num  of  Episcopacy,  as  it  is  maintained  by  those  they  call, 
stylo  novo,  the  Prelatical  party  in  England,  is  not  an  opinion 
of  so  dangerous  a  nature,  nor  so  derogatory  to  the  Regal 
Powers,  as  the  adversaries  thereof  would  make  the  world 
believe  it  is;  but  that  rather,  of  all  the  forms  of  Church- 
Government  that  ever  yet  were  endeavoured  to  be  brought 
into  the  Churches  of  Christ,  it  is  the  most  innocent  in  that 
behalf. 

SECTION  III. 
In  answer  to  the  latter  Objection. 

I.  Having  thus  cleared  the  opinion  held  concerning  Episco 
pacy  in   the    Church   of  England  from   the    crime   unjustly 
charged  upon  it  by  the   adversaries,  but  whereof  in   truth 
themselves  are  deeply  guilty,  in  their  former  Objection,  our 
next  business  will  be  the  easier,  to  justify  it  in  the  practice 
also  from  the  like  charge  laid  against  it  in  the  latter  Objec 
tion,  by  shewing  that  the  Jurisdiction  exercised  by  the  Bishops 
within  this  Realm,  and  namely  in  that  particular  which  the 
Objectors  urge  with  most  vehemency,  of  acting  so  many  things 
in  their  own  names,  is  no  way  derogatory  to  the  King's  Majes 
ty's  Power  or  honour.     Wherein  it  were  enough  for  the  satis 
faction  of  every  understanding  man,  without  descending  to  any 
further  particularities,  to  shew  the  impertinency  of  the  Objec 
tors  from  these  two  general  Considerations. 

II.  First,  that  the  Bishops  have  exercised  no  Jurisdiction  in 
foro  externo  within  this  Realm  but  such  as  hath  been  granted 
unto  them  by  the  successive  Kings  of  England ;  neither  have 
challenged  any  such  Jurisdiction  to  belong  unto  them  by  any 
inherent  right  or  title  in  their  persons  or  callings,  but  only  by 

SANDERSON,  VOL.  V.  M 


162  EPISCOPACY  NOT  PREJUDICIAL 

emanation  and  derivation  from  the  Royal  Authority.  The 
very  words  of  the  Statute,  primo  Edw.  VI,  in  the  Objection 
mentioned  run  thus  :  '  Seeing  that  all  authority  of  Jurisdiction 
Spiritual  and  Temporal  is  derived  and  deducted  from  the 
King's  Majesty  as  Supreme  Head,  and  so  justly  acknowledged 
by  the  Clergy  of  the  said  Realms,  and  that  all  Courts  Eccle 
siastical  be  kept  by  no  other  power  or  authority,  either  foreign 
or  within  the  Realms,  but  by  the  authority  of  His  most  Excel 
lent  Majesty,'  &c.  Now  the  regular  exercise  of  a  derived 
Power  is  so  far  from  destroying,  or  any  way  diminishing  that 
original  Power  from  whence  it  is  derived,  as  that  it  rather 
confirmeth  and  establisheth  the  same.  Yea,  the  further  such 
derived  Power  is  extended  and  enlarged  in  the  exercise 
thereof,  so  as  it  be  regular,  that  is,  so  long  as  it  containeth 
itself  within  the  bounds  of  its  grant,  and  exceedeth  not  the 
limits  prefixed  thereunto  by  that  original  Power  that  granted 
it,  the  more  it  serveth  to  set  forth  the  honour  and  greatness  of 
that  original  power :  since  the  virtue  of  the  efficient  Cause  is 
best  known  by  the  greatness  of  the  effect ;  for  propter  quod 
unumquodque  est  tale,  illud  ipsum  est  magis  tale.  As  the 
warmth  of  the  room  doth  not  lessen  the  heat  of  the  fire  upon 
the  hearth,  but  is  rather  a  sign  of  the  greatness  of  that  heat : 
nor  doth  the  abundance  of  sap  in  the  branches  cause  any 
abatement  in  the  root,  but  is  rather  an  evident  demonstration 
of  the  greater  plenty  there. 

III.  Secondly,  that  it  is  one  of  the  greatest  follies  in  the 
world,  to  endeavour  in  good  earnest  to  maintain  any  thing  by 
argument,  when  we  have  the  evidence  of  sense  or  experience 
to  the  contrary.  For  what  is  it  cum  ratione  insanire,  if  this 
be  not  ?  to  deny  fire  to  be  hot,  or  water  to  be  moist,  or  snow 
to  be  white,  when  our  senses  inform  us  they  are  such  ?  Or  to 
prove  by  argument  that  life  may  be  perpetuated  by  the  help 
of  art  and  good  diet,  or  that  infants  are  capable  of  faith  or 
instruction  by  ordinary  means,  when  experience  showeth  the 
contrary.  Now  the  experience  of  above  fourscore  years,  ever 
since  the  beginning  of  Queen  Elizabeth's  Reign,  doth  make  it 
most  evident,  that  the  exercise  of  Episcopal  Jurisdiction  by  the 
Protestant  Bishops  here,  was  so  far  from  diminishing  the 
Power,  or  eclipsing  the  Glory  of  the  Crown,  that  the  Kings 
and  Queens  of  England  never  enjoyed  their  Royal  Power  in  a 


TO  REGAL  POWER.  168 

fuller  measure,  or  flourished  with  greater  lustre,  honour,  and 
prosperity,  than  when  the  Bishops,  by  their  favour,  enjoyed 
the  full  liberty  of  their  Courts,  Jurisdictions,  honours,  and  pri 
vileges,  according  to  ancient  grants  of  former  Kings,  and  the 
Laws  and  Customs  of  England.  On  the  other  side,  in  what 
condition  of  power  and  honour,  otherwise  than  in  the  hearts 
of  his  oppressed  subjects,  our  most  pious  and  gracious  Sove 
reign  that  now  is  hath  stood,  and  at  this  present  standeth, 
through  the  prevalency  of  the  Smectymnuan  Faction,*  ever 
since  they  had  the  opportunity  and  forehead,  from  lopping  off, 
as  was  at  first  pretended,  some  luxuriant  superfluities,  as  they 
at  least  imagined  them  to  be,  in  the  branches  of  Episcopal 
Jurisdiction,  as  High  Commission  Oath,  ex  officio^  &c,  to  pro 
ceed  to  take  away  Episcopacy  itself  root  and  branch,  it  were 
a  happy  thing  for  us,  if  the  lamentable  experience  of  these 
late  times  would  suffer  us  to  be  ignorant.  So  as  we  now  look 
upon  that  short  aphorism  so  usual  with  His  Majesty's  Royal 
Father,  '  No  Bishop,  no  King,'  J  not  as  a  sentence  only  full  of 
present  truth  when  it  was  uttered,  but  rather  as  a  sad  pro 
phecy  of  future  events,  since  come  to  pass.  The  miseries  of 
these  wasting  divisions  both  in  the  Church  and  Commonwealth 
we  cannot  with  any  reason  hope  to  see  an  end  of,  until  it  shall 
please  Almighty  God,  in  His  infinite  mercy  to  a  sinful  Nation, 
to  restore  them  both,  King  and  Bishops,  to  their  ancient,  just, 
and  rightful  Power ;  and  in  order  thereunto  graciously  to  hear 
the  weak  prayers  of  a  small  oppressed  party,  yet  coming  from 
loyal  hearts,  and  going  not  out  of  feigned  lips,  beyond  the 
loud,  crying  perjuries,  sacrileges,  and  oppressions  of  those  that 


*  Smectymnuus,  made  up  of  the  whom  it  was  administered  to  an- 

Initials  of  Stephen  Marshall,  Ed-  swer  all  questions,  even  to  the  cri- 

mund  Calamy,  Thomas  Young,  minatingof  themselves  or  their  most 

Matthew  Newcomen,  and  William  intimate  friends.  Reasons  for  and 

Spurstow,  was  a  feigned  Name  against  the  Court  and  the  Oath  are 

under  which  those  five  Divines,  in  given  by  Fuller,  in  his  Church  His- 

1641,  published  an  Answer  to* An  tory,  Book  ix.  Cent.  xvi.  Sect.  5. 

Humble  Remonstrance  to  the  High  See  Strype's  Life  of  Whitgift,  ii.  28, 

Court  of  Parliament  by  a  dutiful  76,  and  Appendix  232,  263,  8°.  for 

son  of  the  Church,'  drawn  up  by  Cartwright's  refusal  to  take  the  Oath 

Bp.  Hall  in  the  preceding  year.  ex  cfficio  in  1590. 

f  The  Court  of  High  Commission  J  See  Barlow's  Sum  and  Sub- 
was  constituted  in  1584,  and  abo-  stance  of  the  Conference  at  Hampton 
lished  in  1641.  The  Oath  ex  qfficio  Court,  pp.  36,  82;  or  in  Cardwell's 
or  ex  officio  mero  obliged  those  to  History  of  Conferences,  p.  203. 

M  2 


164  EPISCOPACY  NOT  PREJUDICIAL 

now  exercise  an  arbitrary  Sovereignty  over  their  fellow- 
subjects  Avithout  either  justice  or  mercy,  together  with  the 
abominable  hypocrisy  and  disloyalty  that  hath  so  long  reigned 
in  them  and  their  adherents. 

IV.  Those  two  general  Considerations,  although  they  might, 
as  I  said,  suffice  to  take  away  the  force  of  the  Objection,  with 
out  troubling  ourselves  or  the  Reader  with  any  further  answer 
thereunto,  yet  that  the   Objectors   may  not   have  the  least 
occasion  given  them  to  quarrel  the  proceedings,*  as  if  we  did 
purposely  decline  a  just  trial,  we  shall  come  up  a  little  closer, 
and  examine  more  particularly  every  material  point,  in  the 
order  as  they  lie  in  the  Objection  aforesaid.     And  the  Points 
are  three. 

1.  That  the  manner  used  by  the  Bishops,  in  sending  out 
their  Summonses,  &c.  in  their  own  names,  is  contrary 
to  the  form  and  order  of  other  Courts. 

2.  That  such  forms  of  Process  seem  to  have  at  first  pro 
ceeded  from   the   usurped   power   of  the   Bishops   of 
Rome,  who  laboured  by  all  possible  means  to  bring 
down  the  Regal  Power  and  set  up  their  own. 

3.  That  upon  these  very  grounds  the  Custom  was  altered 
by  Act  of  Parliament,  and  a  Statute  made  i  Edw.  VI.  ,f 
howsoever  since  repealed  and  discontinued,  that  all  Pro 
cesses  Ecclesiastical  should  be  made  in  the  King's  Name, 
and  not  in  the  Bishops'. 

V.  As  to  the  first  point,  true  it  is  that  the  manner  used  by 
the  Bishops  in  the  Ecclesiastical  Courts,  viz.  in  issuing  out 
Summonses,   Citations,  Processes,   giving  Judgments,   &c.  in 
their  own  Names>  and  not  in  the  King's,  is  different  from  the 
mariner  used  in  the  King's  Bench,  Exchequer,  Chancery,  and 
sundry  other   Courts.     But  that  difference   neither   doth  of 
necessity  import  an  independency  of  the  Ecclesiastical  Courts 
upon  the  King,  nor  did  in  all  probability  arise  at  the  beginning 
from  the  opinion  of  any  such  independency;  nor  ought  in 
reason  to  be  construed  as  a  disacknowledgment  of  the  King's 
Authority  and  Supremacy  Ecclesiastical. 

VI.  For,  first,  there  is  between  such   Courts  as  are  the 
King's  own  immediate  Courts,  and  such  Courts  as  are  not,  a 

*  '  quarrel  the  proceedings.'     Compare  Sermon  iii.  ad  Magistratum, 
§.13.  t  See  above,  p.  145. 


TO  REGAL  POWER.  165 

great  difference  in  this  point.  Of  the  former  sort  are  espe 
cially  the  King's  Bench  and  Chancery :  as  also  the  Courts  of 
Common  Pleas,  Exchequer,  Justices  of  Gaol-delivery,  &c.  In 
the  King's  Bench  the  Kings  themselves  in  former  times  have 
often  personally  sat,  whence  it  came  to  have  the  name  of  the 
King's  Bench ;  neither  was  it  tied  to  any  particular  place,  but 
followed  the  King's  person.  At  this  day  also  all  Writs  return 
able  there  run  in  this  style,  Coram  nobis,  and  not,  as  in  some 
other  Courts,  Coram  Justitiariis  nostris  or  the  like ;  and  all 
Judicial  Records  there  are  styled,  and  the  Pleas  there  holden 
entered,  Coram  Rege,  and  not  Coram  Justitiariis  Domini 
Regis.  Appeals  also  are  made  from  inferior  Judges  in  other 
Courts  to  the  King  in  Chancery,  because  in  the  construction  of 
the  Laws  the  King's  personal  Power  and  Presence  is  supposed 
to  be  there  ;  and  therefore  Sub-poznas  granted  out  of  that 
Court,  and  all  matters  of  Record  passed  there,  run  in  the  same 
style.  Coram  Rege,  fyc ;  forasmuch  as  in  the  Judges  in  these 
two  Courts  there  is  a  more  immediate  representation  of  the 
King's  personal  power  and  presence,  than  in  the  Judges  of 
those  other  Courts  of  Common  Pleas,  Exchequer,  &c.  which 
yet,  by  reason  of  his  immediate  virtual  power  and  presence, 
are  the  King's  immediate  Courts  too.  In  regard  of  which  his 
immediate  virtual  power,  although  the  style  of  the  Writs  and 
Records  there  be  not  Coram  nobis,  Coram  Rege,  as  in  the 
former,  but  only  Coram  Justitiariis,  Coram  Baronibus  nos 
tris,  fyc,  yet  inasmuch  as  the  Judges  in  those  Courts  are  the 
King's  immediate  sworn  Ministers  to  execute  justice,  and  to  do 
equal  right  to  all  the  King's  people  in  his  name,  therefore  all 
Processes,  Pleas,  Acts,  and  Judgments  arc  made  and  done  in 
those  Courts,  as  well  as  in  the  two  former,  in  the  King's  Name. 
But  in  such  Courts  as  do  not  suppose  any  such  immediate 
representation  or  presence  of  the  King's  either  personal  or 
virtual  power,  as  that  thereby  they  may  be  holden  and  taken 
to  be  the  King's  own  immediate  Courts,  the  case  is  far  other 
wise.  For  neither  are  the  Judges  in  those  Courts  sworn  the 
King's  Judges,  to  administer  justice  and  do  right  to  the  King's 
subjects  in  his  name  and  stead ;  nor  do  they  take  upon  them 
the  authority,  to  cite  any  person,  or  to  give  any  sentence,  or 
to  do  any  act  of  jurisdiction  in  the  King's  name ;  having  never 
been  by  him  authorized  so  to  do.  Of  this  sort  are,  amongst 


166  EPISCOPACY  NOT  PREJUDICIAL 

others  best  known  to  them  that  are  skilled  in  the  Laws  of  this 
Realm,  all  Courts-Baron  held  by  the  Lord  of  a  Manor,  Cus 
tomary  Courts  of  Copyholders,  &c.  and  such  Courts  as  are 
held  by  the  King's  grant,  by  Charter  to  some  Corporation,  as 
to  a  City,  Borough,  or  University ;  or  else  by  long  usage  and 
prescription  of  time.  In  all  which  Courts,  and  if  there  be  any 
other  of  like  nature,  Summonses  are  issued  out,  and  Judgments 
given,  and  all  other  Acts  and  Proceedings  made  and  done  in 
the  name  of  such  persons  as  have  chief  authority  in  the  said 
Courts,  and  not  in  the  name  of  the  King :  so  as  the  styles  run 
thus,  A.  B.  Major  civitatis  Ebor. ;  N.  M.  Cancellarius  Uni- 
versitatis  Oxon.  and  the  like ;  and  not  Carolus,  Dei  Gratia, 
%c. 

VII.  Upon  this  ground  it  is  that  our  Lawyers*  tell  us  out 
of  Bracton,f  that,  in  case  of  Bastardy  to  be  certified  by  the 
Bishop,  no  inferior  Court,  as  London,  York,  Norwich,  or  any 
other  Incorporation,  can  write  to  the  Bishop  to  require  him  to 
certify  ;  but  any  of  the  King's  Courts  at  Westminster,  as  Com 
mon  Pleas,  King's  Bench,  &c.  may  write  to  him  to  certify  in 
that  case.     The  reason  is,  because  Nullus  alius  prceter  Begem 
potest  Episcopo  demandare  inquisitionem  faciendam.   Which 
maketh  it  plain  that  the  King's  immediate  Power,  either  per 
sonal  or  virtual,  is  by  the  Law  supposed  to  be  present  in 
Courts  of  the  one  sort,  not  of  the  other :  the  one  sort  being 
his  own  immediate  Courts,  and  the  other  not. 

VIII.  Now   that    the    Ecclesiastical    Courts,    wherein    the 
Bishops  exercise  their  jurisdiction,  are  of  the  latter  sort,  I 
doubt  not  but  our  Law-books  will  afford  plenty  of  arguments 
to  prove  it,  beyond  all  possibility  of  contradiction  or  cavil. 
Which,  being  little  versed  in  those  studies,  I  leave  for  them  to 
find  out  who  have  leisure  to  search  the  books,  and  do  better 
understand  the  nature,  constitution,  differences,  and  bounds  of 
the  several  Courts  within  this  realm.     One  argument  there  is, 
very  obvious  to  every  understanding,  which  because  I  shall  have 
fit  occasion  a  little  after  to  declare,  I  will  not  now  any  longer 
insist  upon,  taken  from  the  nature  of  the  jurisdiction  of  these 
Courts,  so  far   distant  from  the  jurisdiction  appertaining  to 


*  Coke,  I.  Instit.  Book  ii.  Sect.         f  De  Legibus  et  Consuetudinibus 
201.  Angliae,  iv.  19. 


TO  REGAL  POWER.  167 

those  other  Courts,  that  these  are  notoriously  separated  and 
in  common  and  vulgar  speech  distinguished  from  all  other  by 
the  peculiar  name  and  appellation  of  the  Spiritual  Courts.  But 
another  argument,  which  those  books  have  suggested,  I  am 
the  more  willing  here  to  produce,  for  that  it  not  only  suffi 
ciently  proveth  the  matter  now  in  hand,  but  is  also  very  need 
ful  to  be  better  known  abroad  in  the  world  than  it  is,  for  the 
removing  of  a  very  unjust  censure,  which,  merely  for  want 
of  the  knowledge  of  the  true  cause,  hath  been  laid  upon  the 
Bishops  in  one  particular,  to  their  great  wrong  and  prejudice. 
It  hath  been  much  talked  on,  not  only  by  the  common  sort  of 
people,  but  by  some  persons  also  of  better  rank  and  under 
standing,  and  imputed  to  the  Bishops  as  an  act  of  very  high 
insolency,  that  in  their  Processes,  Patents,  Commissions,  Li 
cences,  and  other  Instruments  whereunto  their  Episcopal  Seal 
is  affixed,  so  oft  as  they  have  occasion  to  mention  themselves, 
the  style  runneth  evermore  in  the  plural  number,  JVos,  G.  Can- 
tuar.  Archiepiscopus,  Cor  am  nobis,  Salvo  nobis,  Sfc.  just  as  it 
doth  in  His  Majesty's  Letters  Patents  and  Commissions :  there 
by  shewing  themselves,  say  they,  as  if  they  were  his  fellows 
and  equals.  All  this  great  noise  and  clamour  against  the  pride 
of  the  Bishops  upon  this  score,  proceedeth,  as  I  said,  merely 
from  the  ignorance  of  the  true  original  cause  and  ground  of 
that  innocent  and  ancient  usage  ;  and  therefore  cannot  signify 
much  to  any  reasonable  and  considering  man,  when  that 
ground  is  discovered :  which  is  this,  viz.  that  every  Bishop  is 
in  construction  of  our  Laws  a  Corporation.  For  although  the 
Bishop  of  himself  and  in  his  private  and  personal  capacity  be 
but  a  single  person  as  other  men  are,  and  accordingly  in  his 
Letters  concerning  his  own  particular  affairs,  and  in  all  other 
his  actings  upon  his  own  occasions  and  as  a  private  person, 
writetli  of  himself  in  the  singular  number,  as  other  private 
men  do ;  yet  for  as  much  as  in  his  public  and  politic  capacity, 
and  as  a  Bishop  in  the  Church  of  England,  he  standeth  in  the 
eye  of  the  Law  as  a  Corporation,  the  King  not  only  alloweth 
him,  acting  in  that  capacity,  to  write  of  himself  in  the  plural 
number,  but  in  all  Writs  directed  to  him  as  Bishop,  as  in 
Presentations,  and  the  like,  bespeaketh  him  in  the  plural  num 
ber,  Vestrae  Dioecesis,  Vobis  praesentamus,  fyc.  The  Bishop 
then  being  a  Corporation,  and  that  by  the  King's  authority.,  as 


168  EPISCOPACY  NOT  PREJUDICIAL 

all  other  Corporations,  whether  simple  or  aggregate,  whether 
by  Charter  or  Prescription,  are,  it  is  meet  he  should  hold  his 
Courts,  and  proceed  therein  in  the  same  manner  and  form, 
where  there  is  no  apparent  reason  to  the  contrary,  as  other 
Corporations  do.  And  therefore  as  it  would  be  a  high  pre 
sumption  for  the  Chancellor  and  Scholars  of  one  of  the  Uni 
versities,  being  a  Corporation  to  whom  the  King  by  his  Charter 
hath  granted  a  Court,  or  for  the  Mayor  and  Aldermen  of  a 
City  for  the  same  reason,  to  issue  Writs,  or  do  other  acts  in 
their  Courts  in  the  King's  Name,  not  having  any  authority 
from  the  King  or  the  grant,  or  from  the  Laws  and  Customs  of 
England  so  to  do :  so  doubtless  it  would  for  the  same  reason 
be  esteemed  a  presumption  no  less  intolerable  for  the  Bishops 
to  use  the  King's  Name  in  their  Processes  and  judicial  acts, 
not  having  any  sufficient  legal  warrant  or  authority  for  so 
doing. 

IX.  Which  if  it  were  duly  considered,  would  induce  any 
reasonable  man  to  believe  and  confess  that  this  manner  of 
proceeding  in  their  own  Names  used  by  the  Bishops  in  their 
Courts,  is  so  far  from  trenching  upon  the  Regal  Power  and 
Authority,  which  is  the  crime  charged  upon  it  by  the  Object 
ors,  that  the  contrary  usage,  unless  it  were  enjoined  by  some 
Law  of  the  Land,  as  it  was  in  the  Reign  of  King  Edward  the 
Sixth,  might  far  more  justly  be  charged  therewithal.  For  the 
true  reason  of  using  the  King's  Name  in  any  Court,  is  not 
thereby  to  acknowledge  the  emanation  of  the  Power  or  Juris 
diction  of  that  Court  from,  or  the  subordination  of  that  Power 
unto,  the  King's  Power  or  Authority,  as  the  Objectors  seem 
to  suppose ;  but  rather  to  show  the  same  Court  to  be  one  of 
the  King's  own  immediate  Courts,  wherein  the  King  himself 
is  supposed,  in  the  construction  of  the  Law,  either  by  his  per 
sonal  or  virtual  power  to  be  present.  And  the  not  using  of 
the  King's  Name  in  other  Courts  doth  not  infer,  as  if  the 
Judges  of  the  said  Courts  did  not  act  by  the  King's  Authority, 
(for  who  can  imagine  that  they  who  hold  a  Court  by  virtue  of 
the  King's  grant  only,  should  pretend  to  act  by  any  other 
than  his  Authority  ?)  but  only  that  they  are  no  immediate 
representatives  of  the  King's  person  in  such  their  Jurisdiction, 
nor  have  consequently  any  allowance  from  him  to  use  his 
Name  in  the  exercise  or  execution  thereof. 


TO  REGAL  POWER.  169 

X.  Secondly,  there  is  another  observable  difference  in  this 
point  between  the  King's  Common  Law  Courts,  such  as  are 
most  of  those  aforementioned,  and  those  Courts  that  proceed 
according  to  the  way  of  the  Civil  Law.  If  the  King  appoint 
a  Constable,  or  Earl  Marshal,  or  Admiral  of  England,  foras 
much  as  all  Trials  in  the  Marshal's  Court,  commonly  called 
the  Court  of  Honour,  and  in  the  Admiralty  are  according  to 
the  Civil  Law  ;  all  Processes  therefore,  Sentences,  and  Acts 
in  those  Courts  go  in  the  names  of  the  Constable,  Earl  Mar 
shal,  or  Admiral,  and  not  in  the  King's  Name.  Which  manner 
of  proceeding  constantly  used  in  those  Courts,  sith  no  man 
hitherto  hath  been  found  to  interpret  as  any  diminution  at  all 
or  disacknowledgment  of  the  King's  Sovereignty  over  the  said 
Courts,  it  were  not  possible  the  same  manner  of  proceeding  in 
the  Ecclesiastical  Courts  should  be  so  confidently  charged  with 
so  heinous  a  crime,  did  not  the  intervention  of  some  wicked 
lust  or  other  prevail  with  men  of  corrupt  minds  to  become  S.  James 
partial  judges  of  evil  thoughts. 

XL  Especially  considering  that,  thirdly,  there  is  yet  a  more 
special  and  peculiar  reason  to  be  given  in  the  behalf  of  the 
Bishops  for  not  using  the  King's  Name  in  their  Processes,  &c. 
in  the  Ecclesiastical  Courts,  than  can  be  given  for  the  Judges 
of  any  other  the  abovementioned  Courts,  either  of  the  Common 
or  Civil  Laws,  in  the  said  respect ;  arising,  as  hath  been  al 
ready  in  part  touched,  from  the  different  nature  of  their  several 
respective  Jurisdictions.  Which  is,  that  the  summons  and 
other  proceedings  and  acts  in  the  Ecclesiastical  Courts  are  for 
the  most  part  in  order  to  the  Ecclesiastical  censures  and  sen 
tences  of  excommunication,  &c.  The  passing  of  which  sen 
tences,  and  others  of  like  kind,  being  a  part  of  the  Power  of 
the  Keys  which  our  Lord  Jesus  Christ  thought  fit  to  leave  in 
the  hands  of  His  Apostles  and  their  successors,  and  not  in  the 
hands  of  laymen,  the  Kings  of  England  never  challenged  to 
belong  unto  themselves,  but  left  the  exercise  of  that  Power 
entirely  to  the  Bishops,  as  the  lawful  successors  of  the  Apo 
stles,  and  inheritors  of  their  Power.  The  regulating  and 
ordering  of  that  Power  in  sundry  circumstances  concerning 
the  outward  exercise  thereof,  in  for 'o  externo,  the  godly  Kings 
of  England  have  thought  to  belong  unto  them  as  in  the  right 
of  their  Crown ;  and  have  accordingly  made  Laws  concerning 


170  EPISCOPACY  NOT  PREJUDICIAL 

the  same,  even  as  they  have  done  also  concerning  other  mat 
ters  appertaining  to  Religion  and  the  Worship  of  God.  But 
the  substance  of  that  Power,  and  the  function  thereof,  as  they 
saw  it  to  be  altogether  improper  to  their  office  and  calling,  so 
they  never  pretended  or  laid  claim  thereunto.  But  on  the 
contrary,  when,  by  occasion  of  the  title  of  Supreme  Head,  &c. 
assumed  by  King  Henry  the  Eighth,  they  were  charged  by 
the  Papists  for  challenging  to  themselves  such  Power  and 
Authority  spiritual,  they  constantly  and  openly  disavowed  it 
to  the  whole  world,  renouncing  all  claim  to  any  such  Power 
or  Authority.  As  is  manifest,  not  only  from  the  allowed  writ 
ings  of  many  godly  Bishops,  eminent  for  their  learning  in  their 
several  respective  times,  in  vindication  of  the  Church  of  Eng 
land  from  that  calumny  of  the  Papists ;  as  Archbishop  Whit- 
gift,  Bishop  Bilson,  Bishop  Andrews,  Bishop  Carleton,  and 
others ;  but  also  by  the  Injunctions  of  Queen  Elizabeth,  and 
the  Admonition  prefixed  thereunto  ;  by  the  thirty-seventh  Ar 
ticle  of  the  Church  of  England,  required  to  be  subscribed  by 
all  that  take  Orders  in  the  Church  or  Degrees  in  the  Uni 
versities;  and  by  constant  declared  judgment  and  practice  of 
the  two  late  Kings  of  blessed  memory,  King  James,  and  King 
Charles  the  First.  They  who  thus  expressly  disclaimed  the 
meddling  with  spiritual  censures,  and  the  power  of  the  Keys, 
cannot  be  rationally  supposed  to  have  thought  their  own  pre 
sence,  either  personal  or  virtual,  any  way  requisite  in  the 
Courts  where  such  censures  were  to  be  pronounced,  and  that 
Power  to  be  administered  and  exercised ;  and  therefore  doubt 
less  could  not  deem  it  fit  or  proper,  that  in  the  juridical  pro 
ceedings  of  such  Courts  their  Names  should  be  used. 

XII.  The  second  point  in  the  charge  objected  is,  that  this 
custom  used  by  the  Bishops  in  acting  all  things  in  the  Eccle 
siastical  Courts  in  their  own  Names  grew  at  first  from  the 
exorbitant  power  of  the  Popes,  who  laboured  what  they  could 
to  advance  their  own  greatness  by  exempting  the  Clergy  from 
all  subjection  to  temporal  Princes,  and  setting  up  an  Ecclesi 
astical  Power  of  Jurisdiction  independent  upon  the  Secular ; 
and  that  the  Parliament  had  that  sense  of  it  in  the  Reign  of 
King  Edward  the  Sixth,  as  the  words  of  the  Statute  made, 
i  Edward  VI,  for  the  altering  of  the  said  Custom,  do  plainly 
intimate. 


TO  REGAL  POWER.  171 

XIII.  In  which  part  of  the  Charge  there  is  at  the  most  but 
thus  much  of  Truth.     i°.  That  the  Bishops  of  Rome  did  not 
omit  with  all  sedulity  to  pursue  the  grand  design  of  that  See, 
which  was  to  bring  all  Christian  Princes  into  subjection  to  it 
self.      2°.  That  all  the  labouring  for  the  exemption  of  the 
Clergy  from  the  Secular  Powers  was  in  order  to  that  design. 
3°.  That  the  Bishops'  manner  of  using  their  own  names  in  all 
acts  of  their  Jurisdiction,  looked  upon  alone  and  by  itself, 
without  any  consideration  of  the  true  reasons  thereof,  doth 
carry,  by  so  much  the  more,  show  of  serving  the  Papal  In 
terest,  than  if  they  should  do  all  in  the  King's  Name,  by  how 
much  the  acknowledging  the  King's  Supremacy  Ecclesiastical 
is  less  apparent  therein  than  in  the  other.  4°.  That  the  want  of 
such  an  express  acknowledgment  of  the   King's  Supremacy, 
together  with  the  jealousies  the  State  had  in  those  times  over 
any  thing  that  might  seem  to  further  or  favour  the  usurped 
power  of  the  Pope  in  the  least  degree,  might  very  probably 
in  this  particular,  as  well  as  it  did  in  some  other  things,  occa 
sion  such  men  as  bare  the  greatest  sway  in  managing  the 
public  affairs  in  the  beginning  of  that  godly  but  young  King's 
Reign,  out  of  a  just  detestation  of  the  Papacy,  to  endeavour 
over-hastily  the  abolishing  of  whatsoever  was  with  any  colour 
suggested  unto  them  to  savour  of  Popery,  without  such  due 
examination  of  the  grounds  of  those  suggestions  as  was  requi 
site  in  a  matter  of  so  great  importance. 

XIV.  This  is  all  we  can,  perhaps  more  than  we  need,  yield 
unto  in  this  point  of  the  Charge.     But  then  there  are  some 
other  things  which  we  cannot  easily  assent  unto  :  as  viz. 

i°.  That  this  Custom  had  undoubtedly  its  original  and 
growth  from  the  Pope's  usurped  Power.  Which  as  we  think 
it  impossible  for  them  to  prove,  so  it  seemeth  to  us  the  less 
probable,  because  by  comparing  of  this  course  used  in  the 
Ecclesiastical  Courts  with  the  practice  of  sundry  other  Courts, 
some  of  like,  some  of  different  nature  thereunto,  we  have  al 
ready  showed  the  true  reasons  and  grounds  of  the  difference 
between  some  Courts  and  other  some  in  this  particular. 

2°.  That  it  is  a  rag  or  r clique  of  Antichristian  Tyranny. 
Which  we  believe  to  be  altogether  untrue.  Not  only  for  the 
reasons  before  specified,  and  for  that  the  same  is  done  in  sun 
dry  other  Courts  holden  within  this  Realm  without  any  note 


172  EPISCOPACY  NOT  PREJUDICIAL 

of  Antichristianism  or  Popery  fastened  thereupon  ;  but  also 
because  it  hath  been  constantly  continued  in  this  Kingdom, 
the  short  Reign  of  King  Edward  the  Sixth  only  excepted,  with 
the  allowance  of  all  the  Protestant  Kings  and  Queens  of  this 
Realm  ever  since  the  Reformation.  Who,  although  they  be 
ever  and  anon  taxed  by  the  Puritan  Faction,  unjustly  and  in 
solently  enough,  for  want  of  a  Thorough  Reformation,  and 
leaving  so  much  Popish  trash  unpurged  in  the  point  of  Wor 
ship  and  Ceremonies,  yet  have  not  usually  been  blamed  by 
that  party  for  being  wanting  to  themselves  in  vindicating  to 
the  uttermost  their  Regal  Authority  and  Supremacy  Eccle 
siastical  from  the  usurped  Power  of  the  Bishops  of  Rome,  in 
any  thing  wherein  they  conceived  it  to  be  in  any  wise  or  de 
gree  concerned.  As  also  because  this  manner  of  proceeding 
in  the  Courts  Ecclesiastical  hath  been  constantly,  and  without 
scruple  of  Conscience  or  suspicion  of  Popery,  used  and  prac 
tised  by  all  our  godly  and  orthodox  Bishops,  even  those  who 
have  been  the  most  zealous  maintainers  of  our  Religion  against 
the  Papists,  and  such  as  have  particularly  written  against  the 
Antichristian  Tyranny  of  the  Pope,  or  in  defence  of  the  King's 
Supremacy  in  matters  Ecclesiastical ;  as  Jewel,  Bilson,  Abbot, 
Buckeridge,  Carleton,  and  many  others. 

XV.  But  against  all  this  that  hath  been  said,  how  agreeable 
soever  it  may  seem  to  Truth  and  Reason,  may  be  opposed  the 
judgment  of  the  whole  Realm  in  Parliament,  the  Bishops  them 
selves  also  then  sitting  and  voting  as  well  as  other  the  Lords 
and  Commons,  in  the  first  year  of  the  Reign  of  King  Edward 
the  Sixth,  who  thought  fit  by  their  Act  to  alter  the  aforesaid 
form,  and  that  upon  the  two  aforesaid  grounds  :  viz.  that  it  was 
contrary  to  the  form  and  order  of  the  Common  Law  Courts, 
and  according  to  the  form  and  manner  used  in  the  time  of  the 
usurped  Power  of  the  Bishop  of  Rome.     Which  being  the  last 
and  weightiest  point  in  the  Charge,  is  the  more  considerable, 
in  that,  besides  its  own  strength,  it  giveth  also  further  strength 
and  confirmation  to  the  other  two. 

XVI.  But  for  answer  unto  this  argument  drawn  from  the 
judgment  of  the  Parliament,  as  it  is  declared  in  the  Statute  of 
i  Edw.  VI,  I  would   demand  of  the  Objectors,  where   they 
place  the  chief  strength  of  the  argument?   whether  in  the 
Authority  of  the  Persons,  viz.  the  great  Assembly  of  State 


TO  REGAL  POWER,  178 

convened  in  Parliament,  so  judging ;  or  in  [the]  validity  of 
those  reasons  which  led  them  so  to  judge.  If  in  this  latter, 
their  judgment  can  weigh  no  more  than  the  reasons  do 
whereon  it  is  built ;  the  frailty  whereof  we  have  already 
examined  and  discovered.  If  in  the  Authority  of  the  Judges, 
we  lay  in  the  balance  against  it  the  judgment  of  the  Kingdom 
in  all  the  Parliaments  after  the  decease  of  King  Edward  for 
above  fourscore  Years  together  :  the  first  whereof  repealed 
that  Statute  ;  ,and  none  of  those  that  followed,  for  ought 
appeareth  to  us,  ever  went  about  to  revive  it. 

XVII.  If  it  shall  be  said,  first,  that  the  enacting  of  that 
Statute  by  King  Edward  was  done  in  order  to  the  further 
abolishing  of  Popery,  and  the  perfecting  of  the  Reformation 
begun  by  his  father,  I  answer,  that  as  it  was  a  very  pious  care, 
and  of  singular  example  in  so  young  a  Prince,  to  intend  and 
endeavour  the  Reformation  of  Religion  and  the  Church  within 
his  Realms,  for  which  even  at  this   day  we  have  cause  to 
acknowledge  the  good  Providence  of  Almighty  God  in  raising 
him  up  to  become  so  blessed  an  instrument  of  His  glory  and 
our  good, — so  on  the  other  side  we  cannot  doubt  but  that  the 
business  of  Reformation  under  him  was  carried  on  with  such 
mixture  of  private  ends,  and  other  human  frailties  and  af 
fections,  as  are  usually  incident  into  the  enterprising  of  great 
affairs,  especially  such  as  cannot  be  effected  without  the  assist 
ance  of  many  instruments.     All  of  which  in  likelihood  being 
not  of  one  judgment  and  temper,   but  having  their  several 
inclinations,  passions,  and  interests  with  great  difference,  the 
product  of  their  endeavours,  whatsoever  sincerity  there  were 
in  the  intentions  of  the  first  mover,  must  needs  be  such  as  the 
constitution  of  the  most  prevalent  instruments  employed  in  the 
work  would  permit  it  to  be.     The  very  name  of  Reformation 
of  Religion  and  Manners,  and  of  abuses  crept  into  the  Church 
or  Commonwealth,  carrieth  with  it  a  great  deal  of  outward 
glory  and  lustre,  filling  the  hearts  of  men  with  expectations  of 
much  happiness  to  ensue ;  and  in  that  hope  is  evermore  enter 
tained  with  general  applause,  especially  of  the  vulgar  sort : 
because  men  look  upon  it  as  it  were  in  the  idea,  that  is  to  say, 
as  it  is  fancied  and  devised  in  the  mind  and  imagination,  and 
abstractedly  from  those  impediments  and  inconveniences,  which 
when  they  come  ad  practicandum,  and  to  put  their  thoughts 


174  EPISCOPACY  NOT  PREJUDICIAL 

in  execution,  they  shall  be  sure  to  meet  withal  more  or  less, 
to  render  the  performance  short  of  the  promise  and  ex 
pectation. 

XVIII.  Now  because  Reformation  is  so  much  talked  of  in 
these  evil  days  of  ours,  wherein  thousands  of  well-meaning 
people  have  been  seduced  into   dangerous  by-paths  by  that 
specious  name,  it  will  not  be  amiss,  though  we  may  seem  per 
haps  to  digress  a  little  for  it,  to  prompt  the  reader  to  some 
considerations,  that  may  incline  him  rather  to  suspect  a  thing 
to  be  ill  done,  than  to  be  confident  that  it  is  well  done,  if  he 
have  no  other  reason  of  that  confidence  but  this,  that  it  is  pre 
tended  to  be  done  by  way  of  Reformation. 

XIX.  It  is  considerable,  first,  that  Reformation  is  the  usual 
vizard,  wherewith  men  of  insatiable  avarice  or  ambition  dis 
guise  their  base,  unworthy  intentions,  that  the  ugliness  thereof 
may  not  appear  to  vulgar  eyes.     Seldom  hath  any  sacrilegious 
or  seditious  attempt  appeared  abroad  in  the  world,  and  been 
countenanced  either  by  the  great  ones  or  the  many,  which 
hath  not  been  ushered  in  by  this  piece  of  Hypocrisy.     Not  to 
look  further,  backward  or  forward,  for  instances  in  both  kinds, 
than  to  the  Reign  of  that  King  wherein  the  Statute  so  much 
insisted  upon  was  made ;  it  cannot  be  denied,  but  that  during 
the  reign  of  that  religious  and  godly  young  King,  without  his 
knowledge  as  we  verily  hope  and  believe,  or  at  most  through 
the  malicious  suggestions   and  cunning  insinuations  of  some 
that  were  about  him,  such  sacrileges  were   acted,  and  that 
under  the  name  and  pretence  of  Reformation,  as  have  cast  a 
very  foul  blemish  upon  our  very  Religion,  especially  in  the 
eyes  of  our  adversaries,  who  have  ever  showed  themselves 
forward  enough  to  impute  the  faults  of  the  persons  to  the 
profession.    And  under  the  same  pretence  of  Reformation  were 
also  masked  all  the  bloodshed,  mischiefs,  and  outrages  com 
mitted  by  Kett*  and  his  seditious  rabble  in  the  same  King's 
Reign  :  insomuch  as  a  great  oak  whereat  they  appointed  their 
usual  meetings,  and  whereon,  by  the  just  judgment  of  God, 
himself,  the  ringleader  of  that  rebellion,  was  afterwards  hanged, 
was  by  them  called  the  Oak  of  Reformation.     By  what  was 
done  in  those  times,  ill  enough  indeed,  yet  modestly  in  com- 

*  Compare  De  Conscientia,  Prael.  v.  §.  n. 


TO  REGAL  POWER.  175 

parison  of  what  hath  been  done  in  ours,  we  may  have  a  near 
guess  what  their  meaning  is,  that  are  so  eagerly  set  upon  a 
Thorough  Reformation,  as  they  call  it,  in  the  Church,  in  the 
Commonwealth,  in  the  Universities  :  even  to  get  into  their  own 
hands  and  disposal  all  the  places  and  offices  of  power  or  profit 
in  them  all.  I  dare  not  say, — for  truly  of  some  I  believe  the 
contrary,  and  hope  the  same  of  many  more, — that  all  those 
that  join  in  vote  or  act  with  those  plausible  pretenders  of 
Reformation,  or  wish  well  unto  them  in  the  simplicity  of  their 
hearts,  are  guilty  of  their  abominable  hypocrisy.  But  sure  all 
experience  showeth,  that  in  great  Councils  there  are  evermore 
some  one  or  a  few  A^/xayooyoi,  active  and  cunning  men  that  are 
able,  by  the  reputation  of  their  wisdom  and  abilities  of  speech, 
to  carry  all  businesses  in  the  vogue  even  as  themselves  have 
beforehand  closely  contrived  them :  leading  on  the  rest,  as  a 
bell-wether  doth  the  whole  flock,  or  as  a  crafty  foreman  of  a 
Jury  doth  the  whole  dozen,  *  which  way  soever  they  please ; 
who  follow  tamely  after,  qua  itur,  non  qua  eundum,  in  an 
implicit  belief,  that  that  must  needs  be  the  right  way,  which 
they  see  such  skilful  guides  to  have  taken  before  them. 

XX.  But  say  there  were  no  such  reserved,  secret,  sinister 
ends  either  in  the  chief  agents  or  their  ministers,  but  that  a 
just  Reformation  were  as  really  and  sincerely  intended  by 
them  all,  as  it  is  by  some  of  them  speciously  pretended,  yet  is 
it  considerable,  secondly,  how  very  difficult  a  thing  it  is,  in  the 
business  of  Reformation  to  stay  at  the  right  point,  and  not  to 
overdo,  by  reason  of  that  d/xerpia  TTJS  avOo\Krjs^  whereby  we 
are  very  apt,  in  declining  one  of  the  extremes,  to  fall  into  the 
other,  either  in  point  of  opinion  or  practice.  In  detestation  of 
the  heresy  of  Nestorius,  who  distinguished  the  Persons  in 
Christ,  because  he  knew  there  were  two  Natures,  Eutyches 
went  so  far  as  to  confound  the  natures,  because  he  knew  there 
was  but  one  Person.  And  because  the  Papists  by  the  multi 
tude  and  pompousness  of  their  Ceremonies  had  taken  away 
much  of  the  inward  vigour  of  God's  Public  Worship,  by  drawing 
it  too  much  outward,  the  Puritans,  in  opposition  to  them,  and 
to  reform  that  error,  by  stripping  it  of  all  Ceremonies  have 

*  Compare  Sermon  iii.  ad  Ma-  Philosophum,  iii.  p.  60.  Paris,  1638. 
gistr.  §.33.  quoted  in  the  Preface  to  the  Twenty 

t  Basil.  Epist.  41.  ad  Maximum     Sermons,  Dec.  31,  1655,  §.  12. 


176  EPISCOPACY  NOT  PREJUDICIAL 

left  it  so  bare,  that,  besides  the  unseemliness,  it  is  well  nigh 
starved  for  want  of  convenient  clothing.  It  is  in  the  distempers 
of  the  body  politic  in  this  respect  not  much  otherwise  than  it  is 
in  those  of  the  body  natural.  In  an  ague,  when  the  cold  fit 
hath  had  his  course,  the  body  doth  not  thence  return  to 
a  kindly  natural  warmth,  but  falleth  speedily  into  a  burning 
preternatural  heat,  nothing  less,  if  not  rather  more,  afflictive 
than  the  former.  And  how  often  have  Physicians,  not  the 
learned  Empirics  only,  but  even  those  best  renowned  for  their 
skill  and  judgment,  by  tampering  with  a  crazy  body  to  master 
the  predominancy  of  some  noxious  humour  therein,  cast  their 
Patients,  ere  they  were  aware,  under  the  tyranny  of  another 
and  contrary  humour  as  perilous  as  the  former  :  or  for  fear  of 
leaving  too  much  bad  blood  in  the  veins,  have  letten  out  too 
much  of  the  vital  spirits  withal  ?  Only  the  difference  is,  that 
in  bodily  diseases  this  course  may  be  sometimes  profitably 
experimented,  and  with  good  success :  not  only  out  of  neces 
sity,  when  there  is  no  other  way  of  cure  left,  as  they  use  to 
say,  '  Desperate  diseases  must  have  desperate  remedies ;'  but 
also  out  of  choice,  and  in  a  rational  way ;  as  Hippocrates  ad- 
viseth  in  the  case  of  some  cold  diseases  to  cast  the  Patient  into 
a  burning  fever,  which  he  calleth  irvp  Tioitiv.  And  I  remem 
ber  to  have  read  somewhere  to  that  purpose  such  an  Aphorism 
as  this,  Utile  est  innascifebrem  in  spasmo.*  But  for  the  reme 
dying  of  moral  or  politic  distempers,  it  is  neither  warrantable 
nor  safe  to  try  such  experiments.  Not  warrantable,  because 
we  have  no  such  rule  given  us  in  the  Word  of  God  whereby 
to  operate :  nor  safe,  because  herein  the  Mean  only  is  com 
mendable,  all  Extremes,  whether  in  defect  or  excess,  vicious. 
Now  what  defects  or  excesses  there  might  be  in  the  Reforma 
tion  of  Religion  and  the  Church  within  these  Realms  during 
the  Reigns  of  King  Henry  VIII,  King  Edward  VI,  and 
Queen  Elizabeth,  it  doth  not  become  me,  neither  is  it  needful, 
to  examine.  But  sure  it  is,  they  that  had  the  managery  of 
those  affairs  in  their  several  respective  times  were  6//otoTra0et9 
fjfjLiv,  made  of  the  same  clay  with  other  men,f  subject  to 
infirmities  and  passions,  and  to  be  biassed  with  partial  af- 

*  Tlvperov  eVt  0-77007*0)  (BeXriov  yi-  f  Compare  Sermon  xvi.  ad  Aulam, 
vecrQai,  if  OTTOO-JUGI/  eVi  Trvperw.  Hip-  §.  27,  and  Sermon  vii.  ad  Populum, 
pocrates,  Aphor.  ii.  26.  Cf.  iv.  57.  §.22. 


TO  REGAL  POWER.  177 

fections,  and  those  affections  capable  to  be  inflamed  with  zeal, 
cooled  with  delays,  enraged  by  opposition,  and  allayed  by 
seasonable  applications.  And  therefore,  although  we  cannot 
say  for  certain  with  what  affections  those  Reformers  in  the 
beginning  of  King  Edward's  Reign  were  steered  in  the  whole 
business,  yet  it  is  very  possible,  and  in  this  particular  of  the 
Statutes,  from  the  weakness  of  the  reasons  therein  expressed, 
not  improbable,  that  the  jealousies  they  had  of  the  Papal 
Power  so  lately  ejected  might  make  them  more  abundantly 
cautelous  and  solicitous  to  secure  themselves  thereagainst  than 
need  required.  Verily,  the  temper  of  those  times  and  men, 
and  the  Reformation  made  about  those  times  in  other  countries 
considered,  we  have  far  greater  cause  to  bless  God  that  in 
their  then  Reformation  in  very  many  things  they  did  not  a 
great  deal  worse,  than  to  blame  them  that  in  some  few  things 
they  did  not  a  little  better,  than  they  have  done. 

XXI.  It  is  further  considerable,  thirdly,  that  where  a  Re 
formation  is  truly  intended,  and  the  thing  itself  intended  by 
that  Reformation  to  be  established  is  also  within  a  tolerable 
compass  of  mediocrity,  there  may  yet  be  such  error  in  the 
choice  of  the  means  to  be  used  for  the  accomplishing  of  those 
intentions,  as  may  vitiate  the  whole  work,  and  render  it  blame 
worthy.  For  although  it  be  a  truth  so  expressly  affirmed  by 
the  Apostle,  and  so  agreeable  to  the  dictates  of  right  Reason,  Rom.  iii.  8. 
that  we  may  not  do  any  evil  thing  for  any  good  end,  as  that  I 
should  scarce  have  believed  it  possible  that  any  man,  that  pre 
tended  to  be  Christian  or  but  reasonable,  should  hold  the  con 
trary,  had  I  not  been  advertised  by  very  credible  persons  that 
some  men  of  eminent  place  and  power  did  so,  by  distinguishing, 
(but  beside  the  book,  and  where  the  Law  distinguished  not,) 
between  a  public  and  a  private  good  end, — yet  the  eagerness  of 
most  men  in  the  pursuance  of  such  ends  as  they  are  fully  bent 
upon,  and  their  pride  of  spirit  disdaining  to  be  crossed  in  their 
purposes,  and  impatient  of  meeting  with  any  opposition,  putteth 
them  many  times  upon  the  use  of  such  means  as  seem  for  the 
present  best  conducing  to  the  ends  they  have  proposed  to 
themselves,  without  any  sufficient  care  to  examine  whether 
such  means  be  lawful  or  not.  For  either  they  run  on  headlong 
and  are  resolved  not  to  stick  at  any  niceties  of  Conscience,  but, 
being  engaged  in  a  design,  to  go  through  with  it  per  fas  et 

SANDERSON,  VOL.  V.  N 


178  EPISCOPACY  NOT  PREJUDICIAL 

nefas,  measuring  honesty  by  utility ;  or  else  they  gather  up 
any  thin  figleaves  where  they  can  meet  with  them,  to  hide  the 
deformity  of  their  actions  if  it  were  possible  even  from  their 
own  eyes;  and  are  willing  their  affections  should  bribe  and 
cheat  their  judgments  with  any  weak  reasons  to  pronounce 
that  lawful  to  be  done  which  they  have  a  mind  to  do,  the 
secret  checks  and  murmurings  of  their  Consciences  to  the  con 
trary  notwithstanding.     Hence  it  is,  that  whereas  men  ought 
to  conform  all  their  wills  and  actions  to  the  exact  rule  of  God's 
Word,  they  do  so  often  instead  thereof  crooken  the  rule  to 
make  it  comply  with  their  actions  and  desires :  *  raising  such 
doctrines  and  conclusions  from  the  sacred  Texts  of  Scripture 
by  forced  inferences,  as  will  best  serve  to  give  countenance  to 
whatsoever  they  fancy  to  be,  or  please  to  call  Reformation ; 
and  to  whatsoever  means  they  should  use  for  the  effecting  of 
such  Reformation,   though  it  were  by  popular  tumults,  civil 
war,  despising  governors,  breaking  oaths,  open  rebellion,  or 
any  other  act  how  unjust  soever  and  full  of  disloyalty.    Which 
made  learned  Zanchy,  observing  in  his  time  how  Anabaptists 
and  all  sorts  of  Sectaries,  that  attempted  to  bring  in  any  new 
and  unheard  of  alteration  in  Religion  into  the  Churches  of 
Christ  by  any  means  though  never  so  seditious  and  unlawful, 
did  yet  justify  all  their   enterprises  by  this,  that  they  were 
done  in  order  to  a  more  perfect  Reformation,  to  cry  out,  Ego 
non    intelligo    istam    Reformatorum    mundi    Theologiam.  f 
Whether  this  observation  be  so  fitly  appliable  to  those  times  of 
King  Edward's  Reformation,  as  the  two  former  considerations 
were,  I  know  not :  I  am  sure  it  fitteth  but  too  well  to  these  evil 
times  of  ours,  wherein  the  pretence  of  a  Thorough  Reformation 
serveth  as  a  foil  to  set  off  the  blackest  crimes  that  ever  the 
Christian  world  was  guilty  of. 

XXII.  Lastly,  say  there  should  be  nothing  amiss  in  any  of 
the  premisses,  but  that  the  intentions  were  sincere,  the  pro 
ceedings  moderate,  and  the  means  lawful ;  yet  since  no  wit  of 
man  is  at  the  present  able  to  foresee  all  the  inconveniences 
that  may  ensue  upon  any  great  and  sudden  change  of  such 
Laws  and  Customs  as  have  been  long  and  generally  observed, 
till  time  and  experience  discover  them,  it  may  very  well,  and 

*  Compare  Sermon  ii.  ad  Clerum  t  See  De  Conscientia,  Praelect.  ii. 
§.8.  §.16. 


TO  REGAL  POWER.  179 

not  seldom  doth,  come  to  pass,  that  the  Reformation  intended 
for  the  remedying  of  some  one  abuse,  or  the  preventing  of 
some  present  apparent  inconvenience,  may  open  a  gap  to  let  in 
some  other  abuses  or  inconveniences,  which,  though  yet  un- 
discerned,  may  in  time  prove  to  be  more  and  greater  than 
those  that  were  sought  to  be  remedied.  Physicians  tell  us  that 
all  sudden  changes  in  the  body  are  dangerous ;  and  it  is  no 
otherwise  in  the  Church  and  State.  Which  is  the  ground  of 
that  Maxim,  well  approved  of  all  wise  men,  if  rightly  under 
stood,  Malum  benepositum  non  movendum ;  *  and  of  that  other, 
so  famous  in  the  Ancient  Councils,  Ta  ap^aia  edrj  /cpareirco,f 
Let  the  old  Customs  be  observed.  And  therefore  Aristotle  J 
gravely  censureth  that  Law  made  by  Hippodamus,  the  Milesian 
Lawgiver,  that  whosoever  should  devise  any  new  Law  for  the 
common  good  should  be  rewarded  by  the  State,  as  a  Law  in 
deed  foolish  and  pernicious,  how  specious  and  plausible  soever 
it  seemed  at  the  first  appearance  :  because,  saith  he,  it  would 
but  encourage  busy  and  active  spirits  to  be  always  innovating 
some  thing  or  other  in  the  State,  which  might  finally  tend  to 
the  subversion  of  all  ancient  Laws  and  Customs,  and  conse 
quently  of  the  whole  Government  itself.  Now  that  the  Re 
formation  in  King  Edward's  days,  as  to  this  particular  in  that 
Statute  concerned,  was  subject  at  least  to  this  frailty,  we  may 
very  probably  gather  a  posteriori  from  this  :  that  after  it  was 
once  repealed,  they  that  had  to  do  in  the  Reformation  ever 
since,  thought  it  fit  rather  to  let  it  lie  under  that  repeal,  than 
to  revive  it. 

XXIII.  There  can  be  no  doubt  but  that  to  an  Objection 
made  from  the  force  of  a  Statute,  it  is  a  sufficient  answer,  if  it 
be  true,  to  say  that  the  said  Statute  hath  been  repealed  and 
so  continueth.  Yet  the  adversaries  of  Episcopacy  are  so  per 
tinaciously  bent  to  hold  their  conclusion  in  despite  of  all  pre 
misses,  that  they  seem  to  be  nothing  satisfied  therewithal ;  but, 
dividing  the  answer,  turn  the  former  part  of  it,  viz.  that  of  the 
Repeal,  to  their  own  advantage.  For,  say  they,  that  Repeal 
being  made  by  Queen  Mary,  who  was  a  Professed  Papist  and 
a  persecutor  of  the  Protestant  Religion,  was  certainly  an  act 

*  Erasmus,  Adag.  Chil.  I.  Cent.  i.         t  Sixth  Canon  of  the  First  Nicene 
Prov.  61.     Malum   bene   conditum     Council, 
ne  moveris.  J  Politics,  II.  viii.  16. 

N  2 


180  EPISCOPACY  NOT  PREJUDICIAL 

of  her's  done  in  favour  of  Popery,  and  so  is  a  strong  confirma 
tion,  that  the  form  of  proceeding  formerly  used  by  the  Bishops 
in  the  Ecclesiastical  Courts,  prohibited  by  the  Statute  of  King 
Edward,  but  restored  by  that  her  Repeal,*  was  a  Popish 
practice,  and  more  befitting  Papists  than  Protestants  to  use. 

XXIV.  To  return  a  full  answer  hereunto,  first,  it  shall  be 
willingly  granted,  that  Queen  Mary,  being  a  zealous  Papist, 
did  cause  that  Statute  made  in  the  first  of  her  brother's  Reign 
to  be  repealed  out  of  pure  zeal  to  the  Romish  Religion,  and 
in  favour  of  the  Pope  and  of  his  Jurisdiction.     Both  because 
she  conceived,  which  was  true,  that  her  late  brother,  being  a 
Protestant,  had  by  that  Statute  prohibited  the  Bishops  to  do 
sundry  things  in  their  own  Names,  of  purpose  thereby  to  lessen 
the  Pope's  Authority  within  his  Realms,  as  also  because  their 
using  of  the  King's  Name  in  their  Processes  and  Acts  carried 

O  O 

with  it,  as  we  formerly  granted,  a  more  express  and  evident 
acknowledgment  of  the  King's  Supremacy  Ecclesiastical  than 
the  contrary  custom  doth. 

XXV.  But  then,  secondly,  this  being  granted,  it  will  by  no 
means  follow  either,  first,  that  the  repeal  of  that  Statute  is  not 
to  be  valued  by  any  Protestant ;  or  that,  secondly,  the  custom 
of  the  Bishops,  prohibited  by  the  Statute  and  restored  by  the 
Act  of  Repeal,  was  Popish ;   or,  thirdly,  that  our  former  an 
swer  was  unsufficient.     Not  the  first,  because  we  are  not  to 
look  upon  the  Statute  and  upon  the  Act  of  Repeal,  as  they 
were  made,  the  one  by  a  Protestant,  the  other  by  a  Papist,  for 
that  were  to  judge  KO.T  o\jsiv,  and  with  respect  of  persons ;  but 
to  consider  whether  the  reasons  whereupon  the  Statute  was 
grounded  were  in  veritate  rei  such,  as  that  it  ought  not  to 
have  been  repealed  either  by  Papist  or  Protestant.    Which 
reasons  how  they  have  been  valued,  appeareth  upon  the  post- 
fact  in  this ;  that  a  Papist  Princess  by  the  principles  of  her 
Religion  could  do  no  less  than  repeal  that  Statute,  and  a  Pro 
testant  Princess  without  prejudice  to  the  principles   of  her 
Religion  might  continue  that  Repeal. 

XXVI.  Not  the  second,  because  that  very  Statute  of  i  Ed 
ward  the  Sixth,  by  which  it  is  ordained  that  all  Summonses, 
Citations,  and  other  Processes  Ecclesiastical  be  made  in  the 

*  See  Heylin's  Life  of  Laud,  p.  341. 


TO  REGAL  POWER.  181 

Name  and  with  the  style  of  the  King,  doth  itself  sufficiently 
absolve  the  contrary  custom,  formerly  used  by  the  Bishops 
acting  in  their  own  Names,  from  being  either  Popish  or  other 
wise  derogatory  to  the  King's  Supremacy.  Inasmuch  as  by 
Provisos  in  the  said  Statute  the  Bishops  are  still  permitted  in 
some  cases  to  use  their  own  Names  without  any  mention  at  all 
to  be  made  of  the  King :  as,  namely,  the  Archbishop  of  Can 
terbury  to  grant  Faculties  and  Dispensations ;  and  every  other 
Bishop  to  make  Collations,  Presentations,  Institutions  and  In 
ductions  of  Benefices,  Letters  of  Orders  and  Dimissories,  &c. 
under  their  own  names  and  seals,  as  by  the  words  of  the  said 
Statute  doth  plainly  appear.  Which  sure  would  not  have  been 
permitted  in  any  case,  had  the  thing  itself  been  by  them  con 
ceived  to  have  been  simply  and  de  toto  genere  either  Popish 
or  prejudicial  to  the  Regal  Power. 

XXVII.  Not  the  third,  because  they  disjoint  our  former 
answer,  that  they  might  make  their  advantage  of  the  one 
piece  of  it  severed  from  the  other.     For  the  strength  of  the 
answer,  it  being  copulative,  was  not  to  lie  in  either  part  alone, 
but  in  both  together  taken  jointly ;  and  indeed  more  princi 
pally  in  the  latter  part  which  they  slightly  put  off,  than  in  the 
former  whereat  they  take  advantage.     We  do  not  say  that 
the  objecting  of  that  Statute  is  of  little  moment  against  us, 
because  it  was  repealed  by  Queen  Mary,  though  that  Repeal 
alone  is  sufficient  to  make  it  void  and  invalid  as  to  all  effects 
in  Law,  but  because,  being  then  repealed,  it  was  never  after 
revived  in  the  Reigns  either  of  Queen  Elizabeth,  King  James, 
or  his  Majesty  that  now  is  :  which  showeth  that  the  Act  of 
Repeal,  as  to  the  point  now  in  dispute,  was  by  them  approved 
of,  and  intended  to  continue  in  force.     And  it  will  thence  fol 
low  further  and  most  clearly,  that,  in  the  judgment  of  all  these 
wise  and  religious  Princes,  there  was  a  great  difference  be 
tween  the  Papal  and  the  Episcopal  Jurisdiction,  as  they  had 
been  either  of  them  exercised  within  these  Realms ;  and  that 
the  Papal  was  prejudicial  to  the  Regal  Power  and  Supremacy, 
but  the  Episcopal  was  not. 

XXVIII.  Neither  doth  that  suffice  which  is  put  in  by  way 
of  reply  hereunto,  to  allege  that  the  continuance  of  the  old 
custom,  after  the  Repeal  made,  happened  either  through  in 
advertency  of  the  State,  or  by  reason  of  the  great  Power  some 


182  EPISCOPACY  NOT  PREJUDICIAL 

or  other  of  the  Bishops  ever  had  with  those  Princes.  For  it 
cannot  be  doubted  but  that  the  State,  having  before  them  a 
precedent  of  so  late  and  fresh  memory  as  the  Statute  of  i  Ed 
ward  the  Sixth,  would  at  some  time  or  other  within  the  space 
of  fourscore  years,  especially  there  being  no  want  in  those 
days  of  enough  greedy  Great-ones  and  factious  Disciplinarians 
to  remind  them  of  it,  have  taken  a  time  to  frame  and  pass  a 
Bill  for  the  reviving  of  that  Statute,  if  they  had  deemed  the 
custom  therein  forbidden  Popish  or  derogatory  either  to  the 
King's  honour  or  power,  or  had  not  rather  found  sufficient 
reason  to  persuade  them  that  the  said  Statute  was  inconve 
nient,  or  at  leastwise  useless.  And  as  for  the  Bishops,  they 
that  understand  the  condition  of  those  first  times  well  know 
that,  under  God  and  His  good  Providence,  they  stood  in  a 
manner  by  the  immediate  and  sole  favour  of  Queen  Elizabeth. 
The  Papists  on  the  one  side  hated  them  above  all  other  sorts 
of  men,  because  of  their  Religion,  and  their  abilities  above  all 
other  men  to  defend  it.  On  the  other  side  the  Puritans,  who 
envied  their  power,  and  some  great  ones  about  the  Court,  who, 
having  tasted  the  sweet  of  sacrilege  in  the  times  of  the  two 
last  Kings,  thirsted  after  the  remainder  of  their  revenues, 
complied  either  with  other,  for  their  several  respective  ends, 
against  the  Bishops.  Which  being  so,  it  had  been  the  foolishest 
thing  in  the  world  for  the  Bishops  to  have  used  that  power 
or  interest  they  had  with  the  Queen,  upon  whose  favour  or 
displeasure  their  whole  livelihood  depended,  for  the  procuring 
of  her  consent  to  any  act  to  be  done  in  favour  of  them,  that 
malice  itself  could  with  any  colourable  construction  interpret 
either  to  savour  of  Popery,  or  to  trench  upon  the  Royal  Su 
premacy  :  that  Queen  having,  both  by  her  sufferings  before 
and  actions  after  she  came  to  the  Crown,  sufficiently  witnessed 
to  the  world  her  averseness  from  Popery ;  and  being  withal 
a  Princess  of  a  great  spirit,  and  particularly  jealous  in  the 
point  of  Prerogative. 

XXIX.  Whence  I  think  we  may,  with  good  reason,  con 
clude,  that  the  ancient  custom  of  the  Bishops  in  making  Sum 
monses,  &c.  in  their  own  Names,  after  it  was  by  the  Act  of 
Repeal,  i  Mary,  restored,  was  continued  by  Queen  Elizabeth 
and  her  Successors  ever  since,  without  interruption  or  reviving 
of  the  Statute  of  King  Edward,  neither  out  of  any  inadver- 


TO  REGAL  POWER.  183 

tency  in  the  State,  nor  through  any  importune  or  indirect 
labouring  of  the  Bishops,  as  by  the  Objectors  is  weakly  pre 
sumed,  but  advisedly  and  upon  important  considerations,  viz. 
that  the  devising  of  such  a  new  way  as  is  set  forth  and  ap 
pointed  in  the  said  Statute,  was  not  only  a  needless  thing,  (and 
Laws  should  not  be  either  made  or  altered  but  where  it  is 
needful  so  to  do,)  but  subject  also  to  manifest  both  inconve 
nience  and  scandal. 

XXX.  That  it  was  altogether  needless  to  change  the  old 
Custom  may  appear  by  this,  that  all  the  imaginable  necessity 
or  utility  of  such  a  change  could  be  only  this,  to  secure  the 
King  by  using  his  Name  in  their  Processes,  &c,  as  a  real  ac 
knowledgment  that  their  Jurisdiction  is  derived  from  him  and 
no  other,  that  the  Bishops  had  no  intention  in  the  exercise  of 
their  Episcopal  Power  to  usurp  upon  his  Ecclesiastical   Su 
premacy.    Which  Supremacy  of  the  King,  and  superiority  of 
his  Jurisdiction  and  Authority  over  that  which  the  Bishops 
exercised,  being  already  by  so  many  other  ways  and  means 
sufficiently  secured,  it  could  argue  nothing  but  an  impertinent 
jealousy,  to  endeavour  to  strengthen  that  security  by  an  addi 
tion  of  so  poor  and  inconsiderable  regard. 

XXXI.  The  Kings  of  England  are  secured  against  all  dan 
ger  that  may  accrue  to  their  Regal  Power  from  Episcopal 
Jurisdiction  as  it  hath  been  anciently  and  of  later  times  exer 
cised  in  this  Realm,  first,  by  the  extent  of  their  Power  over 
the  persons  and  livelihoods  of  the  Bishops,  and  over  the  whole 
State  Ecclesiastical,  as   in  the  ancient  right  of  the  Crown; 
which  how  great  it  was,   may  appear   by  these  three  par 
ticulars. 

XXXII.  First,  the  Collation  and  Donation  of  Bishoprics, 
together  with  the  nomination  of  the  persons  to  be  made  Bi 
shops,  in  case  they  did- by  their  Writ  of  Conge  d'eslier*1  permit 
the  formality  of  Election  to  others,  did  always  belong  to  tho 
Kings  of  this  Realm,  both  before  and  since  the  Conquest,  as 
in  right  of  their  Crown.     Our  learned  Lawyers  assure  us, 
that  all  the  Bishoprics  of  this  Realm  are  of  the  King's  founda- 

a  See  Stat.  25  Henry  VIII.  c.  20.  Election  of  Bishops.    Repealed  by  i 

[An  Act  for  the  Non-payment   of  Eliz.  c.  i,  which  revives  25  Henry 

First-fruits  to  the  Bishop  of  Rome.]  VIII.  c.  20.] 
i  Edv.  VI.  c.  2.     [An  Act  for  the 


184  EPISCOPACY  NOT  PREJUDICIAL 

tion;b  that  they  were  originally  donative,  and  not  elective; 
and  that  the  full  right  of  Investiture  was  in  the  King,  who 
signified  his  pleasure  therein  per  traditionem  baculi  et  an- 
nuli*  by  the  delivery  of  a  ring  and  a  crosier  staff  to  the 
person  by  him  elected  and  nominated  for  that  office.  The 
Popes  indeed  often  essayed  to  make  them  elective,  either  by 
the  Dean  and  Canons  of  the  Cathedral,  or  by  the  Monks  of 
some  principal  Abbey  adjoining ;  but  the  Kings  still  withstood 
it,  and  maintained  their  right  as  far  as  they  could  or  durst. 
Insomuch  as  King  Henry  the  First,  being  earnestly  solicited 
by  the  Pope  to  grant  the  election  of  Bishops  to  the  Clergy, 
constanter  allegavit,  saith  the  story,  and  verbis  minacibus^ 
he  stoutly  and  with  threats  refused  so  to  do,  saying  he  would 
not  for  the  loss  of  his  Kingdom  lose  the  right  of  those  Investi 
tures.  It  is  true  that  King  John,  a  Prince  neither  fortunate 
nor  courageous,  being  overpowered  by  the  Popes,  did  by 
Charter  in  the  seventeenth  year  of  his  Reign  grant  that  the 
Bishoprics  of  England  should  be  eligible.  But  this  notwith 
standing,  in  the  Reign  of  King  Edward  the  Third  it  was  in 
open  Parliament  declared  and  enacted,  that  to  the  King  and 
his  heirs  did  belong  the  collation  of  Archbishoprics,  &c,  and 
all  other  Dignities  that  are  of  his  advowson;  and  that  the 
elections  granted  by  the  Kings  his  progenitors  were  under  a 
certain  form  and  condition,  viz.  that  they  should  ask  leave  of 
the  King  to  elect,  and  that  after  the  election  made,  they 
should  obtain  the  King's  consent  thereunto ;  and  not  other 
wise. 

XXXIII.  Secondly,  the  King  hath  power,  if  he  shall  see 
cause,  to  suspend  any  Bishop  from  the  execution  of  his  office 
for  so  long  time  as  he  shall  think  good :  yea,  and  to  deprive 
him  utterly  of  the  dignity  and  office  of  a  Bishop,  if  he  deserve 
it.     Which  power  was  de  facto  exercised  both  by  Queen  Mary 
and  Queen  Elizabeth  in  the  beginning  of  their  several  Reigns 
upon  such  Bishops  as  would  not  conform  to  their  Religion. 

XXXIV.  Thirdly,  the  Kings  of  England  have  a  great  power 
over  the  Bishops  in  respect  of  their  Temporalties,  which  they 

b  Coke,  I.    Instit.  Book  ii.  [Sect.  Warlevvast,  Bishop  Elect  of  Exeter, 

137  and  201.  Book  iii.]  Sect.  648.  sent  by  him  as  one  of  his  Agents  to 

*  See  Matthew  Paris,  pp.  84,87.  Paschal  II,  in  1103.     See  Matthew 

f  Not  the  King,  but  William  of  Paris,  p.  59,  and  Eadmer,  p.  69. 


TO  REGAL  POWER.  185 

hold  immediately  of  the  King  per  Baroniam;*  and  which  every 
Bishop  Elect  is  to  sue  out  of  the  King's  hands,  wherein  they 
remained  after  the  decease  of  the  former  Bishop  during  the 
vacancy,  and  thence  to  take  his  only  restitution  into  the  same, 
making  oath  and  fealty  to  the  King  for  the  same  upon  his 
Consecration.  Yea,  and  after  such  restitution  of  Temporaries 
and  Consecration,  the  King  hath  power  to  seize  the  same  again 
into  his  own  hands,  if  he  see  just  cause  so  to  do.  Which  the 
Kings  of  England  in  former  time  did  so  frequently  practise 
upon  any  light  displeasure  conceived  against  the  Bishops,  that 
it  was  presented  as  a  grievance  by  the  Archbishop  of  Canter 
bury  and  the  other  Prelates,  by  way  of  request  to  King  Ed 
ward  the  Third, c  in  Parliament ;  and  thereupon  a  Statute  was 
made  the  same  Parliament,  that  thenceforth  no  Bishop's  Tem- 
poralties  should  be  seized  by  the  King  without  good  cause.  I 
find  cited  by  Sir  Edward  Coke,  f  out  of  the  Parliament  Rolls 
1 8  Henry  the  Third,  a  Record,  wherein  the  King  straitly 
chargeth  the  Bishops  not  to  intermeddle  in  any  thing  to  the 
prejudice  of  his  Crown,  threatening  them  with  seizure  of  their 
Temporaries  if  they  should  so  do.  The  words  are,  Mandatum 
est  omnibus  Episcopis  qui  conventuri  sunt  apud  Gloucestriam 
(the  King  having  before  summoned  them  by  Writ  to  a  Parlia 
ment  to  be  holden  at  Gloucester)  firmiter  inhibendo,  quod 
sicut  Baronias  suas  quas  de  Rege  tenent  diligunt,  nullo  modo 
praesumant  concilium  tenere  de  aliquibus  quae  ad  Coronam 
Regis  pertinent,  vel  quae  personam  Regis,  vel  statum  suum, 
vel  statum  Concilii  sui  contingunt,  scituri  pro  certo  quod  si 
fecerint,  Rex  inde  se  capiet  ad  Baronias  suas,  fyc.  By  which 
Record,  together  with  other  the  premisses,  it  may  appear,  that 
the  Kings  by  their  ancient  right  of  Prerogative  had  sundry 
ways  power  over  the  Bishops  whereby  to  keep  them  in  obe 
dience,  and  to  secure  their  Supremacy  from  all  peril  of  being 
prejudiced  by  the  exercise  of  Episcopal  Jurisdiction. 

XXXV.  Yet,  in  order  to  the  utter  abolishing  of  the  Papal 
Usurpations  and  of  all  pretended  Foreign  Power  whatsoever 
in  matters  Ecclesiastical  within  these  Realms,  divers  Statutes 


*  Coke,  I.    Instit.  Book  ii.  Sect,     ward  III.  Stat.  iv.  cap.  3. 
137.  f  As  above,  in  note  *. 

c  Statute  for  the  Clergy,  14  Ed- 


186  EPISCOPACY  NOT  PREJUDICIAL 

have  been  made,  in  the  Reign  of  King  Henry  the  Eighth  and 
since,  for  the  further  declaring  and  confirming  of  the  King's 
Supremacy  Ecclesiastical.  Wherein  the  acknowledgment  of 
that  Supremacy  is  either  so  expressly  contained,  or  so  abun 
dantly  provided  for,  as  that  there  can  be  no  fear  it  should 
suffer  for  lack  of  further  acknowledgment  to  be  made  by  the 
Bishops  in  the  style  of  their  Courts.  Amongst  other,  first,  by 
Statute  made  25  Henry  VIII,  cap.  19,  upon  the  submission  and 
petition  of  the  Clergy,  it  was  enacted  that  no  Canons  or  Con 
stitutions  should  be  made  by  the  Clergy  in  their  Convocation 
without  the  King's  Licence  first  had  in  that  behalf,  and  his 
Royal  Assent  after  ;  and  likewise  that  no  Canon,  &c,  should  be 
put  in  execution  within  the  Realm,  that  should  be  contrariant 
or  repugnant  to  the  King's  Prerogative  Royal,  or  the  Customs, 
Laws,  or  Statutes  of  the  Realm.  Then,  secondly,  by  the  Sta 
tute  of  i  Elizabeth,  cap.  i,  all  such  Ecclesiastical  Jurisdictions, 
Privileges,  Superiorities,  and  Preeminences  as  had  been  exer 
cised  or  used,  or  might  be  lawfully  exercised  or  used  by  any 
Ecclesiastical  Power  or  Authority  were  declared  to  be  for  ever 
united  and  annexed  to  the  Imperial  Crown  of  this  Realm.  And, 
thirdly,  it  was  also  in  the  same  Statute  provided,  that  the  Oath 
of  Supremacy,  wherein  there  is  contained  as  full  an  acknow 
ledgment  of  the  King's  Ecclesiastical  Supremacy  as  the  wit  of 
man  can  devise,  should  be  taken  by  every  Archbishop  and 
Bishop,  &c,  which  hath  been  ever  since  duly  and  accordingly 
performed. 

XXXVI.  Lastly,  from  receiving  any  prejudice  by  the  Bi 
shops  and  their  Jurisdiction,  the  Regal  Power  is  yet  further 
secured,  by  the  subordination  of  the  Ecclesiastical  Laws  and 
Courts  to  the  Common  Law  of  England,  and  to  the  King's  own 
immediate  Courts.  For  although  the  Ecclesiastical  Laws  be 
allowed  by  the  Laws  of  this  Realm,  and  the  proceedings  in  the 
Ecclesiastical  Courts  be  by  the  way  of  the  Civil,  and  not  of  the 
Common  Law,  yet  are  those  Laws  and  proceedings  allowed 
with  this  limitation  and  condition,  that  nothing  be  done  against 
the  Common  Law,  whereof  the  King's  Prerogative  is  a  prin 
cipal  part,  nor  against  the  Statutes  and  Customs  of  the  Realm. 
And  therefore  the  Law  alloweth  Appeals  to  be  made  from  the 
Ecclesiastical  Courts  to  the  King  in  Chancery ;  and  in  sundry 
cases,  where  a  cause  dependeth  before  a  Spiritual  Judge,  the 


TO  KEGAL  POWER.  187 

King's  prohibition  lieth  to  remove  it  into  one  of  his  Temporal 
Courts. 

XXXVII.  Having  so  many  several  ties  upon  the  Bishops  to 
secure  themselves  and  their  Regal  Authority  from  all  danger 
that  might  arise  from  the  abuse  of  the  Ecclesiastical  Power 
and  Jurisdiction  exercised  by  the  Bishops  in  their  Courts,  by 
the  ancient  prerogative  of  their  Crown,  by  the  provisions  of  so 
many  Statutes  and   Oaths,  by  the  remedy  of  the  Common 
Law,  the  Kings  of  England  had  no  cause  to  be  so  needlessly 
cautelous  as  to  be  afraid  of  a  mere  formality,  the  style  of  a 
Court.     Especially  considering  the  importance  of  the  two  rea 
sons  expressed  in  the  Statute  of  King  Edward,  as  the  only 
grounds  of  altering  that  style,  not  to  be  such  as  would  counter 
vail  the  inconvenience  and  scandal  that  might  ensue  there 
upon. 

XXXVIII.  For  whereas  it  was  then  thought  convenient  to 
change  the  style  used  in  the  Ecclesiastical  Courts,  because  it 
was  contrary  to  the  form  used  in  the  Common  Law  Courts 
within  this  Realm,  (which  is  one  of  the  reasons  in  the  said 
Statute  expressed,)  it  might  very  well  upon  further  considera 
tion  be  afterwards  thought  more  convenient  for  the  like  reason 
to  retain  the  accustomed  style,  because  otherwise  the  form  of 
the  Ecclesiastical  Courts  would  be   contrary  to  the  form  of 
other  Civil  Law  Courts  within  the  Realm,  as  the  Admiralty, 
and  Earl -Marshal's  Court,  and  of  other  Courts  of  the  King's 
grant   made   unto   Corporations ;    with    either    of  which    the 
Ecclesiastical    Courts    had   a    nearer    affinity    than   with    the 
King's  Courts  of  Record,  or  other  his  own  immediate  Courts 
of  Common  Law.     J^or  doth  there  yet  appear  any  valuable 
reason  of  difference,  why  inconformity  to   the  Common  Law 
Courts  should  be  thought  a  sufficient  ground  for  the  altering 
of  the  forms  used  in  the  Ecclesiastical  Courts  ;  and  yet  the 
like  forms  used  in  the  Admiralty,  in  the  Earl  Marshal's  Court, 
in  Courts  Baron,  in  Corporation  Courts,  &c,  should,  notwith 
standing  the  same  inconformity,  continue  as  they  had  been 
formerly  accustomed  without  alteration. 

XXXIX.  If  any  shall  allege,  as  some  reason  of  such  dif 
ference,  the  other  reason  given  in  the  said  Statute,  viz,  that 
the  form  and  manner  used  by  the  Bishops  was  such  as  was 
used  in  the  time  of  the  usurped  power  of  the  Bishop  of  Rome, 


188  EPISCOPACY  NOT  PREJUDICIAL 

besides  that  therein  is  no  difference  at  all,  for  the  like  forms 
in  those  other  aforesaid  Courts  were  also  in  use  in  the  same 
time,  there  is  further  given  thereby  great  occasion  of  scandal 
to  those  of  the  Church  of  Rome.  And  that  two  ways :  first, 
as  it  is  made  a  reason  at  all :  secondly,  as  it  is  applied  to  the 
particular  now  in  hand.  First,  whereas  the  Papists  unjustly 
charge  the  Protestant  Churches  with  schism  for  departing  from 
their  communion,  it  could  not  but  be  a  great  scandal  to  them, 
to  confirm  them  in  that  their  uncharitable  opinion  of  us,  if  we 
should  utterly  condemn  any  thing  as  unlawful,  or  but  even 
forbid  the  use  of  it  as  inexpedient,  upon  this  only  ground  or 
consideration,  that  the  same  had  been  used  in  the  times  of 
Popery,  or  that  it  had  been  abused  by  the  Papists.  And  truly 
the  Puritans  have  by  this  very  means  given  a  wonderful  scan 
dal  and  advantage  to  our  adversaries,  which  they  ought  to 
acknowledge  and  repent  of:  when,  transported  with  an  indis 
creet  zeal,  they  have  cried  down  sundry  harmless  Ceremonies 
and  Customs  as  superstitious  and  antichristian,  only  for  this, 
that  Papists  use  them.  Whereas  godly  and  regular  Protes 
tants  think  it  agreeable  to  Liberty,  Charity,  and  Prudence,  that 
in  appointing  Ceremonies,  retaining  ancient  Customs,  and  the 
use  of  all  other  indifferent  things,  such  course  be  held,  as  that 
their  moderation  might  be  known  to  all  men;  and  that  it 
might  appear  to  their  very  adversaries,  that  wherein  they  did 
recede  from  them  or  any  thing  practised  by  them,  they  were 
not  thereunto  carried  by  a  spirit  of  contradiction,  but  either 
cast  upon  it  by  some  necessity  of  the  times,  or  induced  for  just 
reasons  of  expediency  so  to  do. 

XL.  But  then,  secondly,  as  that  reason  relateth  to  the  pre 
sent  business  in  particular,  the  scandal  thereby  given  is  yet 
greater.  For  we  are  to  know,  that  when  King  Henry  the 
Eighth  abolished  the  Papal  Power,  resuming  in  his  own  hand 
the  ancient  rights  of  the  Crown,  which  the  Bishops  of  Rome 
had  unjustly  usurped,  he  took  upon  himself  also  that  Title 
which  he  then  found  used  by  the  Bishops  of  Rome,  but  which 
none  of  his  progenitors,  the  Kings  of  this  Realm,  had  ever 
used,  of  being  the  Supreme  Head  of  the  Church  within  his 
Dominions.  This  Title  continued  during  the  Reign  of  his  son 
King  Edward  the  Sixth,  by  whom  the  Statute  aforesaid  was 
made,  and  is  mentioned  in  that  very  Statute.  Now  albeit  by 


TO  REGAL  POWER.  189 

that  Title  or  appellation  was  not  intended  any  other  thing 
than  that  Supremacy  Ecclesiastical  which  the  Kings  of  this 
Land  have,  and  of  right  ought  to  have,  in  the  governance  of 
their  Realms,  over  all  persons  and  in  all  causes  Ecclesiastical 
as  well  as  other,  and  which  is  in  the  Oath  of  Supremacy 
acknowledged  to  belong  unto  them,  yet  the  Papists  took 
scandal  at  the  novelty  thereof,  and  glad  of  such  an  occasion, 
made  their  advantage  of  it,  to  bring  a  reproach  upon  our 
Religion :  as  if  the  Protestants  of  England  were  of  opinion, 
that  all  Spiritual  Power  did  belong  unto  the  King,  and  that 
the  Bishops  and  Ministers  of  England  had  their  whole  power 
of  Preaching,  Administering  the  Sacraments,  Ordaining,  Ex 
communicating,  &c,  solely  and  originally  from  the  King,  as  the 
members  of  the  body  live  by  the  influence  which  the  head 
hath  into  them.  Upon  their  clamours,  that  Title  of  Supreme 
Head  and  Governour  was  taken  into  further  consideration  in 
the  beginning  of  Queen  Elizabeth's  Reign.  And  although 
that  style  in  the  true  meaning  thereof  was  innocent  and  defen 
sible  enough,  yet,  for  the  avoiding  of  scandal  and  cavil,  it  was 
judged  more  expedient  that  the  word  '  Head'  should  thence 
forth  be  laid  aside,  and  the  style  run  only  '  Supreme  Governour,' 
as  we  see  it  is  in  the  Oath  of  Supremacy  and  otherwhere  ever 
since,  without  mentioning  the  word  '  Head,'  *  according  to  the 
intimations  given  in  the  Queen's  Injunctions  and  elsewhere  in 
that  behalf.  And  it  seemeth  to  me  very  probable,  that  for  the 
same  reason  especially,  besides  those  other  reasons  already 
givSn,  it  was  thought  fitter  by  her  then,  and  by  her  successors 
hitherto,  that  the  Bishops  in  all  their  Ecclesiastical  Courts  and 
proceedings  should  act  in  their  own  Names  as  formerly  they 
had  done,  than  that  the  Statute  of  King  Edward  should  be 
revived,  for  doing  it  in  the  King's  Name.  For  the  sending 
Processes,  &c,  in  order  to  Excommunication  and  other  Church- 
censures,  in  the  King's  Name,  would  have  served  marvellously 
to  give  colour,  and  consequently  strength,  in  the  apprehension 
at  least  of  weaker  judgments,  to  that  calumny  wherewith  the 
Papists  usually  asperse  our  Religion,  as  if  the  Kings  of  Eng- 

*   In  the  Form   of  bidding   the  in  the  Injunctions  of  Edward  VI, 

Prayers  in  Q.  Elizabeth's  Irijunc-  1547?  ( Supreme  Head  immediately 

tions,  1559, 'Supreme  Governour  of  under  God  of  the  Spirituality  and 

this  Realm,  as  well  in  Causes  Eccle-  Temporality  of  the  same  Church.' 
siastical  as  Temporal.'  In  that  given 


190          EPISCOPACY  NOT  PREJUDICIAL  &c. 

land  took  themselves  to  be  proper  and  competent  judges  of 
censures  merely  spiritual  in  their  own  persons,  and  the  Pre 
lates  accordingly  did  acknowledge  them  so  to  be. 

Thus  have  I  shown,  to  the  satisfaction,  I  hope,  of  the  inge 
nuous  and  unprejudiced  Reader,  that  Episcopacy  is  no  such 
dangerous  creature  either  in  the  opinion  or  practice,  as  some 
would  make  the  world  believe  it  is  ;  but  that  the  King's  Crown 
may  stand  fast  enough  upon  his  head,  and  flourish  in  its  full 
verdure,  without  plucking  away  or  displacing  the  least  flower 
in  it,  notwithstanding  Episcopacy  should  be  allowed  to  be  of 
Divine  Right  in  the  highest  sense,  and  the  Bishops  still  per 
mitted  to  make  their  Processes  in  their  own  Names,  and  not  in 
the  King's.  By  this  time,  I  doubt  not,  all  that  are  not  wil 
fully  blind  (for  who  so  blind,  as  he  that  will  not  see  ?)  do  see 
and  understand  by  sad  experience,  that  it  had  been  far  better 
both  with  King  and  Kingdom  than  now  it  is,  or,  without  God's 
extraordinary  Mercy,  is  like  to  be  in  haste,  if  the  enemies  of 
Episcopacy  had  meant  no  worse  to  the  King  and  his  Crown, 
than  the  Bishops  and  those  that  favoured  them  did. 


A  Postscript  to  the  Header. 

WHEREAS  in  my  Answer  to  the  former  of  the  two  Objec 
tions  in  the  foregoing  Treatise,  I  have  not  any  where  made 
any  clear  discovery  what  my  own  particular  judgment  is  con 
cerning  the  Jus  Divinum  of  Episcopacy  in  the  stricter  sense, 
either  in  the  affirmative  or  negative  ;  and  for  want  of  so  doing, 
may  perhaps  be  censured  by  some  to  have  walked  but  halt 
ingly,  or  at  leastwise  with  more  caution  and  mincing  than 
became  me  to  do  in  a  business  of  that  nature,  I  do  hereby 
declare, 

First,  that,  to  avoid  the  starting  of  more  Questions  than 
needs  must,  I  then  thought  it  fitter,  and  am  of  the  same 
opinion  still,  to  decline  that  Question,  than  to  determine  it 
either  way  :  such  determination  being  clearly  of  no  moment  at 
all  to  my  purpose,  and  for  the  solving  of  that  Objection. 

Secondly,    that    nevertheless,    leaving    other    men    to    the 
liberty  of  their  own  judgments,  my  opinion  is,  that  Episcopal 
Government  is   not  to   be    derived   merely  from  Apostolical 
Practice  or  Institution,  but  that  it  is  originally  founded  in  the 
Person  and   Office  of  the  Messias,   our   Blessed  Lord  Jesus 
Christ.     Who,  being  sent  by  His  Heavenly  Father  to  be  the 
great  Apostle,  Shepherd,  and  Bishop  of  His   Church,   and  neb.  iii.  j. 
anointed  to  that   Office,  immediately  after  His  Baptism  by  *  s>  Pet<  "• 
John  with  Power  and  the  Holy  Ghost,  descending  then  upon  Acts  x.  37, 
Him  in  a  bodily  shape,  did  afterwards,  before  His  Ascension  g8'Luke  ii} 
into  Heaven,  send  and  impower  His  holy  Apostles,  giving  them  22. 
the  Holy  Ghost  likewise  as  His  Father  had  given  Him,  in  like 
manner  as  His  Father  had  before  sent  Him  to  execute  the  s.  John  xx. 
same  Apostolical,  Episcopal,  and  Pastoral  Office  for  the  order-21' 
ing  and  governing  of  His  Church  until  His  coming  again ;  and 
so  the  same  office  to  continue  in  them  and  their  Successors, 
unto  the  end  of  the  world.     This  I  take  to  be  so  clear,  from  S.  Matt, 
these  and  other  like  Texts  of  Scripture,  that  if  they  shall  be 


xxviii.  18— 
20. 


192 

diligently  compared  together,  both  between  themselves,  and 
with  the  following  practices  of  all  the  Churches  of  Christ,  as 
well  in  the  Apostles'  times  as  in  the  purest  and  primitive  times 
nearest  thereunto,  there  will  be  left  little  cause  why  any  man 
should  doubt  thereof. 

Thirdly,  that  in  my  Answer  to  the  latter  Objection  I  made 
no  use  at  all,  nor  indeed  could  do,  of  the  Opinion  of  the  Reve 
rend  Judges  in  that  point,  nor  of  His  Majesty's  Proclamation 
grounded  thereupon.  For  although  the  Proclamation  had 
been  exstant  ten  years  before  this  task  was  imposed  upon  me,* 
yet  I  had  never  seen  nor  so  much  as  heard  of  the  same  in  all 
the  time  before,  nor  yet  in  all  the  time  since,  till  about  ten 
days  ago  I  was  advertised  thereof,  when  these  papers  were 
then  going  to  the  press.  Which,  since  they  give  so  much 
strength  to  the  main  cause,  and  so  fully  avoid  the  Objection, 
I  have  followed  the  advice  of  some  Friends,  and  caused  them 
to  be  printed  herewithal. 

*  The  Proclamation  was  issued  in    the  Subject  in  the  same  month  in 
August,  1637.     Sanderson  received     1647. 
the  King's  instructions  to  write  on 


THE  history  of  the  Work,  for  which  the  following  Preface  was 
written,  will  be  conveniently  placed  before  the  Reader  in 
an  extract  from  Dr.  Elrington's  Life  of  Archbishop  Ussher, 
P-  3°5- 

'  It  had  originally  been  composed  at  the  request  of  Lord  Strafford. 
On  the  breaking  out  of  the  disturbances  in  Scotland  in  1639,  Sir 
George  Radcliffe  applied  to  Dr.  Bernard  for  the  Primate's  opinion  on 
the  subject,  which  was  immediately  sent  in  writing ;  and  no  sooner 
did  the  Primate  arrive  in  Dublin  than  Lord  Strafford  called  upon  his 
Grace  to  make  public  his  opinions,  which  he  accordingly  did,  by 
preaching  two  Sermons  before  the  State  in  Christ  Church,  on  the 
Text :  /  counsel  thee  to  keep  the  King's  commandment,  and  that  in 
regard  of  the  Oath  of  God.  Lord  Strafford  subsequently  communi 
cated  to  the  Lord  Primate  not  only  his  own  wish,  but  that  of  the 
King,  that  he  should  either  print  these  Sermons  or  write  a  Treatise 
on  the  subject.  He  preferred  the  latter,  and  brought  the  Treatise 
over  with  him  to  England,  when  it  was  submitted  to  the  King, 
"  who,  having  read  the  book,  signified  his  will  and  pleasure  that  it 
should  be  printed,  to  the  end  that  all  his  beloved  subjects  might 
receive  the  like  satisfaction  from  the  same  as  himself  had  done."  The 
Archbishop  immediately  sent  the  copy  to  London,  that  it  might  be 
printed ;  but  the  person  to  whom  it  was  entrusted,  either  through 
carelessness  or  design,  lost  the  manuscript,  and  it  never  was  reco 
vered.  The  Archbishop  sought  in  vain  for  the  original  among  his 
numerous  papers,  and  never  ceased  to  express  his  regret  at  the  loss 
of  a  work  upon  which  he  had  spent  so  much  labour.  After  his 
death  his  executors  were  more  successful,  and  discovered  the  original 
in  the  handwriting  of  the  Archbishop;  but  it  was  not  a  time  to 
publish  such  a  Treatise,  and  they  were  obliged  to  wait  for  a  more 
favourable  opportunity.  Immediately  after  the  Restoration,  the 
Archbishop's  grandson,  James  Tyrrell,  published  the  work,  with  a 
Dedication  to  Charles  II,  and  a  learned  Preface  by  Bishop  San 
derson/ 


SANDERSON,  VOL.  V. 


THE 

POWER  COMMUNICATED  BY  GOD 
TO  THE  PRINCE, 

AND  THE 

OBEDIENCE   REQUIRED  OF  THE   SUBJECT. 

BRIEFLY  LAID  DOWN,  AND  CONFIRMED  OUT  OF 

THE  HOLY  SCRIPTURES, 

THE  TESTIMONY  OF  THE  PRIMITIVE  CHURCH, 
THE  DICTATES  OF  RIGHT  REASON,  AND 
THE  OPINION    OF   THE  WISEST  AMONG  THE   HEATHEN 
WRITERS. 

By  the  Most  Reverend  Father  in  God, 

JAMES,  late  Lord  Archbishop  of  ARMAGH, 

and  Primate  of  all  IRELAND. 

Faithfully  published  out  of  the  Original  Copy,  written  with  his  own  hand, 
by  the  Reverend  Father  in  God, 

ROBERT,  Lord  Bishop  of  LINCOLN, 
WITH  HIS  LORDSHIP'S  PREFACE  THEREUNTO. 


PROV.  xxiv.  21. 

My  son,  fear  thou  the  Lord  and  the  King,  and  meddle  not  with  them  that 
are  given  to  change. 


LONDON, 

PRINTED  FOR  ANNE  SEILE,  OVER  AGAINST  ST.  DUNSTAN's  CHURCH 
IN   FLEET-STREET.       I  66  I.* 


*  In  Quarto.  *  The  Second  Edition  Corrected'  appeared  in  1683,  in  Octavo. 


O  2 


THE 

PREFACE  TO  THE  READER. 

J.  HE  Reader  is  desired  to  take  notice,  that  this  Treatise  was 
written  by  the  Reverend  and  Learned  Author,  at  the  special 
command  of  our  late  gracious  Sovereign,  of  blessed  memory, 
King  Charles  I,  about  the  time  when  those  unhappy  distem 
pers,  which  had  been  a  good  while  before  by  the  endeavours 
of  some  unquiet  spirits  secretly  working  underhand,  and  not 
long  after  broke  out  most  desperately  into  a  bloody  and  unna 
tural  war,  did  first  begin  to  appear  openly  in  our  Land.  As  soon 
as  the  Treatise  was  finished,  the  Author  caused  a  copy  thereof  to 
be  fairly  transcribed,  and,  with  a  Dedicatory  Epistle  prefixed 
thereunto,  to  be  presented  to  his  Majesty,  who,  having  read  the 
Book,  signified  his  will  and  pleasure  that  it  should  be  printed, 
to  the  end  that  all  his  beloved  Subjects  might  receive  the  like 
satisfaction  from  the  same  as  himself  had  done.  Whereupon 
the  Author,  being  not  then  at  London  himself,  sent  up  the 
aforesaid  transcript  Copy  thither,  to  the  intent  it  should  be 
there  printed :  which  notwithstanding,  whether  by  the  negligence 
or  unfaithfulness  of  the  party  to  whose  care  and  trust  it  was  com 
mitted,  was  not  done ;  but  the  Copy  itself  finally  lost,  or  pre 
tended  to  be  lost,  and  so  that  intent  frustrated.  The  Original 
Copy  of  his  own  handwriting  being  in  the  mean  time  by  the 
Author,  supposing  perhaps  there  would  be  little  use  of  it  after 
it  was  printed,  neglectedly  laid  aside ;  and  so  at  length,  min 
gling  with  some  other  papers,  it  became  so  buried  amongst 
those  heaps  of  books  and  writings,  whereof  he  had  good  store, 
that  it  never  was  his  hap  to  meet  with  it  again  all  his  lifetime ; 
but  gave  it  over  for  lost  also,  as  well  as  the  Transcript  aforesaid, 
to  his  great  grief,  as  he  oft  expressed  to  those  that  were  about 
him.  Yet  was  it  not  indeed  lost,  but  only  mislaid,  as  after  his 
death  appeared.  When  they,  to  whom  it  appertained  to  take 


198  THE  PREFACE 

an  inventory  of  what  he  left  behind  him,  in  sorting  his  papers 
which  lay  disorderly  and  confusedly,  some  in  one  place  of  his 
study,  some  in  another,  amongst  the  rest  found  the  first  Ori 
ginal  Copy  of  this  Treatise,  from  beginning  to  end,  all  written 
with  his  own  hand ;  which  they  looked  upon  as  a  choice  jewel, 
quantivis  pretii  K^^Kiov,  and  took  care  accordingly  to  pre 
serve  it,  with  an  intention,  as  in  duty  for  the  performance  of 
the  will  of  the  Dead  they  held  themselves  obliged  to  do, 
when  the  times  would  bear  it,  to  publish  it  to  the  world,  for 
the  common  benefit  of  all  those  that  were  able  to  understand 
it,  and  willing  to  make  a  good  use  of  it. 

II.  But  as  the  times  then  were,  the  whole  Nation  being 
enslaved  to  the  will  and  tyranny  of  a  monstrous  Usurper,  it 
could  not  be  either  safe  or  seasonable  so  to  do :  in  so  far  that 
for  any  person  only  to  have  been  known  to  have  had  such  a 
piece  in  his  custody,  had  been  crime  enough  to  have  cast  him 
under  the  displeasure  of  the  most  merciless  tyrant,  and  withal 
the  most  perfect  dissembler  in  the  world.  And  the  Work  itself, 
had  it  been  once  discovered  where  it  lay,  had  been  sure  either 
to  have  been  suppressed,  and  so  to  have  perished  for  ever,  or, 
which  is  no  less  probable,  but  had  been  much  worse,  to  have 
been  perverted,  quite  contrary  to  the  pious  and  loyal  intention 
of  the  Author,  in  being  made  instrumental  to  the  support  of 
his  power,  who  having  unrighteously  invaded  the  sovereignty, 
was  then  in  actual  possession  of  the  sword.     For  by  this  time 
the  flatterers  of  that  great  Tyrant  had  learned  by  a  new  device, 
upon  the  bare  account  of  Providence,  without  respect  to  the 
justice  of  the  title,  the  only  right  and  proper  foundation,  to 
interpret  and  apply  to  his  advantage  whatsoever  they  found 
either  in  the  Scriptures  or  in  other  writings  delivered  concern 
ing  the  power  of  Princes  or  the  duty  of  subjects,  profanely  and 
sacrilegiously  taking  the  name  of  that  holy  Providence  of  God 
in  vain,  and  using  it  only  as  a  stalkinghorse  to  serve  the  lusts 
and  interests  of  ambitious  men. 

III.  When,  by  the  death  of  that  Tyrant,  it  was  hoped  the 
black  cloud  that  hanged  over  us  would  scatter,  yet  was  the 
coast  for  all  that,  never  a  whit  the  clearer  ;  but  the  darkness 
rather  thickened  upon  us ;  and  the  danger  of  bringing  any 
thing  of  this  nature  to  light,  was  much  greater  than  before. 
The  tyranny   still    continued,   though   under  various  shapes, 


TO  ARCHBISHOP  USSHER.  199 

Proteus-like,  ever  and  anon  changing  Forms :  Mock-Parlia 
ments,  and  other  (what  shall  we  call  them  ?)  things,  for  which 
it  was  hard  to  find  names  to  distinguish  them  by.  The  very 
name  of  Monarchy  meanwhile  decried  and  exploded  as  a  de 
voted  and  execrable  thing ;  and,  to  make  short,  every  thing 
posting  on  desperately  towards  anarchy,  confusion,  and  ruin. 

IV.  Thus  lay  we  in  darkness  and  in  the  shadow  of  death, 
heartless  and  hopeless:  when  behold,  Geos  anb  wxavrjs,  the 
eternal  God,  who  in  the  beginning  of  the  Creation  caused 
light  to  shine  out  of  darkness,  to  manifest  at  once  the  mighti 
ness  of  His  power,  and  the  riches  of  His  mercy  and  com 
passion,  in  looking  upon  the  miseries  of  a  foolish  and  un 
thankful  People,  that  had  so  highly  provoked  Him,  appeared 
gloriously  in  the  Mount,  and  caused  the  light  of  His  favourable 
countenance  once  more  to  shine  upon  us  in  the  middest  of  our 
greatest  confusions.  And  all  this  done,  since  men  have  talked  so 
much  of  Providence,  who,  so  far  as  appeareth  by  their  actions, 
believe  nothing  of  it,  by  a  special  hand  of  Providence  indeed ; 
so  signal  and  visible,  considered  in  all  its  circumstances,  as  if 
the  Lord  had  purposely  stretched  out  His  hand  to  convince 
the  bold  Atheists  of  these  times,  that  verily  there  is  such  a 
thing  as  they  call  Providence,  and  that  doubtless  there  is  a 
God  that  judgeth  the  earth. 

V.  This   so   blessed   and   unexpected   a    change,    mutatio 
dextrae  Excelsi,*  amongst  many  other  good  effects  tending  to 
the  happiness  of  this  Nation,  if  we  would  but  keep  ourselves 
quiet  and  be  thankful,  hath,  by  removing  the  late  unhappy 
obstructions,  made  a  way  for  Truth  and  Reason,  which  before 
durst  scarce  peep  out  without  a  disguise,  to  adventure  abroad 
openfaced.     Which  opportunity  gave  me  the  perusal  of  this 
Book,  brought  to  my  hands  by  a  gentleman  of  great  hopes  and 
ingenuity,f  and  grandchild  to  the  said  Author,  in  whose  cus 
tody  it  then  was.     Upon  the  perusal  whereof  I  found  it  so  full 
of  Truth  and  Reason,  and  so  every  way  answering  that  ex 
pectation  which  the  known  abilities  of  so  learned  an  Author 
had  beforehand  raised  in  me,  that,  in  order  to  the  public 

*  Ps.  Ixxvii.  10.  in  the  Vulgate,  mothy  Tyrrell,  Knight,  of  Shotover 

Et  dixi,  Nunc  coepi .-  haec  mutatio  House  near  Oxford,  by  Elizabeth, 

dexterae  ExcelsL  the  only  child  of  Abp.  Ussher.  See 

t  James  Tyrrell,  son  of  Sir  Ti-  above,  p.  193. 


200  THE  PREFACE 

benefit  and  for  preservation  of  true  Christian  Loyalty  in  the 
hearts  of  all  my  fellow-subjects,  I  endeavoured  what  in  me  lay 
to  help  forward  the  impression.  It  is  a  thing  indeed  very 
much  desired  by  men  piously  zealous  of  the  public  peace,  that, 
by  the  prudent  care  of  those  that  are  in  authority,  some  timely 
and  effectual  provisions  were  made  for  repressing  the  exor 
bitant  licentiousness  both  of  the  Press  and  Pulpit,  and  the 
suppressing  of  seditious  sermons  and  pamphlets,  by  means 
whereof  thousands  of  wellmeaning  souls  become  poisoned  in 
their  judgments,  have  their  affections  soured  towards  their 
Governors  in  whom  they  ought  to  rejoice,  and  are  themselves 
apt  to  be  misled  into  the  foulest  practices  of  disobedience  and 
rebellion  ere  they  be  aware.  In  the  mean  time,  until  some  further 
order  be  taken  herein,  it  is  but  needful  that  such  Treatises  of 
this  nature  as  carry  weight  and  evidence  with  them,  should  be 
published  to  the  world  for  the  settling  of  men's  judgments  and 
consciences  aright,  as  concerning  the  great  duties  of  Christian 
Obedience  and  Subjection,  and  for  the  preventing  of  such  mis 
chiefs  as  must  unavoidably  ensue,  where  those  so  necessary 
points  are  either  misrepresented  by  the  leaders,  or  misunder 
stood  by  the  people. 

VI.  For  the  attaining  of  which  ends  I  have  great  reason  to 
believe  that  what  is  here  presented  to  view,  may  be  as  effectu 
ally  conducible  as  any  thing  that  hath  been  written  or  probably 
can  be  written,  at  least  in  this  present  age,  by  any  other  hand, 
whether  we  respect  the  Work  or  the  Author.  In  the  Work 
itself,  the  diligent  and  impartial  Reader,  that  will  but  bestow 
his  hours  so  profitably  as  to  take  it  all  before  him  from  the 
beginning  to  the  end,  besides  the  great  variety  of  learning  and 
authorities  which  he  shall  meet  withal  all  along,  will  easily  find 
all  to  the  full  made  good  in  the  Treatise,  whatsoever  is  pro 
mised  in  the  Title.  And  then  for  the  Author  himself,  it  is  not 
unknown  to  the  world  what  great  esteem  was  had  of  his 
learning  and  moderation,  and  what  great  respect  and  reverence 
was  paid  to  his  person  and  judgment  by  the  generality  even  of 
those  men,  whose  either  judgments  or  interests  swayed  them 
to  entertain  other  persuasions  than  he  had  in  sundry  points,  as 
well  concerning  the  Ecclesiastical  as  Civil  Government.  Which 
truly,  as  it  is  a  very  great  advantage  in  itself,  for  in  this  case, 
as  in  some  other  things,  the  old  saying  holdeth,  Duo  cum 


TO  ARCHBISHOP  USSHER.  201 

faciunt  idem,  non  est  idem,  and  many  times  the  value  the 
Patient  setteth  upon  the  Physician  advanceth  the  cure  almost 
incredibly  beyo'nd  what  the  virtue  of  the  ingredients  would 
have  done  without  it,  so  this  Reverend  Primate  had  that 
advantage  in  a  very  great  measure,  above  almost  all  other 
men  in  the  world  in  his  time.  If  some  men  I  could  name 
should  write  of  the  Power  of  Kings,  and  the  Duty  of  Subjects, 
with  the  pen  and  art  of  men  and  Angels,  with  all  the  evidence 
of  Truth,  and  the  greatest  strength  of  Reason  imaginable,  it 
would  work  no  more  upon  one  sort  of  men  in  this  generation, 
than  a  charm  would  do  upon  a  deaf  adder.  Their  writings 
would  be  slighted  and  thrown  aside,  decried  and  condemned 
all  with  a  breath,  without  the  reading  of  any  more  than  the 
bare  title  page.  Of  so  much  greater  force  are  names  than 
things,  for  the  heightening  or  lessening  the  authority  of  men's 
writings,  with  such  as  have  suffered  themselves  to  be  engaged 
in  parties  and  factions,  or  whose  judgments  are  forestalled 
with  prejudices  or  partial  affections.  But  this  Reverend  Au 
thor,  besides  his  great  abilities  in  all  kind  of  profitable  and 
polite  Learning,  his  vast  reading,  and  readiness  to  make  use  of 
what  he  had  read  upon  all  occasions,  had  also  by  his  piety  and 
regularity  of  life,  by  his  meekness  and  moderation,  by  his 
humble,  affable,  and  free  letting  himself  forth  to  all  converses, 
together  with  his  facility  and  willingness  to  hold  fair  compli 
ances  and  correspondencies  with  those  he  presently  conversed 
with,  gained  to  himself  such  a  general  reputation  with  all 
parties,  that  his  very  name  carried  authority  with  it,  and  awed 
those  very  men  into  a  reverent  estimation  of  his  person  and 
judgment,  who  were  yet  too  stiff  to  submit  it  to  the  judgments 
of  any  person  but  themselves. 

VII.  Of  the  Author,  whose  worth  and  abilities  are  so  well 
known  to  the  world  both  at  home  and  abroad,  I  shall  not  need 
to  say  any  more ;  nor  of  his  other  Works,  which,  without  me, 
will  sufficiently  praise  him  in  the  gates.  All  the  account  I  am 
to  give  is  of  this  present  Work,  which  had  appeared  sooner  in 
public,  but  that  it  seemed  necessary  to  have  it  fairly  transcribed 
once  more,  and  the  Transcript  compared  with  the  Original, 
before  it  were  sent  to  the  press ;  and  that  for  two  reasons. 
The  one,  because  the  avroypatyov,  or  first  Copy,  being  close 
written  with  many  additions,  interlinings,  and  references,  and 


202  THE  PREFACE 

those  sometimes  very  obscure  and  scarce  discernible,  almost  in 
every  page,  would  so  have  puzzled  and  perplexed  the  workmen 
at  the  press,  that  it  had  not  been  possible  for  them  to  have 
carried  on  the  work,  without  much  difficulty  and  disturbance 
to  themselves,  and  no  less  injury  and  trouble  to  the  Readers, 
through  the  multitude  of  mistakings  and  misplacings  of  words, 
sentences,  and  quotations.  The  other,  that  the  Original  Copy 
might  not  in  the  whole,  or  in  any  part  thereof  be  soiled,  torn, 
scattered,  or  lost,  whiles  it  was  in  the  printer's  or  corrector's 
hands ;  but  that  the  same,  being  preserved  whole  and  entire, 
might  remain  as  a  record,  ready  to  be  produced  and  shown 
under  the  Author's  own  hand,  whensoever  it  should  be  re 
quired,  either  to  justify  the  integrity  of  this  publication,  or  to 
satisfy  any  person  that  may  suspect  forgery  therein,  or  upon 
any  other  just  occasion  otherwise.  For  posthumous  writings, 
because  many  of  them  are  such,  lie  all  of  them  under  the 
suspicion  of  being  spurious  and  supposititious,  or  at  leastwise 
of  being  moulded,  interpolated  and  condited  to  the  gust  and 
palate  of  the  publisher.  To  discharge  myself  and  all  that  have 
any  hand  in  this  publication  from  all  such  suspicion,  and  clear 
to  the  world  our  innocency  in  that  behalf,  we  thought  ourselves 
obliged  to  give  better  security  than  our  own  bare  word :  that 
if  any  doubt  should  be  made  of  our  fidelity  herein,  recourse 
might  be  had  to  the  Author's  undoubted  Original  Copy,  re 
served  in  his  grandchild's  hand  for  that  purpose,  for  better 
satisfaction  herein. 

VIII.  Now  the  main  design  of  the  whole  Work  is  that  which 
is  contained  in  the  latter  part  thereof,  concerning  the  Duty  of 
Subjects :  That  all  the  King's  liege  people  might  know  they 
were  in  their  Consciences,  both  by  the  Law  of  God  and  their 
own  native  condition,  bound  to  hold  close  to  their  allegiance 
and  obedience  to  the  King's  most  excellent  Majesty,  notwith 
standing  all  the  attempts  that  were  then  endeavoured  to  be 
made  upon  their  Loyalty,  under  the  softer  notions  of  Religion 
and  Liberty ;  or  those  fiercer  assaults,  which  the  face  of  affairs 
then  threatened,  and  soon  after  ensued,  of  plunder  and  un 
doing.  But  forasmuch  as  the  duty  which  God  requires  of 
Subjects  is  grounded  upon  that  power  which  the  same  God 
hath  committed  to  Sovereigns,  as  St.  Paul,  Rom.  xiii.  i,  &c, 
clearly  deduceth  the  obligation  of  that  duty  from  God's  or- 


TO  ARCHBISHOP  USSHER.  203 

darning  that  power,  and  then  men  will  '  faithfully  serve, 
honour,  and  humbly  obey  the  King,  according  to  God's  blessed 
Word  and  Ordinance,'  when  they  shall  have  duly  considered 
whose  authority  he  hath,  he  saw  it  most  agreeable  to  the  laws 
of  good  method,  that  he  should  first  establish  the  Prince's 
power  upon  the  right  bottom,  and  thence  demonstratively  infer 
and  enforce  the  Subject's  duty  as  a  necessary  consequence 
thereof:  like  a  wise  masterbuilder,  laying  the  groundwork 
sure,  that  the  structure  might  rise  the  firmer.  For  upon  the 
right  stating  of  these  two  Questions  concerning  the  Power  of 
Sovereign  Princes,  what  it  is,  and  whence  it  is,  (which  how 
exactly  it  is  performed  in  the  former  part  of  this  Treatise,  I 
leave  the  intelligent  Reader  to  judge,)  dependeth  the  true 
decision  of  all  such  emergent  differences  and  controversies  as 
may  arise  at  any  time  between  Princes  and  their  Subjects, 
and  consequently  the  safety  and  security  of  both  ;  and,  con 
sequently  to  those,  the  peace  and  happiness  of  all  Kingdoms, 
States,  and  Commonwealths. 

IX.  By  what  hath  been  said,  the  Reader  will  easily  per 
ceive  that  it  is  a  matter  of  very  great  and  universal  concern 
ment,  for  both  Prince  and  People,  that  is,  all  Mankind,  are 
concerned  in  it,  that  the  two  Points  insisted  upon  in  this  Trea 
tise  should  be  well  known  and  rightly  understood.  And  there 
fore  I  cannot  sufficiently  wonder  at  the  inconsiderateness,  or 
perverseness  rather,  of  those  men,  if  any  such  shall  be  found, 
(and  by  the  pulse  of  the  times,  and  other  indications,  it  is  no 
hard  matter  to  foresee  there  will  be  found  enough  such,)  as 
will  take  offence  at  the  publishing  hereof,  or  indeed  of  any 
thing  else  that  can  be  written,  although  with  never  so  much 
truth  and  soberness  in  this  argument.  But  yet  they  have  not 
all  the  same  pretences,  some  quarrelling  most  at  the  persons, 
others  at  the  thing  itself,  and  some  perhaps  at  the  very  cir 
cumstance  of  time,  according  as  they  are  led  along  by  their 
several  passions  or  interests.  i°.  Some,  who  look  upon  the 
Church  with  an  evil  eye,  forsomuch  as  not  this  present  Work 
only,  but  most  of  what  hath  been  written  in  this  kind  here 
tofore,  hath  been  written  by  the  Bishops  or  other  Episcopal 
Divines,  will  be  ready  to  give  out,  and  that,  according  to  their 
old  wont,  with  confidence  enough,  that  it  is  not  either  the  love 
of  Truth,  or  zeal  of  the  honour  of  Kings,  but  the  busy  for- 


204  THE  PREFACE 

wardness  of  some  flattering,  ambitious  Churchmen,  the  more 
to  ingratiate  themselves  with  the  higher  powers,  in  hope  to 
get  better  preferments  thereby,  that  hath  brought  forth  into 
the  world  so  many  discourses  and  treatises  concerning  the 
Power  of  Sovereign  Princes,  and  the  Obedience  of  Subjects. 
2°.  Others,  it  may  be,  will  allege  that  it  is  not  for  Divines  at 
all  to  meddle  in  these  matters,  whereof  they  are  not  compe 
tent  judges,  nor  do  they  come  within  the  compass  of  their 
sphere  :  they  ought  to  be  left  to  the  cognizance  and  deter 
mination  of  Statesmen  and  Lawyers,  who  best  understand  the 
Constitution  of  the  several  Governments,  and  the  force  and 
effect  of  the  Laws  of  their  own  several  respective  Countries, 
and  are  therefore  presumed  to  be  best  able  to  judge,  the  one, 
by  the  Constitution,  in  whom  the  Sovereignty  resideth,  and 
the  other,  by  the  Laws,  how  that  Sovereignty  is  bounded  and 
limited  in  the  exercise  thereof.  3°.  Besides  these,  whose 
quarrel  is  chiefly  against  the  persons,  there  is  a  generation  of 
men  wholly  disaffected  to  the  thing  itself;  men  of  popular 
spirits,  who  have  so  far  espoused  certain  false  principles,  apt 
to  engender  sedition,  and  utterly  destructive  of  Kingly  Go 
vernment,  that  they  will  not  easily  be  drawn  off  of  them  again. 
These,  taking  it  for  an  undeniable  truth,  which  if  examined  to 
the  bottom  will  be  found  so  far  remote  from  Truth,  that  it  is 
not  within  the  possibility  of  being  rendered  so  much  as  pro 
bable  by  any  other  medium,  than  that  it  hath  been  counte 
nanced  by  some  great  Names, — that  the  Original  of  all  Go 
vernment  is  from  the  People,  and  that  the  Power  which  Kings 
and  Princes  have,  was  derived  unto  them  from  the  People  by 
way  of  pact  or  contract,a — would  thence  infer,  that  Princes 
can  therefore  claim  no  more  Power  as  of  right  belonging  unto 
them  than  the  People  shall  think  fit  to  entrust  them  withal : 
which  the  People  may  from  time  to  time,  and  at  all  times,  as 
they  shall  see  cause  in  order  to  the  public  weal  and  safety, 
either  enlarge  or  restrain  at  their  pleasure.*  Whence  it  will 
further  follow,  that  the  Prince's  Power,  being  but  a  precarious 
and  ambulatory  Power,  subject  to  be  varied  according  to  the 

a  Vid.  Sect.  15.  in  Praef.  [Viz.  [voluntatem  mutet,  iis  qui  nondum 

p.  20  below.]  nati  sunt,  ut  quibus  jus  quaesitum 

a  [Quare  si  populus]  a  cujus  vo-  nondum  est,  nullam  facit  injuriam.] 

luntate  jus  regnandi  proficiscitur,  Grotius  de  Jure  Belli,  II.  iv.  10. 


TO  ARCHBISHOP  USSHER.  205 

exigency  of  times  and  occasions,  is  not  capable  to  be  comprized 
within  any  fixed  Rules ;  neither  can  any  thing  be  written 
thereof  with  any  certainty.  4°.  Nor  is  it  improbable,  lastly, 
that  some,  willing  to  play  such  small  game  rather  than  sit  out, 
will  take  exceptions  at  the  ill  timing  of  this  publication.  That 
discourses  of  this  nature  might  possibly,  at  the  time  when  these 
things  were  first  written  by  the  Primate,  have  been  of  some 
good  use  towards  the  discovery  of  the  iniquity  and  hypocrisy 
of  the  Mystery  of  Rebellion  which  had  then  begun  to  work, 
the  giving  a  stop,  or  check  at  least,  to  the  further  spreading 
thereof,  and  the  keeping  of  the  King's  good  Subjects  in  their 
right  wits,  from  falling  into  that  apostasy  from  their  Faith 
and  Allegiance  to  his  Majesty,  into  which  multitudes  of  them, 
inveigled  by  false  teachers  and  specious  pretences,  were  after 
wards  drawn.  But  now  that  by  the  merciful  Providence  and 
good  hand  of  God  upon  us,  the  King  is  so  happily  restored 
to  his  just  rights,  and  the  Nation  thereby  to  their  ancient 
Laws  and  Liberties ;  his  Supremacy  so  generally  owned  and 
acknowledged,  and  that  under  the  sacred  and  religious  tie  of 
a  solemn  Oath  all  over  the  Realm ;  the  People  of  the  three 
Kingdoms  reduced  to  their  former  obedience,  and  the  affairs 
both  of  Church  and  State  put  into  a  good  forwardness  of  a 
happy  and  orderly  resettlement,  as  there  seemeth  to  be  little 
need,  so  there  will  be  made  little  use  of  this  or  any  other 
Writings  in  this  kind. 

X.  To  all  which,  and  whatsoever  other  Objections  can  be 
made  hereagainst,  it  shall  suffice  to  oppose,  as  a  general  and 
satisfactory  answer,  that  one  short  passage  of  St.  Paul,  Tit.  iii.  i, 
Put  them  in  mind  to  be  subject  to  Principalities  and  Powers, 
to  obey  Magistrates,  to  be  ready  to  every  good  work,  Doubt 
less  the  holy  Apostle,  who  was  so  far  from  being  a  flatterer 
or  manpleaser,  from  seeking  himself,  his  own  glory,  or  other 
temporal  advantage,  from  making  merchandize  of  the  holy 
Word  of  God,  or  handling  it  deceitfully  for  filthy  lucre's  Gal.  i.  10. 
sake,  that  very  often  in  his  Epistles  he  utterly  disclaimeth  *  ^h 
such  base,  unworthy  practices,  as  altogether  unbeseeming  the 
servant  of  Christ,  appealing  to  the  consciences  of  those  that 
knew  him,  and  calling  in  God  also  to  witness  with  him,  how 
clear  he  stood  in  that  behalf,  would  never  have  given  it  in 


206  THE  PREFACE 

charge  to  Titus,  or  any  other  Bishop  or  Minister  of  the  Gos 
pel,  to  preach  such  doctrine  to  the  people  of  God,  had  there 
been  any  thing  of  flattery  or  secular  design  in  so  doing.  Nor 
were  the  times  then  such  as  could  reasonably  tempt  any  man 
to  such  flattery  with  hopes  of  preferment,  (and  what  man,  not 
forsaken  of  his  wits,  would  play  the  parasite  for  nothing?) 
when  as  neither  the  Church  had  yet  any  settled  revenue,  nor 
was  there  at  that  time  so  much  as  any  one  Christian  Prince  in 
the  universal  world.  It  is  evident  enough  from  sundry  intima 
tions  scattered  in  all  his  Epistles,  especially  those  to  Timothy 
and  Titus,  that  the  reasons  of  the  Apostle's  injunction,  without 
the  least  reflection  upon  his  own  or  their  terrene  interests, 
were  drawn  from  topics  of  more  sublime  consideration.  The 
Ordinance  of  God,  the  discharge  of  Duty,  and  a  good  Con 
science,  the  advancement  of  the  Gospel,  and  the  honour  of 
the  Christian  Religion.  Subjection  and  Obedience  to  Supe 
riors  is  certainly  no  small  part  of  the  Christian's  Duty :  a  debt 
so  just,  and  so  well  known  to  be  so,  that  the  Apostle  supposeth 
none  could  be  utterly  ignorant  of:  only,  because  men  gene 
rally  are  not  so  forward  to  perform  known  duties  as  they 
should  be,  he  saw  it  needful  they  should  be  sometimes,  and 
upon  all  just  occasions,  admonished  and  reminded  thereof  by 
their  Teachers. 

XI.  And  then,  sure,  if  those  Teachers  be  Divines,  (and  I 
think  no  sober  man  will  deny  Titus,  and  others  by  him  as 
sumed  in  partem  curae,  to  have  been  such,)  the  pressing  of 
the  aforesaid  Duties  can  be  no  unfit  theme  for  Divines  to  busy 
themselves  in,  unless  we  will  affirm  that  St.  Paul  meant  to  put 
a  task  upon  them  altogether  eccentric  from  their  function  and 
calling.  It  appertaineth  to  the  Minister's  office,  not  only  to 
declare  the  Will  of  God  to  the  people  circa  res  agendas,  as 
well  as  credendas,  to  the  intent  they  may  frame  their  lives 
and  actions  accordingly,  but  also  to  stir  up  their  minds  by 
way  of  remembrance,  and  to  charge  upon  their  consciences 
the  performance  of  every  duty  they  owe  either  to  God  or  man. 
Which  is  needful  to  be  done  in  the  particulars  we  now  treat 
of,  viz.  Subjection  and  Obedience  to  lawful  Authority,  with  as 
much  diligence,  vigour,  and  instance,  as  almost  in  any  other 
particular  duty  whatsoever :  because,  through  the  corruption 


TO  ARCHBISHOP  USSHER.  207 

of  nature  and  the  pride  of  men's  spirits,  the  greatest  part  of 
Mankind  are  tarda  nomina,*  such  Debtors  as  will  abide  call 
ing  on,  not  willing  to  pay  more  than  needs  must,  nor  that  but 
with  some  grudging.  But  how  shall  the  Minister  be  able  to 
do  this  with  authority  ?b  or,  how  shall  he  secure  himself  and 
his  endeavours  the  mean  while  from  scorn  and  contempt,  if  he 
shall  not  be  able  first  competently  to  convince  the  persons  he 
is  to  deal  withal,  that  such  Subjection  and  Obedience  is  their 
bounden  duty?  For  vain  it  is  to  think  that  empty  words 
should  have  any  strong  operation  upon  the  wills  and  affections 
of  men  in  any  thing  required  to  be  done  of  them,  without  re 
presenting  to  their  understandings  somewhat  to  make  the 
proposal  seem  reasonable.  And  then,  forasmuch  as  the  obli 
gation  to  those  Duties  in  Inferiors  ariseth  from,  and  is  com 
mensurate  unto,  that  Power  wherewith  Superiors  are  entrusted, 
as  hath  been  partly  already  shown,  the  most  proper  and  ra 
tional  course  that  can  be  taken  to  persuade  men  effectually  to 
the  performance  of  those  Duties,  is  by  informing  them  rightly 
and  clearly  what  that  Power  is,  and  whence  it  is  derived. 

XII.  True  it  is,  that  for  the  more  ease  of  the  Governors, 
and  better  satisfaction  of  the  People,  in  securing  their  pro 
perties,  preserving  peace  among  them,  and  doing  them  justice, 
the  absolute  and  unlimited  Sovereignty  which  Princes  have  by 
the  Ordinance  of  God,  hath  at  all  times  and  in  all  Nations 
been  diversely  limited  and  bounded  in  the  ordinary  exercise 
thereof,  by  such  Laws  and  Customs  as  the  supreme  Governors 
themselves  have  consented  unto  and  allowed.  As  with  us  in 
England  there  are  sundry  cases  wherein  a  Subject,  in  main 
tenance  of  his  right  and  property,  may  wage  Law  with  the 
King,  bring  his  Action  and  have  Judgment  against  him  in 
open  Court ;  and  the  Judges  in  such  case  are  bound  by  their 
Oaths  and  Duties  to  right  the  Party  according  to  Law,  against 
the  King  as  well  as  against  the  meanest  of  his  Subjects.  And 
it  is  very  true  also,  that  where  any  Controversy  ariseth  about 
meum  and  tuum,  or  Suit  groweth  between  the  King  and  one 
or  more  of  his  Subjects,  (as  it  may  be  about  some  Tenure, 

*  ?  Seneca  de  Beneficiis,  v.  22.  tarn  mail  quam   ingrati,  segnes   et 

Multi  sunt,  qui  nee  negare  sciant  tardi,  lenta  nomina,  non  mala, 

quod  acceperunt,  nee  referre :    qui  b   Merci  nao-rjs   fnirayfjs.    Tit.  ii. 

nee  tarn  boni  sunt  quam  grati,  nee  15. 


208  THE  PREFACE 

Grant,  Privilege,  Usage,  or  other  thing,)  the  debating  and  de 
termining  of  every  such  doubt  or  controversy  belongeth  to  the 
learned  Lawyers  and  reverend  Judges,  who  are  presumed  to 
be  best  skilled  in  the  Laws  and  Customs  of  the  Land,  as  their 
proper  study,  wherein  they  are  daily  conversant ;  and  not  to 
Divines,  who,  as  Divines,  are  no  competent  judges  in  such 
matters,  nor  do  they  come  within  the  compass  of  their  sphere. 
All  this  therefore  must  be  granted ;  yet  is  not  the  Divine 
hereby  wholly  excluded  from  having  his  part,  and  that  proper 
and  peculiar  to  him,  even  in  the  nicest  Law  Cases,  so  far  as 
they  relate  to  Morality  and  Practice  in  point  of  Conscience. 
For  human  Laws  cannot  be  the  adequate  measure  of  Moral 
Duty  in  the  judgment  of  any  reasonable  man,  (for  Atheists, 
though  masters  of  never  so  much  Reason,  I  reckon  not  of  as 
reasonable  men,)  the  Laws  being  finite  and  fixed,  but  the  cir 
cumstances  of  men's  actions,  on  which  their  lawfulness  and 
unlawfulness  chiefly  dependeth,  various  and  infinite.  The  Laws 
allow  (and  of  necessity  so  must)  many  things  to  be  done,  which 
an  honest  man  would  be  loath  to  do ;  and  afford  sundry  ad 
vantages,  which  one  that  feareth  God,  and  maketh  conscience 
of  his  ways,  ought  not  to  take.  As  then,  when  the  whole 
business  under  consideration  is  perfectly  stated,  with  all  the 
material  circumstances  thereunto  belonging,  as  to  matter  of 
fact,  if  any  doubt  arise  what  in  such  case  may  be  done  or  not 
done  in  point  of  Law,  wise  men  use  to  take  the  advice  and 
direction  of  their  learned  Counsel  skilled  in  the  Laws :  in  like 
manner,  if  any  doubt  arise,  what  in  the  same  Case  so  stated 
as  before  is  fit  to  be  done  or  not  done  in  point  of  Conscience, 
whence  can  any  man  seek  for  resolution  and  instruction  so 
properly  and  rationally,  as  from  the  mouth  of  a  learned,  grave, 
Mai.  ii.  7.  and  sober  Divine  ?  The  Priest's  lips  should  preserve  know 
ledge,  and  they  should  seek  the  Law  at  his  mouth. 

XIII.  Whether  what  I  have  now  last  insisted  upon  will  be 
taken  for  a  digression  or  not,  is  at  the  Reader's  courtesy,  and 
as  he  will  interpret  it.  To  me  it  seemed  pertinent  enough  to 
the  Objection,  and  somewhat  needful  also  to  be  taken  notice 
of,  in  regard  of  the  great  clamour  raised  against  Churchmen 
for  thrusting  their  sickle  in  every  man's  corn,  by  those  men, 
who,  it  seemeth,  have  not  considered,  or  not  with  an  equal 
eye,  how  busily  and  magisterially  men  of  other  Professions 


TO  ARCHBISHOP  USSHER.  209 

adventure  into  the  world  their  bold  dictates,  not  only  in  mat 
ters  concerning  Church  Discipline  and  Government,  but  even 
in  the  deepest  points  of  Polemical  and  School  Divinity.  But 
otherwise,  and  as  in  relation  to  the  present  Treatise,  I  confess 
it  might  well  enough  have  been  spared.  Wherein  the  reverend 
Author,  without  meddling  with  these  punctilios  of  the  Law, 
undertaketh  no  more  but  to  declare  and  assert  the  Power  of 
Sovereign  Princes,  as  the  godly  Fathers  and  Councils  of  the 
ancient  Catholic  Church  from  the  evidence  of  Holy  Scripture, 
and  the  most  judicious  Heathen  Writers  by  discourse  of  Rea 
son  from  the  light  of  Nature,  have  constantly  taught  and 
acknowledged  the  same  :  as  to  the  unprejudiced  Reader  by  the 
perusal  of  the  Book  itself  will  easily  appear.  And  it  must  be 
a  strange  perverseness  of  spirit  in  any  person,  whosoever  he  be, 
that  shall  affirm  such  an  undertaking  by  a  Divine  to  be  a 
stretching  himself  beyond  the  lines  and  measure  of  his  calling. 
XIV.  And  as  for  the  Sovereignty,  be  it  as  it  will  be  with 
other  States  and  Commonwealths  in  regard  of  their  Constitu 
tion,  to  us  of  this  Nation  it  is  so  evident  where  it  resideth,  that 
we  need  not  to  have  recourse  to  Statesmen  or  Lawyers  for 
information  in  that  point.  The  known  Laws  of  the  Land  have 
declared  it  so  fully,  and  particularly  the  Oath  of  Supremacy 
expressed  it  so  clearly,  that  any  man  of  ordinary  capacity  may 
understand  it  as  well  as  the  deepest  Statesman  in  the  world. 
That  which  some  talk  of,  a  mixed  Monarchy,  (which,  by  the 
way,  is  an  arrand  bull,  a  contradiction  in  adjecto,  and  destroy- 
eth  itself,)  and  others  dream  of,  such  a  coordination  in  the 
Government*  as  was  hatched  amidst  the  heat  of  the  late 
Troubles,  but  never  before  heard  of  in  our  Land,  are  in  very 
truth  no  better  than  senseless  and  ridiculous  fancies.  Which 

although  some  men  have  framed  to  themselves  out  of  their  own 
P 

vain  imaginations,  made  them  as  gay  as  they  could,  and  then 
set  them  up  as  Idols  to  be  adored  by  the  populacy,  always  apt 
to  admire  what  they  understand  not ;  yet  are  they  not  able  to 
stand  up  in  the  presence  of  that  Oath,  but  must  fall  flat  to  the 
ground  before  it,  as  Dagon  before  the  Ark,  and  be  broken  all 
to  pieces.  Are  not  the  words  of  the  Oath,  '  That  the  King's 
Highness  is  the  only  Supreme  Governour  of  this  Realm,  &c,'  as 

*  See  De  Obligatione  Conscientiae,  Praelect.  vii.  §.  n. 
SANDERSON,  VOL.  V.  P 


210  THE  PREFACE 

plain  and  obvious  to  every  man's  understanding  as  the  wit  of 
man  can  devise  ?  and  ought  not  every  Oath  to  be  sworn  and 
taken,  according  to  the  plain  and  common  sense  and  under 
standing  of  the  words  wherein  it  is  expressed  and  adminis 
tered  ?  It  were  an  inexcusable  tyranny  in  the  State,  to  the 
ensnaring  of  the  Consciences  of  many  thousands  of  wellmean- 
ing  and  loyal  Subjects,  to  require  that  Oath  to  be  taken  in 
such  a  form  of  words,  if  it  were  to  be  understood  in  any  other 
sense  than  those  words  literally  import ;  and  that  sense  not 
made  known  to  them  by  some  public  Declaration  or  other. 
For  then  how  could  such  an  Oath  be  sworn  and  taken,  as 
every  Oath  ought  to  be,  in  truth,  and  judgment,  and  right 
eousness  ? 

XV.  As  for  those,  in  the  next  place,  that  would  derive  the 
Original  of  all  Government  from  the  People  by  way  of  Pact  or 
Contract,  it  may  suffice  to  say  that  they  take  that  for  granted 
which  never  yet  was  proved,  nor,  I  dare  say,  will  ever  be 
proved  while  the  world  standeth,  either  from  Scripture,  Reason, 
or  History.     Jus  gladii,  the  right  and  power  of  the  sword, 
which  is  really  the  Sovereign  Power,  belongeth,  we  know,  to 
Kings ;  but  it  is  by  the  ordinance  of  God,c  not  the  donation  of 
the  People.     For  he  beareth  the  sword,  St.  Paul  telleth  us, 
as  God's  Minister ,d  from  whom  he  received  it ;  and  not  as  the 
People's  Minister,  who  had  no  right  to  give  it,  because  they 
never  had  it  themselves.     If  any  shall  say  they  had,  the  proof 
lieth  on  their  part,  to  shew  how  they  came  by  it :  whether 
God  gave  it  them,  or  they  took  it  themselves.     If  God  gave  it 
them,  let  it  be  made  appear  when  and  where  the  first  grant 
was  made  :  let  some  evidence  be  produced  to  justify  the  claim, 
or  at  least  some  credible  testimony,  or  pregnant  presumption 
to  render  it  probable  that  there  was  some  such  thing  done, 
though  the  records  be  lost.     If  none  of  all  this  can  be  done,  it 
remaineth  that,  if  they  had  it,  they  took  it.     And  if  they  so 
did,  it  was  saucily  and  sacrilegiously  done  at  the  first ;  and,  by 
our  Saviour's  presage,  Matt.  xxvi.  52,  like  enough  to  prosper 
with  them  accordingly  at  the  last. 

XVI.  Besides,  the  supposed  Contract  itself  is  encumbered 
with  so  many  doubts  and  difficulties,  that  it  is  not  possible  for 

c  Tov  Qeov  diarayfj.  Rom.  xiii.  2.      xvii.  14,  15.  quaere.    [This  reference 
d  Qfov  diaKovos.   Ibid.  4.     DeuU     does  not  appear  in  the  First  Edition.] 


TO  ARCHBISHOP  USSHER.  211 

the  wit  of  man  to  devise  salvos  or  expedients  sufficient  to 
rescue  it  from  infinite  entanglements  and  irreconcilable  contra 
dictions.  I  believe  it  would  trouble  the  ablest  of  them  all  that 
hold  this  opinion,  to  give  a  direct  satisfactory  answer,  amongst 
a  world  of  queries  more  that  might  be  tendered,  to  these  fol 
lowing  interrogatories.  First,  for  the  persons  contracting,  of 
what  sort  of  persons  did  the  People,  who  are  supposed  to  have 
made  the  first  Contract  in  this  kind,  consist  ?  Were  all.  without 
difference  of  age,  sex,  condition,  or  other  respect,  promis 
cuously  admitted  to  drive  the  bargain,  or  not  ?  Had  women, 
and  children,  and  servants,  and  madmen,  and  fools,  the  freedom 
of  suffrage,  as  well  as  men  of  age  and  fortunes  and  under 
standing  ?  Or  were  any  of  them  excluded  ?  If  any  excluded, 
who  excluded  them  ?  by  whose  order,  and  by  what  authority 
was  it  done  ?  and  who  gave  them  that  authority  ?  If  all  were 
admitted,  whether  with  equal  right  to  every  one,  or  with  some 
inequality  ?  Was  the  wife's  interest  towards  making  up  the 
bargain  equal  with  that  of  her  husband  ?  and  the  child's  with 
that  of  his  parents  ?  and  the  servant's,  if  there  were  or  could 
be  any  such  thing  as  master  and  servant,  with  that  of  his 
master  ?  If  every  one  had  not  an  equal  share  and  interest  in 
the  business,  whence  did  the  inequality  arise  ?  who  made  the 
difference  between  them  ?  and  what  right  had  any  man,  and 
how  came  he  to  have  that  right,  to  give  more  or  less  power  to 
one  than  to  another  ?  If  all  were  equal,  who  could  summon  the 
rest  to  convene  together  ?  or  appoint  the  day  and  place  of 
meeting  ?  or  when  they  were  met,  take  upon  him  the  au 
thority  and  office  of  regulating  their  proceedings,  of  presiding 
or  moderating  in  the  assembly,  of  determining  such  doubts  and 
differences  as  might  arise  while  matters  were  under  debate,  of 
calculating  the  voices,*  and  drawing  up  the  articles  of  the 
agreement,  in  case  they  should  agree  ? 

XVII.  But  let  us  imagine  all  these  could  be  cleared,  and  the 
Contract  made  as  they  would  have  it ;  yet  would  the  force  and 
obligation  of  it  remain  questionable  still.  For  it  may  be  de 
manded,  whether  the  majority  of  votes  shall  conclude  all  that 
are  present,  dissenters  as  well  as  others?  And  whether  by 
virtue  of  an  act  of  those  upon  the  place,  an  obligation  shall  lie 

*  '  voices,'  votes.     See  Sermon  i.  ad  Magistr.  §.  22. 
P  2 


THE  PREFACE 

upon  such  as  are  casually  absent,  or  willingly  absent  themselves, 
when  it  was  free  for  them  so  to  do,  no  man  having  power  to 
require  their  appearance  ?  And  whether  a  Contract  made  by 
such  persons  as  were  at  liberty  before,  can  debar  those  that 
shall  succeed  them  in  the  next  generation  from  the  use  of  that 
liberty  their  ancestors  had  and  enjoyed  ?  If  so,  by  what  Law 
or  Right  are  the  said  respective  persons  so  concluded  ?  and 
whence  should  that  Obligation  spring  ?  None  of  these  things 
look  like  the  dictates  of  the  Law  of  Nature ;  and  other  Law 
besides  that,  according  to  our  Hypothesis,  when  as  yet  there 
was  no  Government,  there  could  be  none.  And  the  Contract 
itself,  as  a  bare  Contract,  without  the  help  of  some  Law  or 
other  to  give  it  force,  cannot  operate  upon  any  but  the  Con 
tractors  :  it  cannot  have  any  cogency  upon  those  that  never 
gave  consent  thereunto. 

XVIII.  Besides  these  and  I  know  not  how  many  more  diffi 
culties  no  less  insoluble,  one  thing  there  is  which  puzzleth 
the  men  of  this  opinion  very  much,  and  wherewith  a  man  that 
were  so  disposed  might  make  himself  some  sport :  to  wit,  the 
circle  between  Property  and  Government  which  they  have 
conjured  themselves  into,  and  wherein  they  run  round  even 
unto  giddiness,  like  men  in  a  maze  or  labyrinth,  not  knowing 
which  way  to  get  out.  That  which  some  have  said,  because 
when  they  are  put  to  it  they  must  say  something,  viz.  '  That 
Dominion  and  Property  is  in  order  of  nature  before  Govern 
ment,'  be  it  true  or  be  it  false,  as  to  their  purpose  signifieth 
nothing,  unless  it  could  be  made  out  that  they  were  before  it 
in  order  of  time  also.  This  dispute  is  not  much  unlike  that 
problem  in  Macrobius,  *  Ovumne  prius  fuerit,  an  gallina  ? 
Whether  were  first  the  hen  or  the  egg  ?  We  cannot  imagine 
there  could  be  a  hen,  but  we  must  suppose  there  must  have 
been  an  egg  first,  out  of  which  that  hen  must  have  been 
hatched  :  neither  can  we  imagine  there  could  be  an  egg,  but 
we  must  suppose  there  must  have  been  a  hen  first,  to  lay  that 
egg.  Semblably  here,  we  cannot  imagine  Property,  but  we 
must  suppose  some  Government  first :  because  the  Right  which 
any  man  hath  to  that  wherein  he  claimeth  a  Property  must 
accrue  to  him  by  some  Law,  and  that  supposeth  Government. 

*  Saturnal.  vii.  16. 


TO  ARCHBISHOP  USSHER. 

Nor  can  we  imagine  a  Government,  one  of  the  principal  ends 
whereof  is  the  preservation  of  men's  Properties  who  live  toge 
ther  in  one  Society,  but  we  must  suppose  there  were  first  such 
Properties  to  be  so  preserved.  True  it  is,  that  a  mere 
Rationalist,  that  is  to  say,  in  plain  English,  an  Atheist  of  the 
late  edition,  who  giveth  more  faith  to  such  Heathen  Philosophy 
as  affirmeth  the  world  to  have  been  ab  ceterno,  than  to  Divine 
Revelation  which  assureth  us  it  had  a  beginning,  (and  some 
of  the  great  Champions  of  the  opinion  we  now  speak  of  have 
given  cause  enough  of  suspicion  that  they  are  little  better,) 
such  a  one,  I  say,  cannot  possibly  get  out  of  the  circle,  or  solve 
the  difficulty  in  either  of  the  aforesaid  instances.  But  to  us, 
who  believe  the  Scriptures  and  acknowledge  a  Creation,  the 
solution  of  both  is  equally  easy.  If  we  will  but  follow  the  clue 
of  the  Sacred  History  in  the  four  first  chapters  of  Genesis,  it 
will  fairly  lead  us  out  of  these  labyrinths  in  a  plain  way,  and 
without  any  great  trouble.  It  is  certain  that  God  in  the  first 
Creation  made  all  living  creatures,  each  in  their  kind,  in  the 
full  state  and  perfection  of  their  nature ;  and  thence  we  may 
conclude,  that  undoubtedly  the  hen  was  before  the  egg.  And 
it  is  no  less  certain  that,  as  soon  as  Adam  was  created,  God 
gave  to  him,  as  an  universal  Monarch,  not  only  dominion  over 
all  his  fellow  creatures  that  were  upon  the  face  of  the  earth, 
but  the  Government  also  of  all  the  inferior  world,  and  of  all 
the  men  that  after  should  be  born  into  the  world  so  long  as  he 
lived  :  so  as  whatsoever  Property  any  other  Persons  afterwards 
had  or  could  have  in  any  thing  in  any  part  of  the  world,  (as 
Cain  and  Abel,  it  is  well  known,  had  their  Properties  in  seve 
ral,  and  distinct  either  from  other)  they  held  it  all  of  him,  and 
had  it  originally  by  his  gift  or  assignment,  either  immediately 
or  mediately.  Whence  we  may  also  conclude,  both  in  hypo- 
thesi,  that  Adam's  Government  was  before  Cain's  Property,  and 
in  thesi,  that  undoubtedly  Government  was  before  Property. 
And  we  have  great  reason  to  believe  that  after  the  Flood  the 
sole  Government  was  at  first  in  Noah ;  and  whatsoever  either 
Property  in  any  thing  they  possessed  in  several,  or  share  in  the 
Government  over  any  part  of  the  world  afterward  any  of  his 
sons  had,  they  had  it  by  his  sole  allotment  and  authority,  and 
transmitted  the  same  to  their  posterity  merely  upon  that 
account :  without  awaiting  the  election  or  consent  of,  or  enter- 


214  THE  PREFACE 

ing  into  any  articles  or  capitulations  with  the  People  that  were 
to  be  governed  by  them.  Those  words  in  Gen.  x.  22.  seem  to 
import  as  much:  These  are  the  families  of  the  sons  of  Noah  in 
their  generations  after  their  nations :  and  by  them  were  the 
nations  divided  in  the  earth  after  the  flood.  And  so  this 
supposed  Pact  or  Contract,  which  maketh  such  a  noise  in  the 
world,  proveth  to  be  but  a  squib,  powder  without  shot,  that 
giveth  a  crack,  but  vanisheth  into  air  and  doth  no  execu 
tion. 

XIX.  That  last,  from  the  ill  timing  of  the  Publication,  is  so 
poor  an  Objection  that  it  is  scarce  worth  the  answering.  Sub 
jection  and  Obedience  to  Superiors,  besides  that  they  are 
duties  of  perpetual  Obligation,  equally  with  all  those  men 
tioned  together  with  them  in  that  fore-cited  passage  of  the 
Apostle,  Tit.  iii.  i,  2,  are  also,  as 'hath  been  said,  of  so  great 
public  concernment  otherwise,  and  withal  so  little  looked 
upon  as  duties  by  the  most  of  men,  that  the  pressing  upon  the 
People's  Consciences  the  performance  thereof,  whether  by 
word  or  writing,  cannot  with  any  pretence  of  Reason  be 
deemed  unseasonable  at  any  time.  Nor  hath  the  great  Mercy 
of  God  vouchsafed  to  these  Nations  in  the  happy,  and  little  less 
than  miraculous  Restoration  of  our  gracious  Sovereign  to  his 
father's  throne,  or  the  general  alacrity  of  our  people  in  owning 
his  Sovereignty,  rendered  the  Truths  in  this  Treatise  asserted 
any  whit  less  necessary  to  be  taught  and  known  as  the  times 
now  are,  than  in  the  times  of  our  late  sad  Troubles  and  Dis 
tractions.  As  will  be  easily  yielded  by  all  such,  as  either  have 
diligently  observed  the  temper  and  carriage  of  the  most  active 
men  of  these  times,  or  shall  duly  take  into  consideration, 
amongst  many  other  things  which  might  be  added,  these  few 
ensuing  particulars  : 

i.  The  desperate  principles  and  resolutions  of  Quakers, 
Fifth  Monarchy  men,*  and  other  enthusiastic  Sectaries,  of 
what  denomination  soever,  who  utterly  refuse  to  take  the 
Oath  of  Supremacy ;  and  what  multitudes  in  a  few  years,  for 
want  of  timely  coercion,  they  are  increased  into  in  all  parts  of 
the  Land. 

*  The  Insurrection  of  Venner  and    this  Preface,  Monday,   January  7, 
other  Fifth    Monarchy   men    took     1661.  Rennet's  Register,  355. 
place  just  one  week  after  the  date  of 


TO  ARCHBISHOP  USSHER.  215 

2.  How  strangely  some  of  those  that  have  taken  the  said 
Oath,  and  they  a  far  more  considerable  Party  than  the  former, 
do  yet  seek  to  mince  it,  by  such  an  interpretation  of  the  word ' 
1  Only,'  as  quite  destroyeth  the  force  of  it,  and  leaveth  a  gap 
open  for  any  rebellious  attempt  to  enter,  that  shall  offer  so 
to  do. 

3.  That  the  Ministers  of  that  Party,  who  in  their  prayers 
before  and  after  sermon  do  not  usually  shew  themselves  over- 
studious  of  brevity,  are  generally  observed  when  they  pray  for 
the  King,  (whether  for  fear  of  offending  their  grandees,  or  as  a 
discriminating  character  or  Shibboleth,  whereby  to  distinguish 
themselves  from  men  of  different  principles  from  them,  or  for 
whatever  other  reason  it  is)  to  omit  in  reciting  his  Majesty's 
Royal  Titles  that  clause  which  in  former  and  peaceable  times 
was  generally  used, — '  in  all  Causes  and  over  all  Persons,  as 
well  Ecclesiastical  as  Temporal,  in  his  Dominions,   Supreme 
Governour.' 

4.  With  what  boldness  some  of  the  said  Ministers  do  in  their 
ordinary  prayers  and  sermons  openly  asperse  the  King  and  his 
Government ;  and  with  what  cunning  other  some  of  them  do 
covertly  and  glancingly  inject  suspicions  into  the  minds  and 
thoughts  of  their  credulous  auditors  concerning  the  same,  by 
these  means  to  beget  in  the  People  an  opinion,  to  which  the 
common  sort  are  as  easily  persuaded  as  to  any  other  thing  in 
the  world,  that  they  are  not  so  well  governed  as  they  should 
be.     The  old  experimented  artifice  by  which  Absalom  stole 
away  the  hearts  of  the  people  from  their  allegiance. 

5.  What  endeavours  have   been  used,  that  the  encroach 
ments  made  upon  the  Regalities,  by  such  advantages  as  the 
late    King's   either  necessities   or   condescensions   ministered, 
should  still  continue ;    and  that  all  public  actings,  from  the 
beginning  of  the  Long  Parliament  till  the  Year  1648,  (whereof 
it  were  a  miracle  if  some,  whilst  the  dispute  was  so  hot,  were 
not  illegal  enough,  and  unprecedented,)  should  be  avowed  and 
justified. 

6.  What  a  world  of  wicked  pamphlets,  sermons,  and  other 
treatises  full  of  most  dangerous  and  seditious  positions  have 
been  sent  abroad  within  these  few  last  years,  vented  and  dis 
persed  through  all  the  parts  of  the  Kingdom,  and  lie  still  upon 
the  stalls  and  in  the  shops,  free  for  any  man  that  list  to  buy. 


216     THE  PREFACE  TO  ARCHBISHOP  USSHER. 

When  all  this,  and  some  other  things,  which,  to  avoid  the 
provoking  of  some  unpeaceable  spirits,  I  forbear  to  mention, 
are  notorious  of  themselves,  and  sufficiently  known  to  the 
whole  Nation,  let  any  man  now  say,  if  he  can  show  cause,  why 
it  should  be  either  unseasonable  or  unnecessary  that  books 
should  be  published  to  assert  the  just  Right  and  Power  of 
Princes,  and  to  remind  the  People  of  their  bounden  duty  of 
Subjection  and  Obedience? 

Let  this  learned  Treatise  then,  in  the  Name  of  God,  go 
forth  and  prosper,  according  to  the  pious  intention  of  the 
Reverend  Author  now  in  peace,  and  the  hearty  desires  and 
prayers  of  the  Publishers;  that  Princes,  remembering  from 
whom  they  have  their  authority,  may  with  all  faithfulness 
exercise  it  to  the  honour  and  glory  of  Him  that  gave  it,  to  the 
comfort,  benefit,  and  happiness  of  the  People  under  their 
Government,  as  the  end  for  which  it  was  given ;  and  to  the 
furtherance  and  advantage  of  their  own  trial  at  that  last  great 
Day,  when  they  are  to  render  an  account  for  all  the  Power 
committed  to  their  trust,  and  how  they  have  administered  the 
same ;  and  that  all  Subjects,  duly  considering  whose  authority 
their  Princes  have,  may  faithfully  serve,  honour,  and  humbly 
obey  them,  according  to  God's  holy  Word  and  Ordinance.  So 
shall  Peace  and  Righteousness  flourish  upon  Earth,  and  God 
shall  send  down  His  blessing  both  upon  King  and  People  from 
Heaven.  Even  so,  Amen. 

ROBERT  LINCOLN. 

London,  Dec.  31. 


MDCLX. 


OF  the  Editor  of  the  Volume,  for  which  the  following  Preface 
was  written,  this  account  is  given  by  Dr.  Elrington  in  his 
Life  of  Ussher,  p.  1 15. 


'  Nicholas  Bernard  had  been  educated  at  Cambridge,  and  intro 
duced  to  the  Primate,  then  Bishop  of  Meath,  in  the  year  1624.  The 
Primate  brought  him  over  to  Ireland  in  1626,  and  in  the  autumn  of 
that  year  ordained  him.  His  Grace's  interest  procured  for  him  the 
Deanery  of  Kilmore  in  the  next  year.  It  seems  very  extraordinary 
that  Bishop  Bedell  should,  in  1630,  speak  of  him  as  the  Primate's 
"  old  servant."  The  biographers  of  Bishop  Bedell  state  that  Dr. 
Bernard  was  so  ashamed  of  his  being  the  only  person  who  resisted 
the  Bishop's  wishes  about  pluralities,  that  he  exchanged  his  Deanery 
for  that  of  Ardagh  ;  but  this  is  not  correct,  for  he  did  not  make  the 
exchange  till  1637.  In  163  5  the  Primate  gave  him  the  Vicarage  of 
St.  Peter's,  Drogheda,  where  he  resided,  in  care  of  his  Grace's 
library,  till  after  the  siege  in  1641.  Soon  after  the  rebellion  he  left 
Ireland,  and  was  appointed  Rector  of  Whitechurch,  in  Shropshire, 
and  Preacher  to  the  Society  of  Gray's  Inn.  He  then  was  appointed 
Chaplain  and  Almoner  to  Oliver  Cromwell.  He  seems  to  have  had 
very  accommodating  religious  opinions ;  for  on  the  Restoration  he 
continued  to  hold  his  living  of  Whitechurch,  and  died  soon  after.' 


CLAVl  TRABALES; 

OR, 

NAILS  FASTENED  BY  SOME  GREAT  MASTERS 
OF  ASSEMBLIES. 

CONFIRMING 

THE  KING'S   SUPREMACY. 

THE  SUBJECT'S  DUTY. 

CHURCH  GOVERNMENT  BY  BISHOPS. 

The  Particulars  of  which  are  as  followeth  : 

I.  Two  Speeches  of  the  late  LORD  PRIMATE  USSHER'S. 

The  one  of  the  King's  Supremacy, 

The  other  of  the  Duty  of  Subjects  to  supply  the  King's  Necessities. 

II.  His  Judgment  and  Practice  in  Point  of  Loyalty,  Episcopacy, 

Liturgy  and  Constitutions  of  the  Church  of  England. 

III.  Mr.  HOOKER'S  Judgment  of  the  King's  Power  in  matters   of 

Religion,  advancement  of  Bishops,  &c. 

IV.  Bishop  ANDREWS  of  Church  Government,  &c.  both  confirmed 

and  enlarged  by  the  said  Primate. 

V.  A  Letter  of  Dr.  HADRIANUS  SARAVIA  of  the  like  Subjects. 

UNTO  WHICH  IS  ADDED, 

A  SERMON  OF  REGAL  POWER,  AND  THE  NOVELTY 
OF  THE  DOCTRINE  OF  RESISTANCE, 

Also  a  PREFACE  by  the  Right  Reverend  Father  in  God, 
THE  LOED  BISHOP  OF  LINCOLN. 


Published  by  NICHOLAS  BERNARD,  Doctor  of  Divinity,  and  Rector  of 
Whitchurch  in  Shropshire. 


Si  totus  orbis  adversum  me  conjuraret,  ut  quidquam  molirer  adversus  Regiam  Majestatem,  ego 
tamen  Deum  timerem,  et  ordinatum  ab  eo  Regem  offendere  temere  non  auderem.  Bern.  Ep. 
170.  ad  Ludovicum  Regem,  An.  1130. 


LONDON, 

PRINTED    BY    R.   HODGKINSON, 

And  are  to  be  sold  by  R.  Harriot,  at  his  Shop  in  St.  Dunstan's  Churchyard 
in  Fleet-street.     1661. 


THE  BISHOP  OF  LINCOLN'S 
PREFACE  TO  THE  READER. 


COTTRTEOUS   READER, 

_L  HE  four  Authors  of  these  scattered,  and  some  of  them  im 
perfect,  pieces,  by  the  care  and  diligence  of  the  learned  Pub 
lisher  gathered  up,  preserved  from  perishing,  and  presented 
to  the  world  here  altogether  in  one  view,  were  all  of  them 
men  famous  in  their  times,  and  of  so  high  esteem,  that  com 
mon  opinion  had  set  them  up,  which  is  not  always  the  lot  of 
Worth  and  Virtue,  above  the  reach  of  Calumny  and  Envy, 
even  whilst  they  were  yet  living  :  much  reverence  everywhere 
paid,  not  to  their  persons  only,  but  to  their  very  names :  their 
writings  carried  authority  with  them,  as  well  as  weight ;  and 
the  evidence  of  Truth,  which  hath  a  marvellous  strength  to 
cast  uown  every  imagination  that  exalteth  itself  thereagainst, 
shining  forth  in  their  works,  subdued  all  men,  that  had  not,  to 
serve  Interests,  laid  aside  their  Reason,  to  their  judgments :  in 
somuch  as  the  adverse  Party,  finding  themselves  not  so  well 
able  to  stand  upon  their  own  bottom,  nor  likely  to  hold  up  the 
reputation  they  had  gained  among  the  vulgar  without  a  juggle, 
have  been  sometimes  put  to  the  pitiful  shift  of  setting  forth 
supposititious  Pamphlets  in  favour  of  their  cause,  under  the 
counterfeit  names  of  other  men  of  known  piety  and  parts ; 
whose  former  writings  having  been  entertained  with  general 
approbation  abroad  in  the  world,  their  very  names,  they 
thought,  would  give  some  countenance  to  any  cause  which  they 
could  seem  in  any  degree  to  own.  So  sometimes  poor  men's 
bastards  are  fathered  upon  those  that  never  begat  them,  only 
because  it  is  known  they  are  well  able  to  maintain  them. 

This  is  one  of  their  piaefraudes  or  godly  cheats,  a  practice 
common  to  them  with  the  Jesuits :  as   many   other   of  their 


222 


THE  PREFACE 


practices,  ey,*  and  of  their  doctrines  too,  are.  Such  an  un 
happy,  fatal  coincidence  not  seldom  there  is  of  extremes.  Thus 
dealt  they  with  the  Reverend  Primate  of  Armagh,  printing  in 
his  name,  and  that  in  his  lifetime  too,  (such  was  their  modesty 
and  tenderness  of  conscience)  two  several  Pamphlets,  the  one 
called  Vox  Hiberniae,  and  the  other,  A  Direction  to  the  Par 
liament,  &c.  See  pag.  1514  And  sure,  if  they  had  the  fore 
head  to  make  thus  bold  with  him,  when  he  was  alive,  able  to 
complain  of  the  injury  done  him,  and  to  protest  against  it,  we 
cannot  doubt  but  that  if  need  were,  they  would  make  at  least 
as  bold  with  him  and  his  name  after  he  was  dead,  when  they 
might  do  it  with  greater  security  and  less  fear  of  control.  See 
pag.  6o.J  They  that  betake  themselves  to  these  unworthy 


*  '  ey.'  See  Sermon  iv.  ad  Aulam, 
§.  40,  preached  in  1636 ;  after  which 
time  the  use  of  this  word  seems  to 
have  become  very  familiar  with 
Sanderson. 

t  The  following  are  the  passages 
to  which  reference  is  here  made : 

'  One  thing  more  in  relation  to 
the  Lord  Primate  Ussher.  There 
hath  been  a  Pamphlet  of  late  re 
vived  which  had  been  printed  before 
in  his  name,  intituled,  '  The  Bishop 
of  Armagh's  Direction  to  the  Par 
liament  concerning  the  Liturgy  and 
Episcopal  Government,  &c;'  against 
which,  as  himself  had  declared  in 
his  lifetime,  so  have  I  since  his 
death,  to  be  a  false,  fictitious  Paper ; 
yet  notwithstanding  it  is  reprinted, 
and  sold  up  and  down  as  his,  and 
accordingly  produced  at  this  day, 
by  many  upon  all  occasions  to  his 
great  injury. 

For  the  further  clearing  of  which 
let  the  Reader  take  notice  that  in 
Anno  1640,  when  it  came  first  out, 
the  Primate  petitioned  the  House  of 
Commons  for  the  suppressing  of  it ; 
upon  which  this  Order  was  con 
ceived  as  folio weth : 

An  Order  of  the  Commons'  House  of 
Parliament,  for  the  suppressing 
of  another  Pamphlet  falsely  fa 
thered  upon  the  said  Archbishop 
of  Armagh,  Die  Martis  9.  Feb. 
1640. 
Whereas  complaint  hath  been 

made  unto  us  by  James,  Lord  Arch 


bishop  of  Armagh,  and  Primate  of 
all  Ireland,  that  a  certain  Pamphlet 
hath  been  lately  most  injuriously 
fathered  upon  him,  and  spread  un 
der  the  false  title  of  The  Bishop  of 
Armagh's  Direction  to  the  House 
of  Parliament  concerning  the  Li 
turgy  and  Episcopal  Government; 
It  is  this  day  ordered  in  the  Com 
mons  House  of  Parliament,  that  the 
Master  and  Company  of  Stationers, 
and  all  others  whom  it  may  con 
cern,  shall  take  such  course  for  the 
suppressing  of  the  said  Book,  that 
they  shall  not  suffer  it  to  be  put 
in  Print ;  or  if  it  be  already  printed, 
not  permit  the  same  to  be  divulged ; 
and  if  any  man  shall  presume  to 
print  or  publish  the  Book  above 
mentioned,  that  he  or  they  shall  be 
then  liable  to  the  Censure  of  the 
said  House.  R  ELSYNG? 

Cler.  Dom.  Com.' 

J  Dr.  Bernard's  words  are,  'Some 
Pamphlets,  which  of  late  years  have 
been  published  in  his  name,  con 
taining,  as  they  pretended,  his  opin 
ion  for  the  omission  and  change'  of 
divers  things  in  it,  as  I  did  at  their 
first  coming  forth  protest  against 
them,  to  be  fictitious  Papers,  so  I 
do  here  confirm  it;  and  whatsoever 
he  might  now  have  yielded  unto  for 
the  peace  and  unity  of  the  Church, 
that  we  might  all  speak  the  same 
thing,  I  can  assure  it,  if  he  were 
alive,  in  these  late  disputes  of  it,  he 
would  have  been  for  the  Defendant.' 


TO  THE  CLAVI  TRABALES. 

arts,  though  they  may  please  themselves  for  a  while  with  an 
imagination  that  by  this  means  the  people  will  fall  to  them 
apace,  and  thereout  they  shall  suck  no  small  advantage  to 
their  Cause  and  Party,  yet,  as  it  mostly  cometh  to  pass,  such 
their  rejoicing  is  but  short ;  for  the  imposture  once  disco vered, 
(nor  is  it  often  long  before  that  be  done  ;  for  a  lying  tongue  is 
but  for  a  moment)  the  Impostors  are  forced  to  lie  down  in 
sorrow;  and  that,  if  they  could  be  found  out,  with  shame 
enough.  For,  such  discovery  once  made,  wise  men  fall  off 
faster  from  them  than  ever  fools  came  on  :  concluding  the 
Cause  to  be  desperately  crazy,  that  must  be  beholding  to  such 
weak  props  as  these  to  shore  it  up  and  support  it. 

How  they  that  are  guilty  of  such  foul  play  will  be  able  to 
make  answer  for  their  insincerity  before  the  tribunal  of  the 
great  Judge  at  that  His  Day  (if  yet  they  that  do  such  things 
can  really  believe  there  is  any  such  thing  as  a  Day  of  Judg 
ment  to  come)  I  leave  to  their  own  judgments  in  this  their  day 
to  consider.  As  for  us  qui  leges  colimus  severiores,  as  we 
profess  our  utter  abhorrency  of  all  forgery  and  other  like  un 
worthy  and  unchristian  attempts  in  any  person,  of  whatsoever 
persuasion  he  be,  or  for  whatsoever  end  it  be  done,  so  we  hold 
ourselves  religiously  obliged  to  use  all  faithfulness  and  sin 
cerity  in  the  publishing  of  other  men's  Works,  by  suifering 
every  Author  to  speak  his  own  sense  in  his  own  words,  nor 
taking  the  boldness  to  change  a  phrase  or  syllable  therein,  at 
least  not  without  giving  the  Reader  both  notice  where,  and 
some  good  account  also  why  we  have  so  done.  Such  faithful 
ness  and  ingenuity  the  learned  Publisher  of  these  Treatises 
professeth  himself  to  have  used,  in  setting  them  forth,  neither 
better  nor  worse,  but  just  as  he  found  them  in  the  Reverend 
Primate's  Paper,  some  perfect,  and  some  imperfect,  according 
as  they  were,  and  still  are  in  the  Copies  which  are  in  his 
custody,  and  which  he  is  ready  upon  all  occasions  to  show,  if 
need  shall  require. 

The  Primate's  two  Speeches,  and  Dr.  Saravia's  Letter,  are 
set  forth  perfect,  according  as  they  are  in  the  Original  Copies 
to  be  seen.  The  Treatise  of  the  Form  of  Church- Government 
heretofore  published,  and,  very  probably,  supposed  to  have 
been  some  collections  of  the  most  learned  and  reverend  Bishop 


THE  PREFACE 

Andrews,*  but  whereunto  the  Author  had  not  put  to  his  last 
hand,  is  a  piece  though  little  in  bulk,  yet  of  huge  industry ; 
and  such  as  neither  could  the  materials  thereof  have  been  ga- 

o 

thered  without  very  frequent  reading  and  attent  observing  of 
the  sacred  Text;  nor,  being  gathered,  could  they  have  been 
easily  contrived  or  digested  into  any  handsome  form  so  com 
pendiously  without  the  help  of  a  methodical  and  mature  judg 
ment  ;  which  doubtless,  had  the  Author  polished  and  finished 
according  to  his  own  mind,  abilities,  and  exactness  in  other 
things,  would  have  given  very  much  satisfaction  to  the  impar 
tial  Reader,  and  done  good  service  to  the  Church  of  God. 
Yet  rather  than  a  Tract  of  so  much  usefulness  should  not  be 
publicly  known  to  the  world,  the  Publisher,  in  order  to  the 
public  good,  thought  fit,  notwithstanding  whatsoever  defects 
it  may  have  for  want  of  the  Author's  last  hand  thereunto,  to 
join  it  with  the  rest  in  this  Edition  :  especially  the  learned 
Primate  having  had  it  under  his  file,  as  by  the  Notes  and 
other  additions  written  with  the  Primate's  own  hand  (which 
I  have  seen  and  can  testify)  doth  plainly  appear.  The  same 
also  is  to  be  said  of  the  three  pieces  of  the  renowned  Hooker, 
and  of  what  is  written  with  the  same  hand  in  the  margent  of 
the  Manuscript  Copy,  whereof  some  account  is  given,  pag.  49.! 
Great  pity  it  is,  if  it  could  be  holpen,  that  any  thing  which 
fell  from  the  pen  of  any  of  these  four  Worthies  should  be  lost. 

*  It  may  be  seen  with  many  va-  in  the  common  Copies  of  Mr.  Hook- 

riations  from  the  form  in  which  it  er's  MS,  though  by  what  art  and 

was  edited  by  Bernard,  in  the  Vo-  upon  what  design  so  much  was  ex- 

lume  of  his  Minor  Works  published  punged  I  know  not :  only  thus  far 

in  the  Library  of  Anglo- Catholic  the  Primate  hath  joined  his  testi- 

Theology.  Oxford,  1846.  mony  with  Mr.  Hooker  in  these, 

t  '  Unto  which  I  shall  only  add  which  seem  to  be  the  true,  that 

this,  that  I  have  found  among  the  he  hath  corrected  and  perfected  the 

Primate's  papers  a  Manuscript,  con-  copy  throughout  with  his  own  hand, 

taining  Mr.  Hooker's  judgment  of  and  not  only  found  out  the  several 

these  three  things,  quotations,  and  put  them  down  in 

1.  Of  Regal  Power  in  Ecclesias-  the  margent,  which  had  been  before 
tical  Affairs.  omitted,   but   added   many   of    his 

2.  Of  the  King's  Power  in   the  own,  with  some  other  large  Anno- 
advancement  of  Bishops  unto  tations,  by  which  his  zeal  for  the 
the  rooms  of  Prelacy.  defence  of  Regal  Power  is  the  more 

3.  Of  the  King's  exemption  from  evident.' 

Censures    and    other   Judicial         See    Keble's   Note    on  Walton's 

Power.  Appendix  to   his  Life   of  Hooker, 

All  which,  as  the  Primate  notes  Works,  i.  120.  Oxford,  1836. 
with  his  own  hand,  are  not  found 


TO  THE  CLAVI  TRABALES.  225 

But  where  the  entire  Work  cannot  be  retrieved,  it  is  pity  but, 
as  in  a  shipwreck  at  sea,  or  scath-fire  by  land,  so  much  of  it 
should  be  saved  as  can  be  saved,  be  it  more  or  less.  Those 
men  have  been  always  thought  to  have  deserved  well  of  the 
Commonwealth  of  Learning,  that  have  bestowed  their  pains  in. 
collecting  out  of  the  Scholiasts,  Grammarians,  Lexicons,  ?ind 
other  ancient  Authors,  the  Fragments  of  Ennius,  Lucilius, 
Cicero,  the  Dramatic  Poets,  and  of  other  learned,  though  but 
Heathen  Writers,  whether  Greek  or  Latin.  How  much  more 
then  ought  the  very  imperfect  Fragments  and  Relics,  so  they 
be  genuine,  of  such  excellent  persons,  that  tend  so  much  to 
the  advancement,  not  of  the  knowledge  only,  but  of  the  power 
also  of  Christianity,  and  of  Godliness  as  well  as  Truth,  be 
acceptable  to  all  those  that  are  true  lovers  of  either.  Of  gold 
quaevis  bracteola,  the  very  smallest  filings  are  precious ;  and 
our  Blessed  Saviour,  when  there  was  no  want  of  provision,  yet 
gave  it  in  charge  to  His  Disciples,  the  off-fall  should  not  be 
lost.  The  more  commendable  therefore  is,  and  the  more  ac 
ceptable  to  the  men  of  this  generation  should  be,  the  care  of 
the  reverend  preserver  and  publisher  of  these  small  but  pre 
cious  Relics  of  so  many  eminent  persons,  men  of  exquisite 
learning,  sober  understandings,  and  of  exemplary  piety  and 
gravity,  all  concurring  in  the  same  judgment,  as  concerning 
those  points  (factious  spirits  in  these  latter  times  so  much 
opposed)  of  Regal  Sovereignty,  Episcopal  Government,  and 
Obedience  in  Ceremonials. 

What  the  Reverend  Doctor  hath  added  of  his  own,  as  touch 
ing  the  Learned  Primate's  judgment  in  the  premisses,  and 
confirmed  the  same  by  instancing  in  sundry  particulars  under 
those  three  general  heads,  and  that,  from  his  own  personal 
knowledge  and  long  experience,  having  for  divers  years  lived 
under  or  near  him,  is  in  the  general  very  well  known  to  my 
self  and  many  others,  who  have  sundry  times  heard  him,  as 
occasion  was  given,  deliver  his  opinion  clearly  in  every  of  the 
aforesaid  points,  which  were  then  grown  to  be  the  whole  sub 
ject,  in  a  manner,  of  the  common  discourse  of  the  times.  But 
one  particular  I  shall  mention,  which  above  the  rest  I  per 
fectly  remember,  as  taking  more  special  notice  of  it  when  it 
was  spoken  than  of  the  rest,  because  I  had  never  heard  it 
observed  by  any  before,  and  having  myself  oftentimes  since. 

SANDERSON,  VOL.  V.  Q 


226  THE    PREFACE 

spoken  of  it  to  others  upon  several  occasions ;  which  for  that 
it  hath  given  satisfaction  to  some,  I  think  it  my  duty  to  make 
it  known  to  as  many  others  as  I  can,  by  acquainting  the 
Reader  with  it ;  and  it  concerneth  the  Ceremony  of  the  Cross 
after  Baptism,  as  it  is  enjoined  by  Law,  and  practised  in  the 
Church  of  England. 

The  use  of  this  Ceremony  had  been  so  fully  declared,  and, 
as  to  the  point  of  superstition  wherewith  some  had  charged 
it,  so  abundantly  vindicated,  both  in  the  Canons  of  the  Church 
and  other  writings  of  learned  men,  that  before  the  beginning 
of  the  Long  Parliament,  and  the  unhappy  divisions  that  fol 
lowed  thereupon,  there  were  very  few  in  the  whole  Nation, 
scarce  here  and  there  one,  either  of  the  Ministers  that  made 
scruple  to  use  it,  or  of  the  People  that  took  offence  at  it. 
But  after  that  some  leading  men  of  the  House  of  Commons  in 
that  Parliament,  for  the  better  driving  on  the  design  they  had 
upon  the  King,  had  let  all  loose  in  the  Church,  whilst  some 
few  stood  fast  to  their  honest  principles,  and  were  most  of 
them  undone  by  it,  the  greatest  part  of  the  Clergy,  to  their 
shame  be  it  spoken,  many  for  fear  of  losing  their  own,  more 
in  hope  to  get  other  men's  Livings,  and  some  possibly  out  of 
their  simplicity  beguiled  with  the  specious  name  of  Reforma 
tion,  in  a  short  space  became  either  such  perfect  timeservers 
as  to  cry  down,  or  such  tame  compilers  with  the  stronger  side 
as  to  lay  down  ere  they  needed,  the  use  of  the  whole  Liturgy, 
and  of  all  the  Rites  and  Ceremonies  therein  prescribed.  But 
among  them  all,  none  in  the  whole  bunch  so  bitterly  inveighed 
against,  nor  with  such  severity  anathematized,  as  this  of  the 
Cross,  as  smelling  ranker  of  Popery  and  Superstition  than  any 
of  the  rest :  as  it  is  even  at  this  day  by  the  managers  of  the 
Presbyterian  Interest  represented  as,  of  all  other,  the  greatest 
stone  of  offence  to  tender  consciences,  and  the  removal  of  it 
more  insisted  upon  than  of  all  the  other  Ceremonies,  by  such 
men  as,  having  engaged  to  plead  in  the  behalf  of  other  men's 
tender  consciences,  do  wisely  consider  withal,  that  it  will  not 
be  so  much  for  their  own  credit  now  to  become  timeservers 
with  the  Laws,  as  it  was  some  years  past  for  their  profit  to 
become  timeservers  against  the  Laws. 

These  outcries  against  a  poor  Ceremony,  to  us,  who  were 
not  able  to  discern  in  it  any  thing  of  harm  or  superstition 


TO  THE  CLAVI  TKABALES.  227 

worthy  of  so  much  noise,  afforded  sometimes,  when  two  or 
three  of  us  chanced  to  meet  together,  matter  of  discourse. 
It  happened  upon  a  time,  that  falling  occasionally  upon  this 
theme,  the  Learned  Primate  among  other  things  said  to  us 
that  were  then  casually  present  with  him,  that  in  his  opinion 
the  Sign  of  the  Cross  after  Baptism,  as  it  is  appointed  in  the 
Service  Book,  and  taken  together  with  the  words  used  there 
withal,  was  so  far  from  being  a  relic  of  Popery,  that  he  verily 
believed  the  same  to  have  been  retained  in  the  Church  of 
England  at  the  Reformation,  of  purpose  to  show  that  the 
custom  used  in  the  Church  of  Rome,  of  giving  the  Chrism  to 
infants  immediately  after  their  Baptism,  was  in  their  judg 
ments  neither  necessary  to  be  continued  in  all  Churches,  nor 
expedient  to  be  observed  in  ours.  Which  his  opinion,  as  it  is 
most  certainly  true  in  the  former,  so  to  me  it  seemeth  very 
probable  in  the  latter  branch  thereof. 

For,  first,  how  can  that  be  with  any  truth  affirmed,  or  but 
with  the  least  colour  of  reason  suspected  to  be  a  Popish  cus 
tom,  or  a  rag  or  relic  of  Rome,  that  hath  been  for  above 
a  hundred  years  used,  and  that  use  by  Law  established,  in 
the  Protestant  Church  of  England,  but  is  not  at  all  used,  nor, 
for  ought  I  can  learn,  ever  was  used  by  the  Papists  in  their 
Churches  ?  nor  is  it  by  any  order  or  authority  of  the  Church 
of  Rome  enjoined  to  be  used  in  any  Church  in  the  world  that 
professeth  subjection  thereunto.  True  it  is,  that  in  the  Office 
of  Baptism,  according  to  the  Roman  Ritual,  the  Sign  of  the 
Cross  is  very  often  used:  from  first  to  last,  at  least  twenty 
times,  viz.  in  the  Benediction  of  the  salt,  in  the  Exorcisms,  in 
the  formal  words  of  Administration,  and  otherwise  ;  yet,  as 
luck  would  have  it,  that  Sign  is  not  made,  nor  by  the  Ritual 
appointed  to  be  made  upon  the  child's  forehead,  as  with  us  is 
used ;  nor  are  those  very  words  therewithal  used,  nor  other 
words  to  the  like  purpose  by  the  said  Ritual  appointed  to  be 
so  used,  showing  what  the  intent,  meaning  and  signification  of 
that  Sign  is,  as  in  our  Service  Book  is  done.  And  true  it  is 
also  (for  I  will  not,  as  I  think  I  ought  not,  dissemble  any  thing 
that  I  can  imagine  might  be  advantageously  objected  by  an 
adversary)  that  according  to  the  Roman  Order  the  Minister, 
as  soon  as  he  hath  finished  the  Baptism  (Ego  baptizo  te  8fc.\ 
is  in  the  next  place  to  anoint  the  infant  cross-wise,  with  a  cer- 

Q  2 


228  THE  PREFACE 

tain  Prayer,  or  Benediction  rather,  to  be  said  at  the  same 
time,  as  by  the  Ritual  printed  at  Antwerp,  An.  Dom.  MDCLII, 
pag.  23,  may  appear.  But  so  far  distant  is  that  Rite  of  theirs 
from  this  of  ours  in  many  respects,  as  may  also  by  comparing 
their  Ritual  with  our  Service  Book  appear,  that  ours  cannot 
with  any  congruity  be  thought  to  have  been  drawn  by  that 
pattern,  or  to  have  been  borrowed  or  taken  from  their  prac 
tice.  For,  first, 

1.  Theirs  is  actus  immanens,  a  material  anointing,  and  so 
leaveth  a  real  effect  behind  it,  the  visible  form  or  figure  of  a 
Cross,  to  be  seen  upon  the  child's  head  after  the  act  is  done. 
But  ours  is  a  mere  transient  act,  an  immaterial  sign  of  a  Cross 
made  in  the  air,  without  any  sensible   either  impression  or 
expression  remaining  when  the  act  is  over. 

2.  Theirs  is  done  upon  the  top  or  crown  of  the  head  (in 
summitate  capitis,  Ritual,  p.  23.)  which  is  elsewhere  expressed 
by  vertex,  (see  p.  49  and  51  and  56)  which  sure  must  needs  have 
some  other  signification,  if  it  have  any,  than  ours  hath,  which 
is  done  upon  the  child's  forehead,  the  proper  seat,  by  the  com 
mon  judgment  of  the  world  and  according  to  the  grounds  of 
physiognomy,  of  shamefastness*  and  boldness;  and  so  holdeth 
a  perfect  analogy  with  that  which  the   Church  intended  to 
signify  by  it, l  in  token  that  he  shall  not  be  ashamed'  &c. 

3.  Their  Cross  belongeth  precisely  to  the  anointing  with 
the  Chrism,  whereunto  it  relateth,  and  hath  such  a  depend 
ence  thereupon,  that,  supposing  there  were  no   such  Chrism 
used  in  the  Church  of  Rome,  there  would  be  no  place  left  for 
the  Cross  in  all  that  part  of  the  Office  that  followeth  after  the 
formal  words  of  Baptism,  as  from  the  frame  and  order  of  their 
Ritual  is  most  evident.     It  cannot  therefore  be  the  same  with 
the  Cross  used  in  our  Church,  where  the  Chrism  is  not  at  all 
used,  but  thought  fit  rather  at  the  Reformation  to  be  (I  dare 
not  say  condemned  as  unlawful  and  superstitious,  but)  laid 
aside,   as   at   least   unnecessary  and  useless,  as   many   other 
Ceremonies,  still  retained  in  the  Church  of  Rome,  were,  be 
cause,  though  some   of  them   were   guiltless,  yet   they  were 
grown  so  burdensome  by  reason  of  their  multitude,  that  it  was 
fit  the  number  of  them  should  be  abated. 

*  See  Sermon  i.  ad  Magistr.  §.  5. 


TO  THE  CLAVI  TRABALES. 

And  yet,  secondly,  there  might  be,  and,  in  the  Primate's 
judgment,  probably  there  was  a  more  peculiar  reason  why 
after  Baptism  our  Church  did  substitute  the  Sign  of  the  Cross 
with  the  words  thereto  appertaining,  instead  of  the  Chrism 
and  the  Cross  attending  it  used  in  the  Church  of  Rome.  The 
Ceremony  of  giving  the  Chrism  to  Infants  in  all  likelihood 
came  into  the  Church  about  the  same  time,  when,  through  the 
misunderstanding  of  a  passage  in  John  vi.  53,  the  opinion  of 
the  necessity  of  administering  the  Lord's  Supper  to  Infants 
had  obtained  in  the  Christian  Church.  And  that,  as  it  seein- 
eth,  to  supply  in  some  sort  the  want  of  Confirmation,  wherein 
the  like  Ceremony  of  anointing  with  the  Chrism  was  used,  of 
which  young  children  were  not  capable,  and  which  yet  was  in 
all  reason  to  precede  the  receiving  of  the  Lord's  Supper.  That 
opinion  in  time  vanished  as  an  error,  and  with  it  the  practice 
of  Communicating  Infants  ceased.  But  still  the  custom  of 
giving  them  the  Chrism  continued,  as  a  kind  of  initial  Con 
firmation,  if  I  may  so  call  it :  as  if  by  it  were  conferred  some 
degree  of  that  Grace,  which,  in  their  account,  is  the  proper 
effect  of  the  Sacrament  of  Confirmation,  to  wit,  the  Grace  of 
spiritual  strength,  to  fight  against  the  spiritual  enemy  of  the 
Soul,  the  flesh,  the  world,  and  the  devil.  Now  to  prevent  the 
imagination  of  any  such  efficacious  virtue  in  the  Chrism,  and 
to  show  that  by  Baptism  alone,  which  is  Sacramentum  mill- 
tare,  without  the  addition  of  the  Chrism,  the  person  baptized 
receiveth  all  that  benefit  of  grace  and  strength,  whatsoever  it 
be,  which  he  should  do  if  the  Chrism  were  joined  with  it,  (for 
by  Baptism  he  is  not  only  received  into  the  Church  as  a 
member  of  Christ,  but  matriculated  also  into  the  militia  as 
a  soldier  of  Christ,)  it  might  very  well  be  thought  convenient, 
laying  aside  the  anointing  with  the  Chrism,  per  modum  Cru- 
cis,  Cross-wise,  that  the  Minister,  as  soon  as  he  hath  baptized 
the  child,  should  in  express  words  signify  to  the  Congregation, 
that  he  is  now  become  the  soldier  of  Jesus  Christ,  as  well  as 
a  member  of  His  Church,  with  the  Sign  of  the  Cross  also  used 
therewithal,  as  a  significant  Ceremony,  in  token  that  the  per 
son  so  baptized,  being  now  the  soldier  of  Christ,  should  not 
be  ashamed  of  his  profession,  nor  behave  himself  cowardly 
therein. 

This  is  the  substance  of  what  the  Learned  Primate  declared 


230  THE  PREFACE 

to  us  to  be  his  judgment  concerning  the  use  of  this  Cere 
mony,  and  the  place  it  hath  in  our  Liturgy.  In  the  setting 
down  whereof,  if  for  the  Reader's  fuller  satisfaction  I  have 
allowed  myself  a  good  liberty  of  enlargement,  either  for  the 
further  confirming  or  the  better  clearing  of  his  opinion,  I  hope 
none  will  therefore  charge  me  to  have  misrepresented  it,  hav 
ing  gone  all  along  upon  his  grounds,  and  perfectly  to  his 
sense.  This  story,  of  what  discourse  we  had  with  the  Primate 
at  that  time,  as  I  had  to  others  heretofore,  so  I  told  very 
lately  to  the  Reverend  Doctor,  the  Publisher  of  these  Trea 
tises,  who  told  me  back  again,  that  himself  had  also  heard 
him  declare  his  opinion  to  the  same  effect  as  aforesaid,  and 
remembereth  particularly  (which  I  here  publish,  having  the 
Doctor's  warrant  so  to  do)  that  he  so  declared  it  in  a  public 
speech,  mentioned,  page  63,  before  a  great  auditory  at  Dro- 
gheda  in  Ireland,  when  he  first  confirmed  children  there. 

I  am  unwilling,  having  gone  thus  far  already,  to  weary  the 
Reader  or  myself  with  proceeding  any  further ;  nor  indeed  is 
it  needful  I  should.  For,  since  only  by  pride  cometh  conten 
tion,  Prov.  xiii.  10,  if  all  men  that  pretend  to  be  wise  and 
honest  would  be  humble  (and  truly  he  that  is  not  so  is  nei 
ther  honest  nor  wise),  and  make  that  their  business  which  is 
certainly  their  duty :  that  is  to  say,  if  they  would  study  quiet 
ness  more  and  parties  less,  bear  a  just  reverence  to  Antiquity 
and  to  their  betters,  allow  as  favourable  a  construction  to 
things  established  as  they  are  capable  of,  suspect  their  own 
judgment  wherein  it  differeth  from  the  public,  submit  to  rea 
son,  and  yield  when  they  are  convinced,  obey  cheerfully  where 
they  may,  and,  where  they  dare  not,  suffer  without  noise,  a 
little  saying  and  writing  would  serve  the  turn.  But  when 
men  are  once  grown  to  this,  to  make  it  their  glory  to  head 
or  hold  up  a  party ;  to  study  ways  how  to  evade  when  they 
are  called  to  obey ;  to  resolve  to  err,  because  they  have  erred, 
and  to  hold  their  conclusion  in  spite  of  all  premisses ;  to  pre 
fer  their  private  opinions  before  wiser  men's  judgments,  and 
their  reputation  with  the  vulgar  before  obedience  to  Supe 
riors  ;  in  a  word,  to  suffer  themselves  to  be  swayed  with  pas 
sions,  parties,  or  interests ;  all  the  writing  and  saying  in  the 
world,  as  to  such  men,  until  it  shall  please  God  to  put  their 
hearts  into  another  frame,  is  to  no  more  purpose  than  if  a 


TO  THE  CLAVI  TRABALES. 

man  should  go  about  to  fill  a  sieve  with  water,  or  to  wash  a 
blackamore  white. 

When  we  have  tried  all  the  ways  and  conclusions  we  can, 
we  shall  in  the  end  find  the  best  expedient  for  peace,  and  the 
best  service  we  can  do  the  Church,  ourselves,  and  our  bre 
thren,  to  be  our  constant  and  instant  prayers  to  Almighty 
God,  with  our  subservient  endeavours,  that  He  would  give  to 
every  one  of  us  a  discerning  judgment  to  see  the  Truth,  and 
a  willing  mind  to  embrace  it,  conscience  to  do  what  we  ought, 
and  patience  to  suffer  what  we  must,  humility  to  acknowledge 
our  own,  and  charity  to  bear  with  other  men's  infirmities, 
that  so  we  may  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace,  and  fulfil  the  Law  of  Christ ;  which  is  the  unfeigned 
hearty  wish  of 

The  unworthy  Servant 

of  Jesus  Christ, 

Ro.  LINCOLN. 

London,  Aug.  10,  1661. 


THE  Discourse  concerning  the  Church  is  said  by  Antony  Wood 
to  have  been  published  by  Dr.  William  Assheton,  sometime  Fellow 
of  Brasenose  College,  afterwards  Rector  of  Beckenham  in  Kent, 
and  Chaplain  to  the  Duke  of  Ormond.  Athenae  Oxon.  iii.  628,  ed. 
Bliss,  where  a  list  of  seventeen  Publications  of  his  is  given.  Thirty- 
five  are  enumerated,  between  1662  and  1710,  in  'The  Christian 
Indeed,  and  Faithful  Pastor  :  impartially  represented  in  a  practical 
Essay,  and  historical  Account  of  the  Exemplary  Life  and  Works  of 
the  late  eminent  William  Assheton,  D.  D.'  &c,  &c,  by  Thomas 
Watts,  A.  M.  Vicar  of  Orpington  and  St.  Mary  Cray  in  Kent.'  8°. 
London,  1614.  No  mention  is  made  of  this  posthumous  Tract  of 
Sanderson's  in  either  place. 


IMPRIMATUR 

Hie  Libellus  cui  Titulus,  A  Discourse 
July  rf,  ,688.  concerning  the  Church,  &c. 

Jo.  BATTELY.* 


Chaplain  to  Archbishop  Sancroft,and  Author  of  Antiquitates  Rutupinae. 


A     DISCOURSE 


CONCERNING 


THE  CHURCH 


IN  THESE  FOLLOWING  PARTICULARS. 


I.  Concerning  the  Visibility  of  the  true  Church. 

II.  Concerning  the  Church  of  Rome. 

III.  Concerning  Protestant  Churches. 

IV.  An  Answer  to  this  Question, — Where  was  your  Church  before 

Luther  ? 


BY   THE   RIGHT   REVEREND   FATHER  IN   GOD, 

ROBERT   SANDERSON, 

Late  Lord  Bishop  of  LINCOLN. 


LONDON, 

PRINTED    BY   T.  B.    FOR   R.  TAYLOR, 
1688. 


THE  PUBLISHER  TO  THE  READER. 

_L  HAT  the  following  Discourses  are  genuine  and  authentic,  and 
were  really  writ  by  that  excellent  Prelate  whose  name  they  bear,  can 
never  be  doubted  by  the  learned  and  judicious  Reader.  For  the 
composures  of  that  incomparable  pen  are  so  close  and  logical,  and 
his  style  so  masculine  and  convincing,  as  not  easily  to  be  imitated 
by  any  other  hand. 

However,  to  justify  my  integrity  herein,  since  posthumous 
Writings  lie  under  suspicion,  I  shall  give  this  further  satisfaction  ; 
that  about  twenty  years  since,  I  received  these  Papers  from  the 
hands  of  that  well-known,  good  man,  Mr.  Jo.  Pullen  of  Magdalen 
Hall,  his  Lordship's  domestic  Chaplain.  Who,  upon  my  desire,  did 
communicate  not  only  these,  but  several  other  Remains  of  the  same 
venerable  name. 

Amongst  which,  there  is  a  fragment  of  an  Answer  to  Dr.  Baylie's 
Challenge.*  Whether  or  no  it  was  ever  finished,  I  have  no  certain 
conjecture.  But  if  it  were,  and  could  be  found,  the  publishing  of  it 
at  this  juncture  would  be  seasonable  and  useful. 

For  though  that  Pamphlet  is  a  piece  of  as  transparent  sophistry 
as  was  ever  called  demonstration,  arid  though  the  weakness  and 

*  'Dr.   Baylie's    Challenge.'       The  the  work  intended  by  Dr.  A  ssheton. 
Work  to  which  reference  is  here  made,          '  This  is  the  eleventh  month  that  the 

was,  probably,  '  Laudensium  AvroKard-  Archbishop  of  Canterbury  and  his  fac- 

Kpxris.     The  Canterburians'   Self  Con-  tion  has  been  challenged  in  print  before 

viction :  or  an   evident  Demonstration  the  whole  Isle,  as  guilty  by  their  own 

of  the    avowed   Arminianism,   Popery,  confession  of  setting  up,  so  far  as  lay 

and  Tyranny  of  that  Faction  by  their  in  them,  in  all  his  Majesty's  dominions, 

own  confessions,  &c.'  contrary  to  many  standing  Laws,  con- 

The   third  Edition    '  augmented   by  trary  to  his  Majesty's  mind  and  many 

the  Author,  with  a  large  Supplement/  late  declarations,   Arminianism  to  the 

appeared  in  1641,  printed  by  Nathaniel  full,   the   grossest   heads  of  Popery,  a 

Butter,  no  place  named.   The  Title-page  tyranny  not  only  Papal  in  the  Church, 

exhibits  '  Ladensium,'  and,  throughout  but  also  Turkish  in  the  State.'  Opening 

the   work,  the   Archbishop's    name    is  of  the  Preface. 

written  '  Lad,'  possibly,  in  the  first  in-          '  I  have  all  my  desire.   My  Challenge 
stance,  with   a  view  to   escaping  Pro-  in  every  point  is  fully  justified  to  the 
secution.  satisfaction  of  all.  without  the  contra- 
Such  passages  as  the  following  seem  diction  of  any.'    Supplement,  p.  69. 
to  warrant  the  supposition  that  this  is 


238 

inconsequence  of  it  hath  been  sufficiently  displayed,  yet  such  is  the 
pleasure  of  some  men,  that  it  hath  been  printed  and  reprinted  with 
as  much  assurance,  as  if  not  the  least  notice  had  been  ever  taken 
of  it 

The  same  remark  is  obvious  concerning  these  following  Tracts. 

'Tis  surprising  to  observe,  after  these  things  have  been  so  clearly 
and  fully  stated,  that  we  should  ever  and  anon  be  thus  pelted  with 
that  impertinent  Question,  Where  was  your  Church  before  Luther  ? 
Our  venerable  Author  doth  tell  them  where  it  was.  And  he  doth 
it  with  such  an  evidence  and  strength  of  reason,  as  is  peculiar  to 
himself.  For  whereas  the  writings  of  other  men  may  indeed  con 
vince,  those  of  Bishop  Sanderson  do  perfectly  silence. 


A  DISCOURSE 


CONCERNING 


THE  VISIBILITY  OF  THE  TRUE  CHURCH, 


JL  H  E  word  CHURCH  hath,  among  others,  these  four  special 
significations.  Being  taken  for, 

First,  the  whole  Company  of  God's  Elect,  actually  made 
Members  of  Christ  by  virtue  of  an  inward,  effectual  calling  to 
faith  and  godliness.  This  we  commonly  call  the  Invisible 
Church,  or  the  Church  of  God's  Elect. 

Secondly,  the  whole  Company*  of  all  those  throughout  the 
world,  who  by  their  doctrine  and  worship  do  outwardly  make 
profession  of  the  Name  of  Christ.  This  we  call  the  Universal 
Visible  Church,  or  the  Catholic  Christian  Church. 

Thirdly,  some  particular,  distinct,  whether  National,  Pro 
vincial,  or  other  greater  or  smaller,  part  of  the  Universal.  As 
we  say,  the  Church  of  Rome,  the  Church  of  Corinth,  the 
Church  of  England.  This  we  call  a  Particular  Visible  Church. 

Fourthly,  by  a  Synecdoche,  the  Bishops,  Pastors,  and  Go- 
vernours  of  Particular  Churches,  lawfully  authorized  to  repre 
sent  the  whole  Church  whereof  they  are  Governours,  as  to 
some  special  intents.  This  we  call  a  Church  Representative. 

The  word  TRUTH,  applied  to  any  subject,  is  taken  either 
absolute  or  respective. 

Absolutely  a  thing  is  true,  when  it  hath  veritatem  entis  et 
essentiae ;  with  all  those  essential  things  that  are  requisite 
to  the  bare  being  and  existence  of  it.  Respectively,  when, 
over  and  above  these  essentials,  it  hath  also  such  accidental 
conditions  and  qualities  as  should  make  it  perfect  and  com- 
mendably  good. 

*  '  the  whole  of  all  those'  Queen's  College  MS. 


240  DISCOURSE  CONCERNING 

A  thing  may  be  true  in  the  first  sense,  and  yet  not  true  in 
the  second,  but  false.  As  a  man  may  be  a  true  man,  animal 
rationale,  and  yet  a  false  knave ;  a  woman  a  true  wife,  nupta 
viro,  and  yet  a  false  quean ;  a  speech  a  true  proposition,  hav 
ing  subjectum,  praedicatum,  et  copulam,  and  yet  a  false  lie. 

A  true  Church,  according  to  the  first  sense  and  absolutely, 
is  every  Church  that  in  her  doctrine  and  worship  professeth 
the  Faith  of  Christ,  whether  soundly  or  corruptly.  But  in 
the  second  sense  and  respectively,  that  only  is  a  true  Church 
whose  doctrine  and  worship  is  pure,  at  least  in  a  good  mea 
sure,  from  errors  and  superstitions.  So  as  other  Churches, 
which  either  maintain  heretical  doctrines  or  prescribe  idola 
trous  worship,  may  be  justly  called,  at  leastwise  in  comparison 
with  this,  and  in  this  second  sense,  false  Churches,  and  not  true. 

A  total  and  utter  defection  from  the  whole  Faith  of  Christ, 
in  doctrine  and  in  worship,  destroys  the  very  being  of  a 
Church,  and  maketh  it  no  Church  at  all.  But  a  defection 
from  the  purity  of  Faith  doth  not  take  away  the  being  of  a 
Church.  It  remains  still  a  true  Church  absolutely,  but  only 
maketh  it  an  impure  and  corrupt  Church,  and  so  far  forth  a 
false  Church  respectively. 

Corruptions  in  doctrine  and  worship,  as  they  are  greater 
or  lesser,  so  they  make  a  Church  more  or  less  false  compara 
tively  ;  and  as  they  are  imposed  upon  men  with  greater  or 
lesser  exaction,  they  do  more  or  less  justify,*  whether  a  se 
paration  from,  or  an  opposition  against,  such  a  false  Church, 
and  in  some  cases  enforce  it. 

When  betwixt  two  Churches,  differing  in  doctrine  or  wor 
ship,  question  is  made,  Whether  of  them  is  the  true  Church  ? 
it  must  be  understood  not  in  the  first  sense  and  absolutely  (for 
so  both  are  true,  and,  ergo,  equally  true  Churches,  for  vero 
nihil  verius),  but  respectively  and  comparatively  and  in  the 
second  sense,  viz.,  whether  of  them  maintains  the  doctrine,  to 
gether  with  the  worship,  taught  by  Christ  and  His  Apostles, 
in  the  greater  measure  of  purity,  and  freer  from  error  and 
superstition  ? 

VISIBILITY,  as  to  our  purpose,  imports  such  a  state  of  a  thing, 
as  wherein  it  is  evident  and  discernible  more  or  less  by  sen- 

*  'justly,'  Qu. 


THE  CHURCH.  241 

sible  marks ;  so  as  a  man  may  infallibly  know  it  thereby,  and 
say,  '  Here  it  is.'  Which  Visibility  hath  several  degrees ;  and, 
applied  to  the  Church,  may  be  several  ways  considered. 

First,  a  thing  is  visible  in  the  highest  degree,  where  it  doth 
itself  ferire  oculos,  as  it  were,  and  is  so  eminently  and  glori 
ously  conspicuous,  that  a  man,  unless  he  wilfully  shuts  his 
eyes,  cannot  choose  but  see  it.  As  the  sun  in  the  firmament 
is  visible,  when  it  shines  forth  in  its  greatest  lustre  at  noon 
day. 

Secondly,  in  an  inferior  degree,  when  it  is  discernible  even 
outwardly,  but  not  at  the  first  sight,  or  in  any  glorious  splen 
dour  ;  but  with  due  and  serious  and  intent  observation.  As 
some  stars  in  an  overcast  evening  to  them  that  with  a  stead 
fast  eye  look  for  them. 

Thirdly,  and  in  a  yet  lower  degree,  when  it  is  not  discern 
ible  outwardly,  or  at  all,  to  any  but  those  only  who  more 
nearly  partake  of  it.  As  the  light  of  a  candle  in  a  close  pri 
vate  room  is  visible  to  those  only  that  be  in  the  room. 

In  every  of  which  degrees  Visibility,  applied  to  the  Church 
and  the  Members  thereof,  may  be  considered  in  a  fourfold 
respect. 

First,  Of  the  men  themselves. 

Secondly,  Of  their  general  profession  of  Christianity. 

Thirdly,  Of  their  particular  different  tenents*  from  other 
men  or  Churches. 

Fourthly,  Of  the  truth  of  their  particular  tenents. 

*  See  Sermon  ix.  ad  Aulam,  §.32. 


SANDERSON,  VOL.  V. 


242  DISCOURSE  CONCERNING 


THESES. 

FlRST,  the  Church  in  the  first  and  most  proper  signification, 
viz.  the  Church  of  God's  Elect,  is  wholly  and  altogether  Invi 
sible.  But  of  this,  the  present  Question  is  not. 

Secondly,  the  Universal  Christian  Church  upon  earth  hath 
never  failed  from  the  whole  Faith,  nor  ever  shall  fail  to  the 
world's  end,  in  such  sort  but  that  still  in  some  part  or  other  of 
it,  it  hath  been,  is,  and  shall  be  visible  more  or  less,  and  that 
externally  in  the  first  or  second  degree  of  Visibility,  both  in 
the  first  and  second  respects. 

Thirdly,  whence  it  follows,  that,  understanding  Truth  in 
the  first  sense,  there  never  hath  wanted,  doth,  or  shall  want 
upon  earth,  a  true  and  distinct  Particular  Church,  in  some 
place  or  other  externally  visible,  more  or  less,  in  the  degrees 
and  respects  above  specified. 

Fourthly,*  every  Particular  Visible  Church  may  fail,  not 
only  from  the  purity  of  Faith,  but  also  from  the  whole  Faith 
itself  ;f  and  so  may  cease  J  to  be  a  true  Christian  Church, 
even  so  much  as  in  the  first  sense  ;  and  may  become  no 
Church. 

Fifthly,  the  Universal  Christian  Church,  consisting  of  all 
Particular  Visible  Churches  together  and  at  once,  may,  by 
the  prevailing  of  heresy  and  idolatry,  be  brought  to  such  a 
general  defection  in  the  outward  face  of  it,  though  not  from 
the  whole  Faith,  yet  from  the  purity  of  Faith  both  in  doctrine 
and  worship,  that  for  a  long  time  together  there  may  not  be 
found  upon  earth  (taking  Church  in  the  second  sense)  any 
true  Particular  Church  visibly  distinct  from  the  rest,  by  their 
outward  freedom  from  the  common  corruptions  so  much  as 
in  the  second,  much  less  in  the  first  degree  of  Visibility,  either 
in  the  third  or  fourth  respects.  And  this  is  that  part  of  the 
Church  especially  under  Antichrist. 

*  'Fourthly,'  &c.     In  Qu.  MS.  much  as  in  the  first  sense,  and  be- 

'  Fourthly,  every  Particular  Visible  come  no  Church.' 

Church  may  fail,  not  only  from  the  t  '  hut  also  in  itself.'   Qu. 

purity  of  the  Faith,  and  so  cease  to  J  'and  so  cease.'  Qu. 
be    a    true    Christian    Church    so 


THE  CHURCH.  243 

Sixthly,  that  even  in  the  times  of  the  greatest  and  most 
general  Defection,  there  have  been  always  particular  men, 
and  those  eminent  either  for  number,  place,  learning,  or  godli 
ness,  who,  though  living  in  the  midst  of  corrupt  Churches,  and 
in  the  communion  and  visible  profession  thereof,  have  yet,  ac 
cording  to  the  measure  of  their  grace  and  knowledge,  and  the 
exigence*  of  times  and  occasions,  either, 

First,  openly  resisted  the  errors,  superstitions,  and  corrup 
tions  of  their  times ;  f  or,  secondly,  noted  the  corruptions  as 
they  grew,  and  complained  of  them,  and  desired  reformation  ; 
or,  thirdly,  in  private  dissented  from  them  in  the  explication { 
of  the  most  dangerous  doctrines,  and  kept  themselves  free 
from  the  foulest  corruptions,  though  carried  with  the  stream 
of  the  common  apostasy  to  embrace  the  rest.  Whereof  we 
are  to  presume  they  repented,  either  explicitly,  if  God  gave 
them  to  see  their  errors  ;  or  at  leastwise  implicitly,  in  the 
mass  of  their  ignorant  and  unknown  sins.  § 

Seventhly,  although  such  particular  men  were  not  always  so 
locally  ||  and  generally  separated  from  the  rest,  as  to  make  a 
visible  distinct  Particular  Church  by  themselves  in  the  first 
degree  of  Visibility,  yet  in  these  men  did  the  succession  of  the 
true  Church,  taking  it  comparatively  and  in  the  second  sense, 
especially  consist,  and  the  Visibility  of  it  continue  in  the  time 
of  universal  defection.  In  which  men  the  true  Church  1F  con 
tinues  Visible  always  and  perpetually,  without  interruption ; 
and  that  ever  in  the  fourth  respect,  viz.  in  regard  to  the  ac 
knowledged  truth  of  their  doctrine ;  in  the  third  degree  of 
Visibility,  viz.  in  an  inward  estate  and  to  themselves ;  **  and 
sometimes  also,j"f  though  perhaps  not  always,  visible  exter 
nally,  and  to  their  very  enemies  more  or  less,  in  the  second 
degree  of  Visibility,  and  in  the  three  first  respects. 

*  'exigency.'   Qu.  MS.  IF  'the  Church.'    Qu.  MS. 

t  Qu.  MS.  adds, '  and  sometimes  **  '  themselves.'  The  Queen's 

suffered  for  the  same.'  College  MS.  has  a  blank  space  left 

J  'explications.'    Qu.  MS.  for  this  word. 

§  Compare  Sermon  vi.  ad  Po-  ft  'also,  and  for  the  most  part, 

pulum,  §.18.  though.'  Qu.  MS. 

||   'not  always  locally.'    Qu.  MS. 


244  DISCOURSE   CONCERNING 


CONCERNING 

THE    CHURCH    OF    ROME. 

THE  Church  of  Rome  or  Roman  Church  is  taken  in  a  three 
fold  latitude. 

First,  Respectively  to  the  place :  for  that  Church  which  is  in 
the  city,  or  territory,  or  diocese  of  Rome.  As  we  say  the 
Church  of  Geneva,  or  the  Church  of  Venice.  And  so  St.  Paul 
wrote  an  Epistle  to  the  Church  of  Rome,  as  he  did  to  the 
Churches  of  Corinth,  Ephesus,  and  other  particular  cities. 

Secondly,  Respectively  to  the  state  of  the  Empire :  for  the 
whole  Latin  or  Western  Churches,  as  they  are  distinguished 
from  the  Greek  and  Eastern  Churches,  and  from  the  African 
and  Southern  Churches.*  Because  by  reason  of  the  Empire 
these  Churches  had  a  nearer  Communion  among  themselves 
than  with  other  Churches ;  and  acknowledge  the  Bishop  of 
Rome  as  primae  Sedis  Episcopum,  or  the  Patriarch  of  the 
West,  as  other  Bishops  were  of  the  Greek,  Asian,  and  African 
Churches. 

Thirdly,  Respectively  to  the  Faith  :  for  all  particular 
Churches  aggregatim,  that  acknowledge  subjection  to  the 
present  See  of  Rome,  and  entirely  communicate  with  that 
Church  f  in  the  present  doctrine  and  worship  of  it ;  and, 
namely  and  especially,  as  to  our  purpose,  as  it  is  comprised 
in  the  Council  of  Trent. 

In  which  last  sense  taking  the  Church  of  Rome,  it  may  be 
considered  either, 

First,  Materialiter,  as  it  is  a  Church  professing  the  Faith 
of  Christ,  as  we  also  do  in  the  common  points  of  agreement. 

Secondly,  Formaliter,  and  in  regard  of  that  we  call  Popery : 


*  '  and    from    the   African    and     lege  MS. 

Southern  Churches.'     These  words         t  '  that  Church.'    '  the  Church,' 
do  not  appear  in  the  Queen's  Col-     Qu.  MS. 


THE  CHURCH.  245 

viz.  the  point  of  difference,  whether  concerning  the  doctrine 
or  worship  :  wherein  we  charge  her  to  have  added  to  the  sub 
stance  of  Faith  her  own  inventions. 

Thirdly,  Conjunctim  pro  toto  aggregate*,  taking  both  toge 
ther.  As  in  any  unsound  body,  we  may  consider  the  body  by 
itself,  the  disease  by  itself,*  and  the  body  and  the  disease 
both  together,  as  they  make  a  diseased  body. 

*  '  the  disease  by  itself.'     These  words  are  not  in  the  Qu.  MS. 


246  DISCOURSE  CONCERNING 


THESES. 

Jr  IRST,  the  Church  of  Rome,  which  of  the  three  ways  soever 
taken,  is  not  the  Universal  Christian  Church,  but  only  a  part 
thereof,  or  a  Particular  Church,  or  Churches. 

Secondly,  The  Church  of  Rome,  ever  since  the  first  planta 
tion  of  it,  hath  *  continued  a  true  Church,  taking  Truth  in  the 
first  sense,  and  considering  the  Church  of  Rome  materially  as 
it  is  a  Church.  But  so  hath  the  Church  of  England  also,  and 
many  other  Churches. 

Thirdly,  The  Church  of  Rome  hath  no  special  promise  or 
privilege,  above  other  Particular  Churches,  of  immunity  from 
falling,  either  from  the  purity  of  Faith,  or  the  whole  Faith 
itself. 

Fourthly,  The  Church  of  Rome,  which  way  soever  taken, 
hath  long  since  failed  from  the  purity  of  Faith,  both  in  the 
doctrine  and  worship  of  it.  And  so,  considered  formally,  in 
regard  of  those  points  which  are  properly  of  Popery,  is  be 
come  a  false  and  corrupt  Church  ;  and  is  indeed  an  Anti- 
christian  Synagogue,  and  not  a  true  Christian  Church,  taking 
truth  in  the  second  sense. 

Fifthly,  The  doctrinal  errors  of  the  Church  of  Rome  do  not 
directly  and  immediately  overthrow  the  foundation  of  Faith, 
as  the  Heresy  of  the  Arian  Churches  did ;  but  mediately  and 
by  necessary  consequence  they  do.  As  in  the  points  of  Me- 
rits,f  Mass,  Transubstantiation,  &c. 

Sixthly,  The  bare  teaching,  even  ex  cathedra,  of  the  doc 
trinal  errors  of  the  Church  of  Rome,  inasmuch  as  they  do  not 
overthrow  the  foundation  but  ex  consequenti  and  indirectly, 
is  not  enough  of  itself  alone  to  enforce  or  justify  J  an  outward 
separation  from  her.  But  the  imposing  these  errors  upon  the 
consciences  of  men,  to  be  believed  as  of  necessity,  is  damnable, 


*  '  has.'    Qu.  MS.  rits.'    Qu.  MS. 

t  'of  Merits/  <  of  Free-  Will,  Me-         J  <  and  justify.'   Qu.  MS. 


THE  CHURCH.  247 

and  doth  not  only  justify  a  separation  already  made,  but  also 
bindeth  sub  mortali  all  true  Christians  to  such  a  separation.* 

Seventhly,  The  worship  required  and  performed  in  the 
Church  of  Rome,  is  in  most  things  superstitious,  and  in  some 
lately  idolatrous,  and  such  as  wherein  a  good  Christian  can 
not  lawfully  communicate  with  her. 

So  as  if  there  were  nothing  else,  yet  her  idolatry  were 
enough  to  justify  and  enforce  such  a  separation. 

*  'such  a  separation.'  TheTran-  ing,  perhaps,  been  betrayed  into  the 
scriber  of  the  Queen's  College  MS.  omission  of  the  following  paragraph 
makes  this  section  end  here,  hav-  by  its  ending  with  the  same  words. 


248  DISCOURSE  CONCERNING 


CONCERNING 

PROTESTANT   CHURCHES. 

13  Y  the  Protestant  Churches  we  understand  those  Visible 
Particular  Churches,  which,  having  by  an  external  separation* 
freed  themselves  from  the  tyranny  and  idolatry  of  Popery, 
have  more  or  less  reformed  the  doctrine  and  worship  from 
Popish  Corruptions,  and  restored  them  more  or  less  to  the 
ancient  and  primitive  purity. 

Now  such  Churches  may  be  considered  either  materially  or 
formally. 

First,  Materially.  When  we  consider  those  Churches,  to 
whom  it  happens  thus  to  be  reformed,  barely  and  precisely  as 
Local  and  Particular  Visible  Churches,  without  respect  had 
to  their  present  reformed,  or  former  corrupt  estate,  or  to  the 
substance  of  their  Faith.  As  when  we  say,  the  Church  of 
England,  the  Church  of  Denmark,  the  Church  of  Saxony, 
&c. 

Secondly,  Formally.  The  Protestant  Churches  may  again 
be  considered  two  ways,  in  respect  of  a  twofold  form. 

First,  |  An  outward  and  accidental  form.  Secondly,  An  in 
ward,  and,  as  it  were,  essential  form. 

The  inward  form  ever  giveth  esse,  but  the  outward  often 
giveth  nomen.  The  outward  form  is  barely  the  state  of  re 
formation,  which  supposeth  another  former  estate  of  deformity 
or  corruption  ;  out  of  which  respect,  they  have  the  name  and 
title  of  Protestant  and  Reformed^:  Churches.  But  the  inward 
form  is  the  substance  of  their  Faith  thus  reformed,  in  their 


*  '  by  an  external  separation  hav-     paragraph  is  not  in  the  Qu.  MS. 
ing.'    Qu.  MS.  J    <  Protestant  Reformed.'      Qu. 

f   '  First'  and  '  Secondly.'     This     MS. 


THE  CHURCH.  249 

doctrine  and  worship,  from  the  corruptions  wherewith  Popery 
had  infected  it. 

Which  substance  of  Faith  in  the  Protestant  Churches  may 
be  considered  differently,  in  the  positive  points  of  their  Faith 
and  in  the  negative.  The  positive  points,  or  affirmative  Arti 
cles  of  our  Christian  Faith,  are  they  which  make  us  true 
Christian  Churches.  For  in  our  positive,  we  teach  the  ancient 
Faith  of  Christ  and  His  Apostles  and  the  Primitive  Church. 
And  in  our  negative,  we  reject  the  innovations  and  corruptions 
of  latter  times. 


250  DISCOURSE   CONCERNING 


To  the  Question  then, 

Where  our  Church  was  before  Luther  ? 

I  answer, 

Jr  IRST,*  Taking  our  Protestant  Churches  materially,  as 
namely  the  Church  of  England,  it  was  where  it  is,  viz.  in 
England.  Where,  by  the  great  Mercy  of  God,  it  hath  con 
tinued  a  Visible  Christian  Church  from  the  first  plantation 
of  it  by  Apostles  or  Apostolical  men,  without  interruption, 
though  not  always  without  error  and  corruption,  unto  this 
day.  And  herein  it  need  not  yield  to  the  veryf  Church  of 
Rome  itself,  or  to  any  other  Church  under  Heaven. 

Secondly,  Taking  the  Protestant  Church  formally,  in  re 
spect  of  the  substance  of  Faith,  the  professors  of  it  have  been 
in  some  degree  or  other  visible,  as  well  before  Luther  as 
since.  But  yet  differently  in  the  affirmatives  and  in  thef 
negatives  of  our  Faith. 

Thirdly,  Taking  the  Protestant  Church  formally,  in  respect 
of  the  outward  form,  viz.  as  under  the  state  of  reformation,  we 
will  freely  confess,  There  was  no  such  Reformed  or  Protestant 
Church  before  Luther  as  now  there  is.  For  a  Church  could 
not  be  said  to  be  reformed  till  it  was  deformed.  No  more 
than  a  man  can  be  said  to  be  stript  of  a  motley  coat  before 
he  had  it  on. 

Fourthly,  The  Protestant  Church  for  substance  of  Faith  in 
the  affirmative  doctrine,  hath  continued  visibly  from  Christ 
and  His  Apostles  without  interruption,  as  well  before  as  since 
Luther :  according  to  the  tenor  of  our  second  and  third 
Theses.  §  In  which  our  adversaries  and  we  agree,  witness 
the  Articles  of  our  Church. 

Fifthly,  The  substance  of  Faith,  as  concerning  the  worship 
maintained  and  practised  in  the  Protestant  Church  of  England, 
hath  continued  Visible  in  like  manner  in  all  ages,  as  well  be- 

*  '  First'  not  in  Qu.  MS.  %  '  and  the.'    Qu.  MS. 

t  'very/     Not  in  Qu.  MS.  §<  Thesis.'    Qu.  MS. 


THE  CHURCH.  251 

fore  as  since  Luther.  Witness  our  Service-Book,  wherein  our 
adversaries  themselves  are  not  able  to  except  against  any 
thing  contained.  Only  they  complain  of  some  defects.  But 
that  belongs  not  to  the  affirmatives,  but  to  the  negatives  of 
our  Faith. 

Sixthly,  The  negative  tenets  of  our  Protestant  Church, 
wherein  she  renounceth  the  errors  and  idolatries  of  the  Ro 
mish,  for  so  much  as  they  are  negatives,  are  not  capable  of  a 
visible  profession,  in  such  sort  as  affirmatives  are.  Yet  thus 
far  our  Church  was  visible  in  respect  of  these  negatives  before 
Luther,  viz.  in  the  primitive  times,  for  the  first  six  hundred 
years  especially ;  and  some  other  ages  after  also,  all  Ortho- 
doxal  Particular  Churches  were  visible  professors  of  our  Faith, 
inasmuch  as  in  their  Writings,  where  we  were  affirmative, 
they  were  affirmative  also,  where  we  are  negative,  they  are 
either  negative,  or  doubtful,  or  divided,  or  silent.  Which 
very  silence  is  enough  to  make  them  ours  as  to  this  intent ; 
for  who  can  expect  they  should  purposely  confute  those 
errors,  which  were,  many  of  them,  not  so  much  as  thought 
on  in  their  times  ? 

Seventhly,  In  succeeding  times,  when  errors  and  supersti 
tions  began  to  grow  to  some  head,  through  the  factions  of 
Princes,  the  pride  of  the  Clergy,  and  the  common  ignorance 
of  the  times,  as,  namely,  about  the  year  nine  hundred,  and 
thenceforth  till  the  times  of  Luther,  our  Protestant  Church 
was  not  visibly  distinct  from  the  corrupt  Romish,  according  to 
the  tenor  of  our  fifth  Thesis,  but  mingled  with  it.  Yet  it  had* 
thus  far  forth  visible  professors ;  that  there  were  in  every  age 
before  Luther,  some  whose  names  and  opinions  have  been  by 
God's  good  Providence  preserved  in  histories  and  records, 
notwithstanding  the  indirect  endeavours  of  the  adversaries! 
to  root  out  the  memory  of  them,  who  complained  of  the  cor 
ruptions,  and  contradicted  the  doctrines  and  abuses  of  Popery, 
some  in  one  point,  and  some  in  another,  some  in  most  of  all 
those  J  points  wherein  we  now  dissent ;  and  that  in  such  de 
grees  and  respects  of  Visibility,  as  we  have  declared  in  our 
sixth  and  seventh  Theses.  § 

*<  Yet  had  it.'    Qu.  MS.  J  '  these.'   Qu.  MS. 

t  "endeavour  of  the  adversary.'         §  'Thesis.'    Qu.  MS. 
Qu.  MS. 


PAX   ECCLESIAE. 


BY   THE   RIGHT   REVEREND   FATHER   IN   GOD, 

ROBERT   SANDERSON, 

LATE  LORD  BISHOP  OP  LINCOLN. 


LONDON: 

PRINTED    FOR    RICHARD    MARRIOTT. 
1678. 


PAX  ECCLESIAE.1 

A  LL  the  Decrees  of  God  are  eternal,  and  His  Counsels  therein 
unsearchable.  In  eternals  there  is  neither  prius  nor  poste* 
rius ;  and  therefore,2  considered  in  themselves,  and  as  they 
are3  in  God,  all  the  Decrees  of  God  concerning  the  whole 
course  of  man's  Salvation,  are  simul  et  semel ;  and  because 
eternal,  therefore2  also  coeternal.  Yet  considered  either  in 
regard  of  their  objects,  or  respectively  to  our  apprehensions, 
there  must  some  order  be  4  conceived  among  them, 5  whereby 
one  may  be  said  to  be  before  or  after6  another 7  ordine  na^ 
turae,  et  ordine  intelligendi.  For,  as  in  order  of  Nature  the 
intention  of  the  end  is  before  the  deliberation  concerning  the 
means,  the  cause  before  the  effect,  the  subject8  before  the 
properties  and  accidents,  &c, 9  so  we  are  not  able  to  conceive 
of  the  Decrees10  of  God,  unless  we  rank  them  in  some  such 
order  as  seemeth  most  agreeable  to  the  condition  of  their 
proper  objects : n  as  ex.  gr. 12  those  wherein  the  end,  or 
cause,  or  subject  is  decreed,  to  be,  ordine  intelligendi,  be 
fore  those  13  wherein  are  decreed  the  means,  effects,  or  ac 
cidents. 


1  Of  this  Work  I  have  been  able  6   '  or   after.'      These   words  do 
to  see  five  different  copies  in  manu-  not    appear    in    Qu.    or    C.  C.  C. 
script.     Two  in  the  Bodleian,  Raw-  i  and  2. 

linson,   A.  419,   and  C.  167;    one  7    *  another.'       In    Rawl.     'the 

among  the  Barlow  MSS.  in  Queen's  other/ 

College  Library ;    and   two   in  the  8  *  subject.'    In  Qu*  '  substance.' 

Library  of  C.  C.  C.  y  No,  &c,  in  Rawl.  A. 

2  *  therefore.'      So    in    all    four  10  In  Rawl.  C.  *  conceive  the  de- 
MSS.   In  previous  Editions,  '  ergo.'  crees.' 

3  '  and  as  they  are.'     Rawl.  A.  n  'most  agreeable  to  their  pro- 
and  Qu.  '  as  they  are.'  per  object.'     C.  C.  C.  2. 

4  'be  some  order.'     Rawl.  A.  C.  12  '  exempli  gratia .'    Rawl.  C. 
and  Qu.  13  '  before  those.'  So  in  Rawl.  A., 

ft     *  concealed    amongst    them.'  in  Qu.,  and  C.  C.  C.     In  previous 

Rawl.  C.  Edd.  'these,'  as  in  Rawl.  C. 


256  PAX  ECCLESIAE. 

But  because  the  counsels  of  God  herein  are  incomprehen 
sible,  and  unsearchable1  to  our  weak  and  finite  understand 
ings,2  it  hence  cometh  to  pass, 

First,  That  they  who  have  the  greatest  serenity  of  natural3 
understanding,  and  the  largest  measure  of  Divine  Revelation 
withal,  must  yet  confess4  the  unfathomed5  depth  of  the  judg 
ments  and  ways  of  God,  which  are 6  abyssus  multa,  rather  to 
be  admired  than  searched  into  :  so  as7  they  are  not  to  hope 
or  look8  after  such  a  way  of  opening  these9  mysteries  as 
shall  be  quietativa  intellectus, 10  so  totally  and  absolutely,  but 
that  some  difficulties  will  still  remain,11  to  make  us12  cry  out 
with  St.  Paul,  0  altitudo !  Otherwise  these 13  great  and 
hidden  mysteries  of  God  should  be  no  mysteries. 

Secondly,  That  men  who  cannot  content  themselves  to  be 
wise  according  to  sobriety,  whilst  they  have  sought14  by 
searching  into  the  counsels  of  God,  to  bring  the  mysteries  of 
faith  within  the  comprehension  of  reason,  have  become  vain  in 
their  imaginations,  and  enwrapped  themselves  unawares  in 
perplexed  and  inextricable  difficulties  :  for  the  unwinding  of 
themselves  wherefrom,  they  have  been  sometimes  after 
wards15  driven  to  devise  and  maintain  strange  opinions,  of 
very  perilous  and  noisome  consequence,  which  hath16  been 
the  original  of  most  heresies  and  schisms  in  the  Church. 

Thirdly,  That  men  also  of  sober  understandings,  and  keep 
ing  within T  7  the  due  bounds  of  their  gifts  and  callings,  yet  by 
reason  of  the  great  difficulties18  of  the  things  themselves, 
have  much  differed,  and  still  will  do19  in  their  judgments 


1  *  unsearchable,  and  incompre-  1]  'will  still   remain.'      Omitted 
hensible.'     Rawl.  A.  in  Rawl.  C. 

2  'understanding/    Rawl.  A.  and  12<them."     Rawl.  C. 
C.  C.  C.  is  'the.'     Qu. 

3  'natural.'     Not  in  Qu.  14  'sought.'     So  in  all  five MSS. 

4  'must   yet   confess.'      In.  Qu.  '  thought'  in  previous  Edd. 

' must  confess.'  15   'sometimes   afterwards.'      So 

5  '  unfathomed.'      In    Rawl.    C.  Qu.    and   C.  C.  C.   i   and   2.   and 
'  unfashioned.'  Rawl.  C.      '  afterwards  sometimes.' 

6  'judgments   of  God   and    His  Rawl.  A.  as  in  previous  Edd. 
ways  which  are.'     Qu.  16  'hath.'     In  Qu. 'have.' 

7  'so  as.'     In  C.  C.  C.  '  so  that.'  ^  'keeping   within.'     In    Rawl. 

8  '  hope   or  look.'      In   C.  C.  C.  A.  '  keeping  themselves  within.' 

'  look  or  hope.'     In  Rawl.  C.  '  spie  18     '  the    great    difficulties     of.' 

or  look.'  Omitted  in  Rawl.  A. 

9  'those.'     Rawl.  A.  is  'will  do.'     In  Rawl.  C.  'will 

10  '  intellectui.'     Rawl.  A.  in  their  judgments  do.' 


PAX  ECCLESIAE.  257 

and  opinions  one  from  another,  in  the  ordering  of  God's  De 
crees  concerning  man's  Salvation,  each  man  abounding  in  his 
own  sense,  and  following  that  way  which  seemeth1  to  him 
clogged  with  the  least  and  fewest  difficulties,  according  as  he 
apprehendeth2  them  :  although  perhaps  in  rei  veritate,3  or  at 
the  least4  in  the  apprehension  of  another  man,  those  very 
difficulties  may  be  more  and  greater. 5  Hence  the  many  dif 
ferences  amongst  the  Protestants  between  Lutherans  and  Cal- 
vinists,  amongst  the  Romanists  between  the  Jesuits  and  Do 
minicans  ;  and  each  of  these  again  subdivided,  concerning 
Predestination6  and  Reprobation,  the  power  of  man's  Free 
Will,  the  necessity,  ?  efficacy,  and  extent  of  Divine  Grace,  the 
concurrence  of  Grace  with  Free  Will,  the  universality  and 
application  of  Christ's  Death,  and  some  other  points  of  like 
nature. 

The  premisses  considered,  that  amid  and  notwithstanding 
all  this8  variety  of  opinions,  there  may  yet  be  preserved  in 
the  Church  the  unity  both  of9  Faith  and  Charity,  these  few 
things  seem  to  me  to  be  of  profitable  and  important  consider 
ation. 

I.  That  particular  Churches  would  be  as  tender  as  may  be 
in  giving  their  Definitions  and  Determinations  in  such  points  as 
these,10  not  astricting11  those  that  live  therein  determinately 
either  to  the  affirmative  or  negative,  especially  where  there 
may  be  admitted  a  latitude  of  dissenting  without  any  prejudice 
done  either  to  the  substance  of  the  Catholic  Faith,  or  to  the 
tranquillity  of  the  Church,  or  to  the  Salvation  of  the  dissenter. 
In  which  respect  the  moderation  of  the  Church  of  England  is 
much  to  be  commended,  and  to  be  preferred,  not  only  before 
the  Roman  Church,  which  with  unsufferable  tyranny  bindeth 


1  '  seemeth.'     In  Qu.  '  seems.'  7    '  the  necessity universal- 

2  '  apprehendeth.'     In  Rawl.  C.  ity.'      In    Qu.    'the   necessity  and 
'apprehends.'  application  of  Christ's  Death.' 

3  'veritate.'     In  Qu.  'virtute.'  8  'all  this.'     In  Qu.  '  all  variety 

4  '  at  the  least.'    In  all  five  MSS.  of.' 

1  at  least.'  9  '  both  of.'      In  Qu.    '  unity  of 

5  *  and   greater.'      In   Rawl.   A.  Faith.' 

'or  greater.'  10  'as  these.'     In  Rawl.  A.   'as 

6  '  Predestination.'     In  Rawl.  C.  some  of  these.' 

'concerning  the  distinction  of  Re-  n    'astricting.'      In     Rawl.    A. 

probation.'  '  binding.' 

SANDERSON,  VOL.  V.  S 


258  PAX  ECCLESIAE. 

all  her  children,  upon1  pain  of  damnation,  to  all  her  determi 
nations,  even  in  those  points  which  are  no  way2  necessary  to 
Salvation  ;  but  also  before  sundry  other3  Reformed  Churches, 
who  have  proceeded  further  this  way  than  our  Church  hath 
done. 

II.  When,  by  reason  of  the  importunate4  contentions  and 
wranglings  of  learned  men  in  particular  Churches  about  points 
yet  undetermined  therein,  differences  shall  be  so  far  prose 
cuted,  as  to  come  to  open  sidings  and  part-takings5  and  fac 
tions,6  as  it  happened  in  the  Netherland  Churches  between 
the   Remonstrants   and  Contra-Remonstrants,  so   as   for   the 
composing  of  the  differences,  and  the  maintenance  of  the  public 
peace  and  tranquillity  of  the  Church,  it  shall  be  needful  for 
those  Churches  synodically  to  determine  something  in  those 
points ;  that  yet  they  would  then  also  proceed  ?  no  further  in 
their  Determinations  than  the  present  necessity  should  enforce 
them  :  not  requiring  men,  especially  in  points  of  lesser  conse 
quence,  to  give,  and,  by  Oath,8   subscription,  or  other  like 
means,  to  witness  their  express9  positive  assent  to  such  De 
terminations  ;  but  permitting  them  to  enjoy  their  own  private 
opinions  in  their  own  private  bosoms,10  so  long  as  they  keep 
them  to  themselves,  and  do  not,  by  venting  them  unseason 
ably,  disquiet  the  peace  of  the  Church  therewithal. 

III.  That  Catechisms,  for  so  much11  as  they  are  intended 
for  the  instruction  of  children  and  ignorant  persons  in  the 
first  principles  of  Christian  Religion,12  should  not  be  farced13 
with  School  points  and  private  tenets ;  but  contain  only  clear 


1  '  upon.'     '  under/  Rawl.  A.  8  <  and  by  Oath.'     In  Rawl.  A. 

2  'no  way.'    *  not  any  way.'  Qu.  and  in  Qu.  '  and  that  by  Oath.' 

3  '  before  other.'     Rawl.  C.  9  '  their  express,'  &c.     In  Rawl. 

4  *  importunate.'     So   in  all  the  C.  '  their  positive  assent.' 

five  Manuscripts.    In  previous  Edd.  10  '  their   own  private  bosoms.* 

'important.'  In   Rawl.    C.    ' their  private.'      In 

5  '  sidings     and     part-takings.'  C.  C.  C.  *  their  own  bosoms.' 
Compare  Sermon  vii.  ad  Populum,  ll  'for  so  much.'     In  Rawl.  A. 
§.23.  '  for  as  much.' 

6  '  and  factions.'     '  of  factions.'  12     '  Christian     Religion.'        In 
Qu.  Rawl.  A.  '  principles  of  Religion.' 

7  '  would  then  also  proceed.'     In  13  '  farced.'  stuffed,  crammed.   In 
C.C.  C.  i  and  2,  'would  proceed.'  Rawl.  C.  'faced.'     In  Rawl.  A.  and 
In   Rawl.  A.  and  C.    '  would  even  in  Qu.  '  forced.' 

tben.'    In  Qu.  '  should  even  then.' 


PAX  ECCLESIAE.  259 

and  undoubted  truths,1  and  such  as  are  necessary  unto2 
Christian  edification  either  in  faith  or  life  :  the  rest  either 
altogether  omitted,  or  but  occasionally  and  sparingly3  touched 
at,4  and  not  positively  and  doctrinally  and  conclusively  de 
livered,  before  the  Church  have5  agreed  upon  them. 

IV.  That  private  men  would  endeavour 6  for  so  much  inge 
nuity,  as 

1.  To  other  men's  speeches  and  writings,  especially  where 
they  intend  to  discourse  but  exoterice7   and  popularly,  not 
accurately  and  dogmatice,  to  afford  a  favourable  construction, 
without   taking    advantage    at    some   excesses   in   modo    lo- 
quendi,8  or  exceptions  at  some  improprieties  and  acyrologies, 
so  long  as  they  are  orthodox  in  the  main  substance9  of  their 
discourse. 

2.  Not  to  obtrude  any  tenet,  as  the  received  doctrine  of 
any  particular  Church,  which  either  is  not10  expressly  con 
tained  in  the  public  Confession11  of  that  Church,  or  doth  not 
apparently   result    thence   by   direct   and    immediate    conse 
quence ;    though  the  wit   of  man   may  make12   it   seem,  at 
length,  and13   by  continuance  of  discourse,  to  be   probably 
deduced14  therefrom. 

3.  In   their   own   writings   to   observe  Jbrmam  sanorum  [2  Tim.  i. 
verborum,  and  to  abstain  not  only  from  suspected  opinions,15  T 

but  as  much  as  may  be  also  from  phrases  and  speeches  obnox 
ious  to  ill  construction.16  For,  first,  it  is  not  enough,  much 
less  a  thing  to  be  glorified  in,  for  a  man  to  be  able  by  subtilty 


1  '  truths,'    In  Rawl.  C.  '  truth.'  improprieties.'    C.  C.  C.    i  and  2, 

2  *  to.'    Rawl.  A.  and  Qu.  '  advantage  at  some  excesses,  or  ad- 

3  '  and  sparingly.'     In  Rawl.  C.  vantage  at  some  improprieties  and 
*  or  sparingly.'  aerologies.'    Qu. 

4  '  touched  at.'     In  Rawl.  A.  and        9    '  substance.'      Rawl.  C.  *  sys- 
C.    'touched.'      In   Qu.    'touched  tern.' 

on.'  10  *  either  is  not.'     Rawl.  A.  *  is 

6  '  have.'     In  Qu.  '  hath.'  not  either.' 

6  'endeavour.'     In  Rawl.  A.  ' la-         n  'confessions.'    Qu. 

hour.'  12  'may  make.'      So  in  all  five 

7  'but  exoterice.'      In  Rawl.  A.  MSS.     In  previous  Edd.  'make.' 
and  C.  and  in  C.C.C.  <to  discourse         13  'and.'     Not  in  Qu. 
exoterice.'  14  '  deduced.'    '  deduct.'  Rawl.  C. 

8  '  at   some  excesses   or   excep-  '  deducted.'  Rawl.  A. 

tions,    at    some    improprieties,    or         15  'from   their   suspected    opin- 

acyrologies     in     modo     loquendi'  ions.'  Qu. 

Rawl.  A.  '  at  some  excesses  or  ex-         16  '  to   ill  construction.'  ^  In  all 

ceptions  in  modo  loquendi,  at  some  five  MSS.  'to  construction.' 

8  2 


260  PAX  ECCLESIAE. 

of  wit  to  find  loopholes  how  to  evade,1  and  by  colourable2 
pretences  to  make  that,  which  through  heat  of  passion,  or 
violence  of  opposition  hath  fallen  from  him  unadvisedly,  to 
seem  howsoever  defensible  ;  but  he  should  have  a  care  to 
suffer  nothing  to  pass  from  him,  whereat  an  ingenuous  and 
dispassionate3  adversary,  though  dissenting  from  him  in  opin 
ion,  should  yet  have  cause  to  take  distaste  or  exception.  And 
besides,4  it  were  a  thing  of  very  dangerous5  consequence  in 
the  Church,  if  every  man  should  be  suffered  freely  to  publish  6 
whatsoever  might  by  some  strain  of  wit  be  made  7  capable  of 
a  good  construction,  if  of  itself 8  it  sounded 9  ill  and  suspi 
ciously.  For  so,  notions  of  Popish, 10  or  Puritanical,  or  other 
heretical,  or  schismatical ]  1  opinions  might  unawares  be  con 
veyed  into1"2  the  minds,  and  impressions  thereof  insensibly 
wrought  in  the  hearts  of  men,  to  the  great  damage  of  the 
Church,  or  prejudice  to  the  Truth.13 

4.  To  acknowledge  freely,14  and  readily  to  revoke,  what 
soever  either  error  in  re,  or  misprision13  in  testimonio,16  or 
exorbitancy  in  modo  loquendi,  hath  passed  from  their  pen, 
when  it  shall  be  fairly  shewed  them,  and  their  judgments  con 
vinced  thereof,  than1 7  rather  to  seek  to  relieve  themselves 
by  excuses,  colours,  or  evasions. 

5.  That  private  men  in   particular18  Churches,  who    dis 
sent  in  points  yet  undetermined  by  the  Church,  should  not 
uncharitably  intercharge  each  other  with  heresy  or  schism, 


1  'loopholes  to  evade.'    Rawl.  C.  10  'Popish.'     In  C.C.C.  i  and  2. 

2  'by   some   colourable.'     Rawl.  '  Papists.' 

C.  1}   '  or  schismatical.'     So  in   all 

3  'ingenuous  and  dispassionate.'  five  MSS.     In  previous  Edd.  'he- 
So  C.  C.  C.  i  and  2,  as  in  previous  retical,  schismatical.' 

Edd.     In  Qu.  'and  whereat  inge-  12  'into.'     In  Qu.  'in.' 

nious  and  dispassionate.'     In  Rawl.  13  'to  the  Truth.'     In  Qu.  and 

A.  and  C.  '  an  ingenious  and  dis-  C.  C.  C.  '  of  the  Truth.' 

pationate.'  14  'To  acknowledge  and  readily.' 

4  '  And    besides.'      In  Rawl.  A.  Rawl.  C.    '  To  acknowledge  readily 
'  Secondly.'  and  freely  to  revoke.'    Qu. 

5  'of  dangerous.'    Rawl.  C.  and  15    'whatsoever           or    mispri- 
Qu.  sion.'     Rawl.  C.     The  blank  space 

6  'to    publish  freely.'     Rawl.  C.  would   not   hold    a  word   of  more 
and  Qu.  than  four  letters  at  the  very  most. 

7  'whatsoever    by    some    strain  16  'in  testimony.'      All  the  five 
of  wit  might  be  made.'     Rawl.  C.  MSS. 

3  'if  it  of  itself.'     Qu.  17  'than/     Omitted  in  Rawl.  A. 

9    'sounded.'        In      Rawl.     C.  18  'in   particular.'      In   Qu.    'of 

'  sound.'  particular.' 


PAX  ECCLESIAE.  261 

or  any  such  like  imputation l  for  so  dissenting,  so  long  as  they 
both  consent2  to  the  whole  doctrine  and  discipline  of  the  said 
Church  maintained  and  established.  As  ex.  gr.  in  the  points 
now  so  much  debated  among  the  Divines  of  the  Church  of 
England  between  the  Calvinists  and  Arminians,  for  I  must 
take  liberty  for  distinction's  sake  to  express  them  by  those 
names  they3  usually  bestow  the  one  upon  the  other, — why 
should  either4  those  men  on  the  one  side  be  branded  with 
Popery,  who  misliking  Calvin's  opinion,  rather  choose  to 
follow  the  Arminians  ; 5  or  those  on  the  other  side  with  Puri 
tanism,  who,  finding  less  satisfaction  in  the  way  of  Arminius, 
rather  adhere  to6  Calvin  ?  so  long  as  both  the  one?  and  the 
other  do  entirely  and  freely  and  ex  animo8  subscribe  to  the 
Articles,  the  Common  Prayer  Book,9  and  that  of  Consecra 
tion,  and  do  not  rent  the  unity,  or  disturb  the  peace  of  the 
Church  by  those  differences.  10 


II.11  Periculum  Schismatis.12 

Forasmuch  as  here  in  England  the  differences,  which  before 
were 13  but  private  concerning  the  points  of  Arminianism, 
have  been  of  late  so  far  brought  upon  the  public  stage,  by  oc 
casion  of  the  passages  betwixt  Mr.  Montague14  and  his  op- 
posers,  as  that  a  dangerous  schism  is  like15  to  ensue  there 
upon,  unless  by  the  goodness  of  God,  and  the  wisdom  of  the 
Church  and  State,  it  be  speedily  prevented,  those  general 

1  '  any  such  imputation.'    Qu.  vious  Editions. 

2  '  assent.'    Qu.  10  '  those  differences.'     In  Rawl. 

3  '  those   names  they.'      In  Qu.  A.  *  these  dissentions.'     In  C.  C.  C. 
'  these  names  which  they.'  '  their  difference.' 

4  <  either.'     Omitted  in  Qu.  J1  '  II.'     Omitted  in  Rawl.  A. 

5  <  Arminians.'      So   in   all    five         12  *  Scismatis.'     Rawl.  C. 
MSS.     In   previous   Edd.   f  Armi-         13  '  before  were.'      In    Rawl.  C. 
nian.'  '  were  heretofore.'    In  Rawl.  A.  and 

6  '  to.'     In  Qu.  '  unto.'  in  Qu.  '  were  before.* 

7  '  both  the  one.'     In  Rawl.  A.         14  '  Montague.'  TheWriter  of  the 
and  C.  ' both  the  one  sort.'    In  Qu.  Qu.  Coll.   MS.  did  not  know  this 
*  both  one  sort.'  name.   Here  '  Mountayne'  has  been 

8  '  entirely,   freely,  et  ex  animo.  corrected  to  '  Mountague.'    Further 
Rawl.  C.  on,  V.  2,  it  is  written  '  Mortaigne.' 

9  <  the    Articles,    the    Common     In  no  case  is  it  correctly  given. 
Prayer  Book.'     So  in  all  the  five         15   'is  like.'      In  Rawl.  A.    'is 
MSS.     'the  Articles  of  the' in  pre-    likely/ 


262  PAX  ECCLESIAE. 

directions  now  already  laid  down l  for  the  preservation  of  the 
Church's  peace  will  not  reach  home  for  the  securing2  of  our 
peace,  and  preventing  further  evils,  as  the  case  now  standeth 
with  us ; 3  but  it  is  needful  the  Church  should  interpose  herein, 
both  by  further  explanation  of  her  Doctrine  in  the  points 
questioned,  and  by  the  exercise  of  her  Discipline  upon  such 
persons  as  will  not  rest  in4  her  Determinations. 

And  this  necessity  will  the  more  appear,  if  we  consider3 
upon  what  advantages  the  Arminian  party6  hath,  and  yet 
doth  gain 7  strength  to  itself,  viz.8 

I.  The  weakness  of  sundry 9  of  those  Exceptions,  which 
were  taken  at  Mr.  Montague's  Answer  to  the  Gagge,10  by  those 
that n   first  openly  engaged  themselves  in V2  that  business  ; 
which  hath  not  only  brought  prejudice  to  their  persons,  but 
also  given  disadvantage  to  the  Cause,  even  in  those  Exceptions 
which  were  just  and  material. 13 

II.  The  publishing  of  Mr.  Montague's  Appeal  with  allow 
ance,  which  both  hath 14  given  confidence  to  sundry,  who  be 
fore  were  Arminians, 15  but  in  secret,  now  to  walk  unmasked, 
and  to  profess  their  opinions  publicly  in  all  companies,  and 
that  with  some  disdain  of  opposition,  and  doth  also  encour 
age16  sundry  others   to   shew1 7   an  inclination  to  that   side 
which  they  see  to  be  countenanced  in  such  public  sort. 

III.  The  plausibleness  of  Arminianism,  and  the  congruity  it 
hath  in  sundry  points  with  the  principles  of  corrupt  Nature, 
and  of  carnal18  Reason.      For  it  is  a  wonderful  tickling  to 

1  '  laid  down.'    In  Rawl.  A.  '  set  gagg  for  the  new  Gospell  ?  no  :  a 
down.'  new  gagg  for  an  old  goose  &c. 

2  '  securing.'    Rawl.  A. 'security/  H    'that.'      In  C.  C.  C.    'who/ 

3  'as  the  case,'  &c.     'as  in  the  In  Rawl.  C.  'which.' 

case  now  standing  with  us.'    Qu.  12  'in.'    So  in  all  the  MSS.    In 

4  '  rest  in.'     In  Qu.  '  rest  upon.'  previous  Edd.  'for  that  business.' 

5  'consider.'     In  Qu.   'consider  13 'material.'  In  Rawl.  C. 'moral.' 
duly.'   In  Rawl.  A.  '  consider  only.'  14  '  which  both   hath.'     In  Qu. 

6  'party.'     In  Rawl.  A.  'partly.'  'hath   both   given.'     In   Rawl.  A. 
In  Rawl.  C.  '  lalety.'  '  which  hath  given.' 

7  '  gain.'     In  Qu.  '  gather.'  15  '  were  Arminians.'     In  Rawl. 

8  '  viz.'     Not  in  Rawl.  A.  A.,  in  Qu.  and  in  C.  C.  C.  i  and  2. 

9  'of  sundry'  &c.      In  Rawl.  A.  'were  but  Arminians  in  secret.' 

'  of  those   sundry   exceptions    that  16    '  also    encourage.'      In    Qu. 

were.'     In  Qu.  '  of  sundry  of  those  '  encourage  also.' 

exceptions  taken.'  17  A  blank  space  is  left  for  this 

10  '  The  Gagge  of  the  Reformed  word  in  Rawl.  C. 

Gospel,'  published  anonymously  by  18  '  and  of  carnal.'  '  and  car- 
Kellison,  answered  in  1624  by  'A  nal.'  Rawl.  C. 


PAX  ECCLESIAE.  263 

flesh  and  blood1  to  have  the  powers  of  Nature  magnified,  and 
to  hear  itself'2  flattered,  as  if  she  carried  the  greatest3  stroke 
in  the  work  of  Salvation  :4  especially  when  these  soothings3 
are  conveyed  under  the  pretence  of  vindicating  the  dispensa 
tions  of  God's  Providence  from  the  imputation  of  injustice. 

IV.  The  harshness  of  that  Opinion  which  Calvin  and  Beza 
are  said  to  have  held,  and  many6  learned  men  in  our  Church 
have  followed,  7  concerning  the  Decrees  of  Election  and  Re 
probation,  without  respect  had  to   Adam  in  the  one,   or  to 
Christ  in  the  other  :  whereas  the  inconveniences,  which  either 
do8  ensue,  or  seem  to  ensue  upon  that  Opinion,  may  be  fairly 
waived  another  way,  and  yet  without  Arminianism. 

V.  The  manifold  cunning  of  the  Arminians  to  advance  their 
own  party, 9  as  viz. 10 

1.  In  pleading11  for  a  liberty  for  every  man  to  abound  in 
his  own  sense  in  things  undetermined  by  the  Church,  that 
so  they  may  spread  their  own  tenets1'2  the  more  freely:13 
whereas   yet    it    is u   too    apparent    by   their   writings    and 
speeches,  that  their  intent  and  endeavour  is  to  take  the  be 
nefit  of  this  liberty  themselves,  15  but  not  to  allow  it  to  those 
that  dissent  from  them. 

2.  In  bragging  out  some  of  their  private  tenets,16  as  if 
they  were  the  received,  established  Doctrine  of  the  Church  of 
England,  by  forcing  the  words  of  the  Articles  or1 7  Common 
Prayer  Book  to  a  sense  which  appeareth  not  to  have  been 
intended  therein,18  as  Mr.  Montague  hath  done  in  the  point 


1  'to  flesh  and  blood/     In  Qu.  10  'viz.'     Not  in  Qu. 

'  of  the  flesh.'  n  *  In  pleading.'     In  Qu.  *  For 

2  ' to  hear  itself/     In  Rawl.  A.  pleading/ 

« to  herself  flattered/  12  '  their  own  tenents/     Rawl.  A. 

3  '  greatest/     In  Qu.  '  great/  '  their  tenents/    Rawl.  C. 

4  '  of  Salvation/      In   Rawl.  C.  13    '  the   more   freely/      In   Qu. 
'  of  our  Salvation/  *  more  freely/ 

5  'soothings/  In  C.C.C.  i  and  2.  14  'whereas  yet  it  is/     In  Qu. 
'two  things/  'yet  it  is/     In  Raw!.  C.  'whereas 

6  '  many/      In  Rawl.  A.   '  some  it  is/ 

few/  15    *  themselves/       In   Rawl.  C. 

7  «  Church   have  followed/      So  '  to  themselves/ 

in  all  the  MSS.     In  previous  Edd.  16  '  their     private     tenets/       In 

'  Church  are  said  to  have  followed/  Rawl.  C.  '  their  tenents/ 

8  '  which  either  do/     Qu.      In  17  '  or.'     In  Qu.  '  and  of  the/ 
Rawl.  C.  '  which  do  ensue/  18  '  intended  therein/     In  Rawl. 

9  'party/     In  Rawl.  A.  'part/  C.  ' therein  intended/ 


264  PAX  ECCLESIAE. 

of  falling  from1  Grace..  Whereas  the  contrary  tenet,  viz.  of2 
the  Final  Perseverance  of  the  righteous  in  Grace  and  Faith, 3 
may  be  by  as  strong  evidence4  every  way,  and  by  as  natural 
deducement,5  collected  out  of  the  said  books :  as  shall  be  easily 
proved,  if  it  be  required.6 

3..  In  seeking  to  derive7  envy  upon  the  opposite  opinions, 
by  delivering  them  in  terms  odious,  and  of8  ill  and  suspicious 
sound  :  as  viz.  9  Irresistibility  of  Grace,  Irrespective  Decree, 
&c. 10  Whereas  the  soberer  Divines  of  the  opposite  party  u 
ordinarily1'2  do  not  use  those  terms,  nor  yet  well13  approve 
of  them,  unless  understood  cum  grano  sails.  But  themselves 
rather  are  so  exorbitant  in  their  phrases  and  terms,  as  it  were 
well  if  a  good  quantity  of  salt 14  could  so  correct  some  of 
them,  as  to  render  them, 15  if  not  wholesome,  at  least l6 
savoury. 

4.  Which  is  the  most  unjust  and  uncharitable  course  17  of 
all  the  rest,  and  whereby  ]8  yet  I  verily  19  think  they  have 
prevailed  more'20  than  by  all  the  rest,  in  seeking  to  draw21 
the  persons  of  those  that'22  dissent  from  them  into  dislike 
with  the23  State,  as  if  they  were  Puritans,  or  Disciplinarians,24 
or  at  the  least  that  way  affected.25  Whereas 


1  '  falling   from.'      In    Rawl.  A.  In  Rawl.  C.  this  whole  clause  down 
and  in  C.C.C.  'falling  away  from.'  to  'sails'  is  omitted. 

2  'viz.  of.'     In    Rawl.  A.   'viz.  14  'salt.'     Compare  §.  15  of  Ser- 
the.'  mon  iv.   ad  Populum,  preached  in 

3  '  in  Faith  and  Grace.'   Rawl.  A.  1621. 

4  'evidence.'     In  Rawl.  A.  'evi-  15  'as  to  render  them.'     Omit- 
dences.'  ted  in  Qu. 

5  '  deducement.'      In    Rawl.    A.  ]6  'at  least.'     In  Rawl.  C.  'yet 
and  in  C.  C.  C.  '  deducements.'    In  at  least.' 

Qu.  '  seducement.'  17  '  course.'     Not  in  Qu. 

6  '  if  it  be  required.'     In  Qu.  'if  18  'and  whereby.'     In  Rawl.  C. 
required.'  'and  yet  I.' 

^  'to  derive.'      In  Rawl.  A.  'to  19  'verily.'     Not  in  Rawl.  A. 

draw.'  20  '  prevailed  more.'    In  Rawl.  C. 

8  '  and  of.'     Omitted  in  Rawl.  C.  '  more  prevailed/ 

y' as  viz.'     In  Qu.  'viz.'  21  'draw.'     In  Rawl.  C.   '  with- 

10  '  Decree,    &c.'      In  C.  C.  C.  draw.' 

'  &c.'  is  omitted.  22  '  that.'     In  Rawl.  A.  '  who.' 

11  'party/     In  Rawl.  A.  '  part.'  23  '  that  dissent  from  them  within 

12  'ordinarily'  &c.     In  Rawl.  C.  the'       of  Puritanism,  or  at  least  to 
'  do  not  ordinarily  use.'  In  Qu.  '  do  be  that  way  affected.'    Rawl.  C.  a 
ordinarily  not.'  space  left  for  three  letters  at  most. 

13  '  nor   yet  well'   &c.     In  Qu.  24    '  Disciplinarians.'      See  Ser- 
'not  yet  well  approved  by  them.'  mon  ix.  ad  Aulam,  §.30. 


PAX  ECCLESIAE.  265 

1°.  The  Questions  in  debate1  are  such  as  no  way  touch 
upon  Puritanism,  either  off  or  on. 

2°.  Many  of  the  dissenters  have  as  freely  and  clearly  de 
clared  their  judgments,  both  by  preaching2  and  writing 
against  all  Puritanism  and  Puritanical  Principles,  both  before 
and  since  they  were  interested  in  these  Controversies,  as  the 
stoutest  Arminian  in  England  hath  done.  I  am  not  able  to 
pronounce  absolutely 3  of  other  men  ;  but  so  far  as 4  hath  oc 
curred5  to  rny  observation,  I  dare  say  it,  I  find  more  written 
against  the  Puritans  and  their  opinions,  and  with  more  real 
satisfaction,  and  upon  no  less  solid  grounds,  by  those  that 
have,  and  do6  dissent  from  the  Arminian  tenets,  than  by 
those  that  have  and  do7  maintain  them.  Could  that  blessed 
Archbishop  Whitgift,  or  the  modest  and  learned  Hooker  have 
ever  thought,  so  much  as  by  dream,  that  men  concurring  with 
them  in  opinion  should,  for  some  of  those8  very  opinions,  be 
called  Puritans  ? 


TIT.   Series  Decretorum  Dei. 

Sithence  most  of  the  differences  now  in  question  do  arise 
from  the  different  conceits  which  men  have  concerning  the 
Decrees  of  God  about  man's  Salvation, 9  and  the  execution  of 
those  Decrees,  it  could  not  but  be  a  work  of  singular  use  for 
the  composing  of  present,  and  the  preventing  of  further  10 
differences,  if  some  learned  and  moderate  men  n,  all  prejudice 
and  partiality  laid  aside,  would  travail  with  faithfulness  and 
sobriety  in  this  argument :  viz.  so  to  order  12  those 13  De 
crees  consonantly  to  the  tenor  of  the  Scriptures,  and  the  Doc- 


1  'in    debate/      In    Rawl.    A.  7<ancido.'     So  in  all  the  MSS. 
'  which  are  in.'  In  previous  Edd.  '  or  do.' 

2  *  both  by  preaching.'    So  in  all  8  'those.'     So   in  all  the  MSS. 
the  MSS.     In  previous   Edd.  'by  In  previous  Edd.  'these.' 
preaching.'  9    <  about      man's       Salvation.' 

3  '  absolutely  neither   of  other.'  These  words  do  not  appear  in  Qu. 
Qu.  and  Rawl.  A.  10  «  further.'      In  Rawl.  A.   '  fu- 

4  '  so  far  as.'    In  C.C.C.  2.  '  for  ture.' 

so  much  as  hath  occurred.'  H  'men.'     In  Rawl.  A.  'man.' 

5  'occurred.'  In  Rawl.  C. '  come.'  12  'so   to   order.'      In  Rawl.  C. 

6  '  and   do.'     In    Rawl.  A.   '  or  '  for  to  order.' 

do.'  13  'those.'     In  Qu.  'the.' 


266  PAX  ECCLESIAE. 

trine  of  the  ancient  Church,  as  to  avoid  those  l  inconveniences 
into  which  the  extreme  opinions  on  both  hands  do  run.2 

For,  considering  often3  with  myself,  that  the  abettors  of 
either  extreme  are  confirmed  in  their  4  opinions,  not  so  much 
from  the  assurance  of  their  own  grounds,  as  from  the  inconve 
niences  that  attend  the  opposite  extreme,  I  have  ever  thought 
that  a  middle  way  between  both 5  might  be  fairer  and  safer  6 
to  pitch  upon,  than  either  extreme.  What  therefore, 7  after8 
some  agitation  of  these  points,  both  in  argument  with  others 
upon  occasion,  and  in  my  private  and  serious  thoughts,  I  have 
conceived  concerning  the  ordering  of  God's  Decrees,  desiring 
ever  to  keep  myself  within  the  bounds  of  Christian  sobriety 
and  modesty,  I  have  at  the  request  of  some  friends  here  dis 
tinctly  laid  down,  not  intending  hereby  9  to  prescribe  unto 
other  men,  nor  yet  to  tie  10  myself  to  mine  own  present  judg 
ment,  if  I  shall  see  cause  to  alter  it ;  but  only  to  present  to 
the  abler  judgments  of  some  learned  friends  that  way  which 
hath  hitherto  given  me  better  satisfaction  than  any  other,  and 
which  I  have  not  yet  observed  to  be  subject  to  so  great  diffi 
culties  and  inconveniencies,  neither  in  the  substance  of  the 
matter,  nor  n  in  the  manner  of  explication,  as  the  ways  which 
either 12  the  rigid  Calvinists  or  the  Arminians  have  taken. 

Quaere  then,  whether  or  no  13  the  eternal  Decrees  of  God 
concerning  man's  Salvation u  may  not  be  conveniently  con 
ceived  by  us15  in  this  order  ?  viz.  That  He  decreed, 16 
Decretum        i.  To  make  Himself  glorious  by  communicating  His  good- 
Creationis.  ness  jn  producing  powerfully,  and  ex  nihilo,  a  world  of  crea- 

ginofRawl.tures,  and  among  the  chiefest  of  them  Man,  endued  with  a 
c. 

1  'those.'     In  Rawl.  A.  'the.'  9  'hereby.'     In  Rawl.  A.  'there- 

2  'on  both  hands  do  run.'     In     by.' 

Qu.    '  on   both    hands    run.'      In         10  '  to  tie.'     In  Qu.  '  so  tying.' 
C.C.C.  i  and  2.  c  on  both  sides  do         n  '  nor.'     In  Rawl.  A.  '  nor  yet.' 
run.'  12  '  the     ways,     which     either.' 

3  'often.'     In  Qu.  'many  times.'  These  words  do  not  appear  in  Qu. 

4  '  their.'     In  Qu.  '  their  own.'  13  '  whether    or    no.'      In    Qu. 
*  '  between  both.'  Not  in  C.C.C.  '  whether  the  eternal.' 

i  and  2.  14  'man's  Salvation.'    In  C.C.C. 

6  '  safer.'     In  Rawl.  C.  '  easier.'  i  and  2.  'the  Salvation  of  man.' 

7  'What    therefore.'       In    Qu.         15  '  conceived  by  us.'   So  C.C.C. 
'  What  then.'  i  and  2,  and  Qu.    In  previous  Edd. 

8  'after.'     So  in  Rawl.  A.,  Qu.  as  in  Rawl.  A.  and  B.    'conceived 
and  C.  C.  C.  i  and  2.     In  previous  in  this  order.' 

Edd.  and  Rawl.  C.  'upon.'  i«  'decreed.'    In  Qu.  'designed.' 


PAX  ECCLESIAE.  267 

reasonable  soul  and  organical  body,  as  a  vessel  or  subject l 
capable  of  grace  and  glory. 

2.  To  enter  into  a  Covenant  with  this  reasonable  Creature,  Decretum 
commonly  called  the  first  Covenant  or  the  Covenant  of  Works,2  ^°  the'mar- 
to  bestow  upon  him  life  and  glory,  if  he  should  continue  in  his  gin  of  RawL 
obedience  ;  but  if  otherwise,  then  not 3  only  to  be  deprived  of 

the  blessedness 4  covenanted,  but  also  and  instead  thereof  to 
be  punished  with  actual 5  misery  and  eternal  death. 

3.  After  this  Covenant  made,  to  leave  man  in  manu  consilii 
sui, 6  by  the  free  choice  of  his  own  will,  to  lay  hold  ?  either 
on  life  by  obedience,  or  by  transgression  on  death. 

4.  To  permit  man  thus  left  to  himself  to  fall  into  sin,  and  so 
to  8  cast  himself  out  of  the  Covenant 9  into  a  state  of  misery, 
and  corruption,  and  damnation :  with  a  purpose  in  that  per 
mission  10  to  serve  Himself  of  man's  Fall,11  as  a  fit  occasion 
whereby  to  magnify  Himself  and  His  own  glory  yet  further,  in 
the  manifestation  of  His  infinite  both  12  Justice  and  Mercy. 

5.  That  the  whole  species  of  so  noble  a  creature  13  might 
not  perish   everlastingly  and  without  all 14  remedy,  to  pro 
vide    for   mankind,  pro  genere   humano, 15   thus   fallen 16   a 
most  wise,  convenient,  and  sufficient  ^   means  of  reparation, 
and  Redemption,  and  Salvation,  by  the  satisfactory  18  and  me- 


1  '  or   subject.'      So  in  all  five  Rawl.  C.  '  in  part  permitting.' 
MSS.    In  previous  Edd.  '  and  sub-  n  '  of  man's  Fall.'     In  C.C.C.  I. 
ject.'  'in  that  Fall,  of  a  fit.' 

2  So  in  all  the  MSS.     In  previ-  12  '  of  His    infinite    both.'      In 
ous   Edd.    'the   first  Covenant  of  C.  C.C.  i  and  2.  '  of  both  H is  infi- 
Works.'  nite.' 

3  '  then  not '  &c.      In   Rawl.  C.  13  '  That  so  noble  a  species  of 
'  thou  shalt  not  only  be  deprived.'  so  noble  a  creature.'    Rawl.  C. 

4  '  the    blessedness.'       In    Qu.  14    '  all.'     In  Qu.   '  without  re- 
'  that    blessedness.'      In    C.  C.  C.  medy.' 

i  and  2.  ' deprived  of  blessedness.'  15    'pro     genere    humano.'      In 

6  '  actual.'     In  Rawl.  A.  and  C.  Rawl.  C.  these  words  are  omitted. 

*  eternal.'  In  Rawl.  A.    '  for  mankind  indefi- 

6  Ecclus.  xv.  14.     Deus  ab  initio  nitely,  pro  genere  humano.' 
constituit  hominem,  et  reliquit  ilium  16   'thus  fallen.'      These  words, 
in  manu  consilii  sui.   Vulgat.  given  in  all  the  MSS.  except  Rawl. 

7  '  to   lay  hold.'      In   Qu.    '  to  C,     do     not    appear    in    previous 
hold.'  Edd. 

8  'and  so  to.'     In  Qu.  'and  to.'  V  So  in  all  the  MSS.     In  pre- 

9  '  the  Covenant.'     So  in  all  the  vious  Edd.  '  convenient  and  suffi- 
MSS.  except  Rawl.  A.,  which  has  cient.' 

'this  Covenant.'     In  previous  Edd.  ls   'satisfactory.'     In   Qu.    and 

'  that  Covenant.'  Rawl.  A.  '  satisfaction.' 

10  '  in    that    permission.'       In 


268 


PAX  ECCLESIAE. 


ritorious  death  and  obedience  of  the  incarnate  Son  of  God, 
Jesus  Christ,  God  blessed  for  ever. 1 

6.  In  this  Jesus,2  as  the  Mediator,3  to  enter  into  a  second 
Covenant  with  mankind,  commonly  called  the  New  Covenant, 
or  the  Covenant  of  Grace, 4  that  whosoever  should  lay  hold  on 
Him  by  a  true  and  steadfast  Faith,5  should  obtain6  remission 
of  sins,  and  eternal  life  ;    but  he  that  should  not  believe, 7 
should  perish  everlastingly  in  his  sins. 

7.  Lest  this  Covenant  should  yet8  be  ineffectual,  and  Christ 
die  in  vain, — because,  left .  to  themselves,  especially 9  in  this 
wretched  estate  of  corruption,  none  of  the  sons  of  Adam  could 
de  facto  have   repented  and  believed  in  Christ,10 — for  the 
glory  of  His  grace,  to  elect  and  call11  a  certain  number  of 
particular  persons  out  of  the  corrupted12  lump  of  mankind, 
to  be  advanced  into  this  new  Covenant,  and  thereby  entitled13 
unto  Salvation;    and  that  without  any  cause  or  motive14  at 
all  in  themselves,  but  merely  ex  beneplacito  voluntatis,  of  His 
own  free  grace  and  good  pleasure  in  Jesus  Christ,  preter- 
mitting15  and  passing  by  the  rest  to  perish  justly  in  their 
sins. 16 

8.  To  confer  in  due  season  upon  the  persons1 7  so  elected, 
all  fit  and  effectual  means  and  graces  needful  for  them  unto 
Salvation,  proportionably  to  their  personal18   capacities  and 
conditions  :  as  namely, 19 


1  'for  ever.'     In  Rawl.  C.    'for 
ever.  Amen/ 

2  'Jesus.'      In    the    Qu.    MS. 
'  Jesus  Christ.' 

3  '  the  Mediator.'      In   Rawl.  A. 
and  in  C.  C.  C.  i  and  2.    '  a  Me 
diator.' 

4  In  Rawl.  C.    '  the  New  Cove 
nant  of  Grace.' 

5  '  Faith.'      Rawl.    C.    subjoins, 
'  and  repent  of  his  sins.' 

6  '  obtain.'     So  in  all  the  MSS. 
In  previous  Edd.    '  attain.' 

7  '  not   believe.'      In    Rawl.   A. 
'  not  repent  nor  believe.' 

8  'yet.'  Omitted  in  Rawl.  A.  and 
C.  and  in  Qu. 

9  '  especially.'     Not  in  Qu. 

10  'believed  in   Christ,  and  re 
pented.'    Qu. 

11  'call.'     So  in  all    the  MSS. 


In  previous  Edd.  '  cull.' 

12  '  corrupted.'     In  Rawl.  A.  and 
C.  and  in  Qu.  '  corrupt.'  In  C.C.C. 
i  and  2.  '  out  of  the  lump.' 

13  'entitled.'     In  C.C.C.  i.  'in 
tituled.' 

14  '  motive.'      Rawl.  A.    '  emo 
tion.' 

15  ' pretermitting.'    In  Qu. 'per 
mitting.' 

16  'in  their  sins.'     Rawl.  A.  adds 
here,  '  and  unbelief,  which  preter 
mission  and  dereliction  is  that  which 
we  commonly  call  Reprobation.' 

17  'upon  the  persons.'     In  Qu. 
'upon  persons.' 

18  '  personal.'     In  Qu.  '  proper.' 

19  '  as  namely.'     Not  in  Qu.     In 
Rawl.  A.  and  C.,   and  in  C.  C.  C. 
i,  2.  '  and  viz.' 


PAX  ECCLESIAE.  269 

1°.  Upon  Infants1  that  die  before  the  use  of  reason,  the 
Sacrament  of  Christian  Baptism,  administered  and  received2 
in  the  name3  and  faith  of  the  Church.4  Which  Sacramental 
Grace,  to  such  persons  as  for  want 5  of  the  use  of  reason  never 
come  to  be  capable  of  the  habitual  or  actual  graces  of  Faith 
and  Repentance,6  wo  are  to  judge  to  be  sufficient  for  their 
Salvation. 

2°.  Upon  men  that  come  to  the  use  of  Reason,  sooner  or 
later  such  a  measure  of  Faith  in  the  Son  of  God,  of  Repentance 
from  dead  works,  of  new  and  holy  obedience  to  God's  Com 
mandments,  together  with  final  perseverance  in  all  these,  as 
in  His  excellent  wisdom  He  seeth  meet,  wrought  7  and  pre 
served8  in  them  outwardly  by  the  Word  and  Sacraments,  and 
inwardly  by  the  operation  of  His  Holy  Spirit  shed9  in  their 
hearts,  whereby,  sweetly  and  without  constraint,  but  yet10 
effectually,  their  understandings,  wills,11  and  affections  are 
subdued  to  the  acknowledgment  and  obedience  of  the  Gospel ; 
and  both  these  are  done  ordinarily,  and  by  ordinary  means. 

3°.  Into1'2  some  men  it  may  be,  and  extraordinarily,  espe 
cially  in  the  want  of  ordinary  means, 13  God  may  infuse  Faith, 
and  other  Graces  accompanying  Salvation,  as  also,  modo  nobis 
incognito,  make  supply  unto14  Infants  unbaptized15  some  other 
way,  by  the  immediate16  work  of  His  Holy  and  Almighty 
Spirit,  without  the  use  of  the  outward  means  of  the  Word  and 
Sacraments.  Of  which  extraordinary  work  we1 7  cannot  pro 
nounce  too  sparingly ;  the  special  use  whereto  it  serveth  us 


1  'Upon    Infants.'      In   C.  C.  C.  ance  in  all  these,  wrought.' 

i  and  2.  'To  Infants.'  8  'and  so  preserved.'    Rawl.  C. 

2  'and  received.'     Not  in  Qu.  9  In    Qu.    'of  the   Spirit   shed 

3  'in  the  name.'     Not  in  C.C.C.  abroad.' 

i  and  2.  10  '  but  yet.'     In  Qu.  'yet.' 

4  'Church.  Which  Sacramental.'  n  'understandings,    wills.'       In 
SoinRawl.A.  andinC.C.C.  iand2.  Qu.  '  understanding,  will.' 

In  Qu.  and  Rawl.  C.  as  in  previous  12  '  Into.'     In  Rawl.  C.  '  Unto.' 

Edd.   '  Church,  with  Sacramental.'  13  In  Rawl.  A.    '  Into  some  men 

5  'as   for   want.'      In    Qu.    'as  (it  may  be  extraordinarily,  especially 
want  the  use  of  reason,  arid  never  in  the  want  of  ordinary  means.)' 
come  to  be  capable.'  14  'unto.'     In  Qu.  'into.' 

6  ' Faith  and  Repentance.'    So  in  15  'unbaptized.'     In   Qu.   'bap- 
Rawl.  A.  and  C.  and  in  C.C.C.  i,  2.  tized.' 

In  Qu.  as  in  previous  Edd.  'Faith,  16  'immediate.'  In  Rawl.C.  'me- 

Repentance,  &c.'  diate.' 

7  '  meet,  wrought.'     In  Rawl.  A.  ]?  In  Qu.   '  Of  which  extraordi- 
'  meet,  together  with  final  persever-  narys  we.' 


270  PAX  ECCLESIAE. 

being l  the  suspending  of  our  censures,  not  rashly  to  pass  the 
sentence  of  damnation2  upon  those  Infants,  or  any3  that  want 
the  ordinary  outward  means,  since  we  are  not  able  to  say  how 
God  in  His  infinite  Power  can,  and  how4  in  His  rich  Mercy 
He  hath,  doth,  or  will  deal  with  them. 

9.  Thus  much  concerning5  the  Salvation  of  those6  whom 
God  hath  of  His  free  grace  7  elected  thereunto.  But  with  the 
Reprobates,8  whom  He  hath9  in  His  justice  appointed  to  de 
struction,  He  dealeth  in  another  fashion  :  as  concerning  whom 
He  hath  decreed  either, 10 

1°.  To  afford11  them  neither  the  extraordinary,  nor  so 
much  as  but  the  outward  and  ordinary  means  of  Faith  :  Or 
else 

2°.  In  the  presence  of  the  outward12  means  of  the  Word 
and  Sacraments13,  to  withhold  the  inward  concurrence  of  His 
enlightening  and  renewing  Spirit  to  work  with  those14  means, 
for  want15  whereof  they  become  ineffectual  to  them  for  their 
good,  working16  upon  them  either1?  malignantly,18  so  as  their 
hearts  are  the  more  hardened  thereby  in  sin  and  unbelief,  or 
infirmly,19  so  as  not  to  work  in  them  a  perfect  Conversion,  but 

1  '  serveth  us,  being.'     In  Rawl.     lastingly  purposed  either.' 

C.  '  serveth,  as  being.'     In  C.C.C.  n  'To  afford'  &c.     In  Rawl.  C. 

2.  '  it  serveth,  being.'  'decreed  them  neither  the  extraor- 

2  '  damnation.'     In   Qu.    '  con-  dinary,  nor  so  much  as  the  afford- 
demnation.'                                             ing  outward  or' 

3  'or  any.'     So  in  C.C.C.  1,2.  12  'outward.'   In  Qu.  'ordinary.' 
In  previous  Edd.  '  or  men.'    In  Qu.  ^'Sacraments.'      In   Rawl.  C. 
'  and  men.'  '  Sacrament.' 

4  'and  how.'     In  Qu.  ' or  how.'  14  '  with  those.'      In   Rawl.    C. 

5  '  concerning.'     In    Qu.    '  con-  '  all  those.' 

cerns.'  15  '  for  want.'     In  Rawl.  A.  and 

6  '  the   Salvation   of  those.'     In     C.  '  for  the  want.'     In  Qu.  '  by  the 
Rawl.   A.     '  the   Decrees   of  their    want.' 

Salvation.'  16  '  working.'     In  Rawl.  C.  '  and 

7  '  grace.'     In  Rawl.  A.  in  Qu.     working.' 

and  in  hoth  C.C.C.  '  mercy.'  17    '  either     first     malignantly.' 

8  '  Reprobates.'      In  Qu.  '  His     Rawl.  A. 

Reprobates.'      In    Rawl.    C.    '  the  18  '  malignantly.'      In   Rawl.  A. 

Reprobate.'  '(but    yet    through    their    default 

9  '  whom  He  hath.'     In  Rawl.  A.  only)   so   as.'      The  Qu.  MS.  ex- 
'  whom   (by    leaving    them   as    He  hibits   this   in   an  inverted   order : 
found   them)    He  hath.'      In    Qu.  '  infirmly,  so  as  not  to  work  in  them 
'whom  He  with  His  Justice  hath  a  perfect  conversion;  or  malignantly, 
appointed.'  so  as  their  hearts  are  hardened  the 

10  '  decreed  either.'     In  Qu.  'de-     more  in  sin.' 

creed,  i°.  neither  to  order  them  the  19  '  or  infirmly.'  In  Rawl.  A. 
extraordinary.'  In  Rawl.  A.  '  ever-  '  or,  secondly,  infirmly.' 


PAX  ECCLESIAE.  271 

to  produce,  instead  of  the  gracious  habits  of  Sanctification,  as 
Faith,  Repentance,  Charity,  Humility,  &c,  some  weak  and  in 
firm  shadows  of  those  Graces,  which  for  their  formal  sem 
blance1  sake  do  sometimes  bear  the  name2  of  those  Graces3 
they  resemble,  but  were  never  in  the  mean  time  the  very 
true 4  Graces  themselves,  and  in  the  end  are  discovered  to 
have  been  false,  by  the  want 5  of  perseverance. 


IV.  Utilitas  hujus  Seriei. 

This  way  of  ordering  the  Decrees  of  God,  besides  that  it 
seemeth  to  be  according  to  the  mind  of  the  Scriptures,6  and  to 
hold  correspondency  7  more  than  any  other,  as  well  with  the 
writings  of  the  ancient8  Doctors  of  the  Church,  especially  of 
St.  Augustine  and  those  that  followed  him,  as  with  the  present 
Doctrine  contained  in  the  Articles  and  Liturgy  of  the  Church 
of  England,  it  hath  also 9  three  notable  commodities,  viz. 

I.  Hereby  are  fairly10  avoided  the  most  and  greatest  of 
those11  inconveniences  into  which  both  extremes12  run,  or  at 
the  least  which  either  extreme  presseth  sore  upon  the  oppo 
site  extreme.  The  Arminian  accusing  the  rigid  Calvinist  as  a 
betrayer13  of  the  Justice  of  God,  for  placing  the  Decree  of 
Reprobation  before  that  of  Adam's  Fall ;  and  being  again  ac 
cused  by  him14  as  an  enemy  to  the  Grace  of  God,  for  making 
the  efficacy  thereof  to  depend  upon  man's  Free  Will.  Whereas 
both  the  glory  of  the  Justice  of  God,  and  the  efficacy  of  the 
Grace  of  God,  are  preserved  entire  by  following  this15  middle 
way.  For, 

i.  There  can  lie16  no  imputation  upon  the  Justice  of  God, 

1  *  formal  semblance.'      In   Qu.     '  correspondence.' 

' form  and  semblance.'  8  'ancient.'     In  Qu.  'old.' 

2  'name.'     In  Rawl.  A.  'names.'          9  'also.'  NotinQu.orC.C.C.  1,2. 
8  '  which   for   their    formal 10  <  fairly.>     Omitted  in  Rawl.  A. 

those  Graces.'   Omitted  in  Rawl.  C.         n  '  of  those.'     Not  in  Qu. 

4  '  the  very  true.'     In   Rawl.  C.         ™  '  both     extremes.'      In     Qu. 

and  in  Qu.  '  the  true.'  '  both  those  extremes.' 

•5  In   Qu.    'to  be  false  for  the         13  'betrayer.'     In  Rawl.  C.  'be- 

want.'  trayings.' 

6  'the  Scriptures.'     In  Rawl.  C.         14' by  him.'     In  Qu.  'of  him.' 

'  holy  Scriptures.'  15  'this.'      In  C.  C.  C.  i,  2.  'of 

7  'correspondency.'    In  Rawl.  A.     this.'     In  Qu.  'the.' 
and  C.  and  in  C.  C.  C.  i    and   2.         i6  'lie.'     In  Qu.  'be.' 


272  PAX  ECCLESIAE. 

though  He  have  reprobated  some  and  elected  others,1  who 
were  both3  equal  in  the  sinful  mass  of  corrupt  Nature:3  rather 
His  Mercy  is  to  be  magnified,  in  that4  He  hath  not  reprobated 
all.  Which  if  He  had  done,  His  Justice  must  yet5  have  stood 
clear,  though  examined  but  even6  at  the  bar  of  human  Rea 
son  ;  for  so  much  as  all  had  deserved 7  to  be  Reprobates,  and 
that  most  justly,  for  their  sin  in  Adam.  They  that  make  the 
Decree  of  Reprobation  to  precede  all  respect  to  the  Fall,  are 
put  to  many  difficulties  how  to  express  themselves  so  as  to 
avoid  cavil ; 8  and  much  ado  they  have 9  to  assert  the  De 
crees10  of  God  from  being  howsoever  unjust,  being  enforced 
to  succour  the  Justice  of  God  by  flying  to  that  absolute  right 
and  power  He  hath  in  and  over  the  creature.11  Whereas  this 
way  cutteth  off  an  hundred  of  those  cavils  the  Arminians  com 
monly  use,1'2  and  justifieth  the  proceedings  of  our  most  right 
eous  God  in  all  respects  so  clearly,  that  His  justice,  both  in  the 
Decrees  themselves  and  in  the  execution  thereof,  is  not  only 
apparent,  but  even 13  illustrious  and  glorious. 

2.  No  impeachment  is  done  to  Grace  by  magnifying  Nature, 
or  to  the  efficacy  of  Grace,  by  enlarging  the  powers 14  of  Free 
Will.  For  whereas  in  very  truth15  the  Arminians  cannot, 
with  all  their  subtil  distinctions16  and  nice17  modifications 
escape  it;18  but,  when  they  have  done  and  said  what19  they 
can,  they  must  stand  guilty  of  symbolizing  with  the  Pelagians 
both  in  their  principles  and  conclusions,-0  in  giving  man's  will 


1  'have    reprobated.'      '  though  n  '"creature/     In  Rawl.  A.   and 
He  have  elected  some  and  repro-  in  Qu.    '  creatures.'      In  Raw!.  C. 
bated  others.'    Rawl.  A.  '  that  absolute  right  He  hath  in  and 

2  'both.'     In  Qu.  'but.'  power  over  the  creatures.' 

3  'corrupt  Nature.'    In  Rawl.  C.  12  In  Rawl.  A.  'use  commonly.' 
'  corruption.'  In  Qu.  'commonly'  is  omitted. 

4  'in  that.'     In  C.C.C.  i  and  2.  ™  'but   even.'     So   in  Rawl.  A. 
*  that.'  and  C.  and  in  C.C.C.  i  and  2.     In 

5  '  must  yet.'     In  Qu.  '  had  yet  Qu.    '  but    most   illustrious.'       In 
stood.'     In  Rawl.  C.    'might  have  previous  Edd.  '  but  also.' 

yet  stood.'  14  '  powers.'     In  Qu.  '  power.' 

•6  'but  even.'     In  Qu.  'even.'  15  In  C.C.C.  i  and  2.  'the  Armi- 

7  '  had  deserved.'     In  Qu.  '  have  nians  in  very  truth.' 

deserved.'  16  'distinctions.'     In    C.C.C.  i. 

8  '  cavil.'     In   Qu.  '  cavils.'     In  ' disjunctions.' 

Rawl.  C.  '  cavillation.'  17  'nice.'     In  Qu.  'fine.' 

9  'and  have  much  ado.'    C.C.C.  ™  'escape,  but.'    Rawl.  C. 
1,2.  '9  'all  that.'    Rawl.  C. 

10  '  the   Decrees.'     In   Rawl.  C.  20  '  and  conclusions.'    In  C.C.C. 
'  that  Decree.'  i  and  2.  '  and  in  their  conclusions.' 


PAX  ECCLESIAE.  278 

and  not  God's  Grace,  the  chiefest  stroke,  and  the  deciding,1 
and  last  determinating,  and  casting  power  in  the  work  of  con 
version  :  by  this  way  the  will  of  man  is  so  freed  from  all 
coactive  necessity  in  the  conversion  of  a  sinner,  as  that  yet  the 
effect  itself2  dependeth  not  upon  the  determination  of  the  will, 
as  the  immediate  and  prime3  cause,  but  upon  the  efficacy  of 
Grace  powerfully  inclining  the  will  thereunto. 

II.  Sundry  passages  in  the  Scriptures, 4  and  in  the  Writ 
ings5  of  the  Fathers,  which  have  in  them  some  appearance  of 
contradiction,  may,  by  following  this  way,  be  easily  reconciled, 
and  the  sense  of  those  passages  oftentimes  preserved  even  to 
the  letter ; 6  which,  by  those  that  take  the  extreme  ways,?  can 
not  be  done  so  handsomely,  nor  without  imposing  upon  the 
words  a  more  remote  and  improper, 8  if  not  also 9  sometimes 
a  strained  and  enforced  sense  :  as  viz. 

1.  Those  places  that  speak  of  Election,  as  in,  and  by,  and 
through  Christ,  making  Him  the  foundation  of  that  also,  as  of 
every  other  grace,  with  those  that  speak  of  it  as  issuing  from 
the  mere  free 10  pleasure  and  absolute  will  of  God. 

2.  Those  places  that  extend  the  fruit  of  Christ's  death,  and 
the  benefit  of  the  new  Covenant  to  the  whole  world  of  man 
kind,11  with  those  that  restrain  them  to  the  Elect  only. 

3.  Those  places  that  ascribe  the  whole  course12  of  man's 
Salvation,  from   his  first   calling   unto  grace,  until  his   final 
consummation  in  glory,  to  the  sole  effectual  working  of  the 
Holy  Ghost,  with  those  that  attribute13  something  or  other14 


1  '  and  the  deciding'  &c.    In  Qu.  8  'and  improper/     In  Rawl.  A. 
*  the  chiefest  stroke  in  the  work.'  *  or  improper/ 

2  ' the  effect  itself/     In  Rawl.  C.  9  'if  not  also/      The  last  word 
'  the  effect  dependeth/   In  Qu.  '  the  is  inserted  from  Qu.  and  C.  C.  C.  i 
effect  itself  dependeth  not  only  on/  and  2.     In  Rawl.  C.    '  a  more  re 
in  Rawl.  A.  '  the  effect  itself  is  cast     mote  sense,  if  not  sometimes  a' 

not  upon/  10  '  mere  free/     In  C.C.C.  i  and 

3  'immediate    and    prime/      In  2.   'more  free/     In  Qu.  'from  the 
Rawl.  C.  '  prime  and  immediate/  free  pleasure/ 

4  'Scriptures/     In  Qu.  'Scrip-  n  'of  mankind/      Omitted     in 
ture/  Qu. 

5 'and  in  the  writings/  InC.C.C.  12  'course/     In  Qu.  'cause/ 

i,  2.  'and  writings/  13  'attribute/     In  Rawl.  A.    'a- 

6  In  Qu.  '  oftentimes  even  to  the  scribe/ 

better/  14  'something' &c.     In  Rawl.  C. 

7  'ways'  &c.    In  Qu.  'way,  can-  'something  therein/     In  Rawl.  A. 
not   be   handsomely   done   without  '  something  or  other,  more  or  less/ 
imposing/  In  Qu.  '  something  to  the  power/ 

SANDERSON,  VOL.  V.  T 


274  PAX  ECCLESIAE. 

therein,  more  or  less,  to  the   power  and  exercise  of  man's 
Free  Will. 

4.  Those  places  that  speak   of  the   acts  of  Justification1 
and  Sanctification,  or  of2  the  habits3  of  faith  and  love  and 
other   inherent  graces,  as   peculiar  to  the  Elect   only,  with 
those  that  speak  of  them  as  common  to  the  Elect  with  Cast 
aways.  4 

5.  Those  places  that  speak  of  the  said  gracious  acts  and 
habits5  as  permanent,  and  neither6  subject  to  a  total  interci- 
sion,  nor  possible7  to  be  finally  lost,  with  those  that  speak  of 
them  as  casual,  and  such  as  may  be  lost,  either  finally  or 
totally,8  or  both. 

6.  Those  places  that  speak  of  obduration, 9  occecation,  &c, 
so  as  if  the  blindness  that  is  in  the  minds,10  and  hardness 
that  is  in  the  hearts10  of  wicked  men  were  from  God,  with 
those  that  impute  such11  blindness  and  hardness  in  men1'2  unto 
the  wilfulness  of  their  own  corrupt  hearts.13 

III.  Hence  may  be  received14  good  light  for  the  cutting  off 
of15  some,  the  moderating  of  other  some,  and  the  resolving  of 
the  rest  of  those  questions  which  are  now  most  in  agitation, 
not  only  in  the  Church  of  England,  but  in  many  foreign 
Churches  also,  both  Popish  and  Reformed,  as  namely l6 
amongst  others,  these  : 

j.  Whether  Christ  were17  ordained  a  Mediator  in  the  in- 


1  '  Justification.5      In   Rawl.  C.  duration,   &c,    so   as  that  if.'     In 
'  Justice.'  Qu.   '  &c,  as  if.' 

2  <  or  of.'     In  Qu.  '  and  of.'  10  r  minds hearts.'     In  Qu. 

3  '  habits.'     In  Rawl.  C.  '  habit.'  and  in  C.  C.  C.   i,  2.    '  mind 

4  e  Castaways.'     In  C.C.C.  i  and  heart.' 

2.  ' the  Castaways.'  n  'such.'     In  Qu.  'the.' 

5  '  gracious  acts  and  habits.'     So         }2  'in  men.'     In  Qu.  'of  men.' 
in  all  five  MSS.     In  previous  Edd.         13  'hearts.'     In  Qu.  and  C.C.C. 
'  gracious  habits.'  i,  2.  '  heart.' 

6  'and  neither.'     So  in  Rawl.  A.         14  'may  be  received.'     In  Rawl. 
and  C.  and  in  C.C.C.  i  and  2.     In  A.,    which   makes    no    commence- 
Qu.  as  in  previous  Edd.  '  as  nei-  ment   of   a    new    paragraph   here, 
ther.'  '  may  be  conceived  and  received.' 

7  'nor  possible.'      In  Qu.   'or.'         l5  'cutting  off  of.'     In  Qu.  and 
In  Rawl.  C.    'not.'      In  C.C.C.  i  Rawl.  A.  'cutting  of.' 

and  2.   ' nor  possibly.'  16  'as   namely.'      So   in  all  the 

8  In   Rawl.  A.     '  totally   or   fi-  MSS.     In  previous  Edd.  '  as  viz.' 
nally.'  In  Qu.  'as  namely,  i.  Whether.' 

9  'of  obduration.'     In  Rawl.  A.         17  <Were.'     So  in  all   the  MSS. 
'of   obcaecation,    obduration,    and  In  previous  Fdd.  'was.' 

so,  as  if ' In  Rawl.  C.  '  of  ob- 


PAX  ECCLESIAE.  275 

tention  of  God  for  mankind  indefinitely,1  or  universally  for 
all  mankind,  or  only  for  the  Elect  ? 2 

3.  Whether  all  mankind  have  title  to  the  second  Covenant, 
and  to  the  promises3  and  conditions  therein  proposed,  or  the 
Elect  only  ? 

3.  Whether  the  wicked,  who  are  both4  disobedient  and  un 
believers,  come  under  the  sentence  of  condemnation  formally, 
for  their  disobedience  unto  God  in  the  breach  of  the  first 
Covenant,  or  for  their  unbelief  in  not  resting  upon  Christ  and 
the  promises  of  the  new  Covenant  ? 

4.  In  what  comprehension  man  is  to  be 5  considered  as  the 
object  of  Predestination  ? 

5.  Whether  or  no  God  did  elect  men  unto  Salvation6  in  a 
certain  and  determinate  number  ? 

6.  Whether  or  no  in  electing  men  unto  Salvation  God  had 
respect  unto  Christ  ? 

7.  Whether  in  electing 7  some,  and  rejecting8  others,  God 
was  moved  to  decree  as  He  did,9  from  the  faith  or 10  infidelity 
of  the  persons,  or  from  any  other  thing  whatsoever ]  l  foreseen 
in  them  ? 

8.  Whether  the  Decrees  of  Election  and  Reprobation  be  ab 
solute  and  peremptory12  and  inalterable,10  by  God's  determi 
nation  of  them  to  a  certain  effect ;    or  so  conditional14  and 
indeterminate,  as  that  the  performance  or  non-performance15 
of  something  required  on  our  part,  may  either  establish  or 


1  *  indefinitely.'    In  Rawl.  C.  '  in-  of  Reprobation,  be  a  real  positive 
differently.'  Decree,  distinct  from  and  opposite 

2  '  or  the  Elect  only.'     Rawl.  C.  unto  the  Decree  of  Election ;  or  de- 

3  'promises'  &c.     In  Qu.   '  pro-  note  nothing  but  a  negation  there- 
raise  and  conditions   made   to   the  of  or  a  non-electing.' 

Elect  only.'  8  <  an(j  rejecting.'      In  Rawl.  A. 

'both.'     Not  in  Qu.  '  and  not  others.' 

5  man  is  to  be'  &c.    In  Rawl.  A.  9  'as  He  did.'    In  Rawl.  A.  '  de- 
'man  considered  is  the  object.'     In  cree  from  the  faith.' 

Qu.  ' was  it  to  be  considered.'  10  'or.'     In  Qu.  'and.' 

6  'men  unto  Salvation.'     In  Qu.  n  'whatsoever.'     Not  in  Qu.  or 
'man  in  a  certain.'     The  Qu.  MS.  in  Rawl.  C. 

transposes  paragraphs  5  and  6.  ™  'peremptory.'      In  Qu.  'pro- 

7  'Whether   in   electing.'      This  portionable.' 

paragraph  appears  as  8  in  Rawl.  A.  13  'unalterable.'     Rawl.  A. 
which  exhibits  an  additional  para-  l4  'conditional.'      In  Qu.    'con- 
graph,  seventh  in  order,  viz.  ditionate.' 

'  Secondly,  Whether  that  which  15  '  non-performance.'      In   Qu. 

we  call  Reprobation  or  the  Decree  '  not  performance.' 


276  PAX  ECCLESIAE. 

disannul  them  ?  Quod  est  quaerere,  Whether  an  *  elect  per 
son,  by  disobedience  and  unbelief,  can  so  cut2  himself  off  from 
the  Covenant  of  Grace,  as  to  be  damned ;  or  a  Reprobate  by 
faith  and  repentance,3  so  lay  hold  on  the  Covenant,  as  to  be 
saved  ? 

9.  Whether  a  man4  by  the  power  of  his  Free- Will  can  lay 
hold  on  Christ  by  faith,  and  convert5  himself  from  sin6  by 
repentance  and  new  obedience,  without  the  grace  of  special 
illumination  from  the  Holy  Spirit  of  God  ? 

10.  Whether  the  right  use  of  Naturals  be  any  cause  to  in 
duce  God  to  confer  upon  any  man  sufficient  Grace  for  his 
Conversion  ? 

11.  Whether   the   same   grace7    of  spiritual   illumination, 
which  is  sufficient  and  effectual  for  the  conversion  of  one  man, 
can  in  the  same  measure  be  ineffectual8  to  another  for  his 
conversion  ? 

I2.9  Whether  the  efficacy  of  the  grace  of  conversion  depend 
upon  the  determination  of  man's  Free- Will,  so  as  by  resisting 
it 10  to  make  it  ineffectual  ? 

13.  Whether  Justification  and  Sanctifi cation  be  proper  to 
the  Elect  only  ? 

14.  What  measure   of  assurance  we  have  concerning  the 
Justification  of  Infants 1 1  born  of  Christian  Parents,  and  rightly 
baptized,  before  they  come  to  the  use  of  Reason  to  commit 
actual  sin  ? 

15.  AVhat  measure  of  assurance  we  have12  concerning  the 
Salvation  of  such  Infants,  so  baptized,13  if  they  die  before  they 
come  to  the  use  of  Reason  ? 

16.  Whether  a  person  once14  truly  justified  by  his  own 
actual  faith,  and  sanctified  with15  the  Spirit  of  holiness,  can 

1  'Whether  an.'      In    Rawl.  C.         9    Paragraphs    12    and    13    are 
'  Whether  any.'    In  Qu.  '  person'  is     transposed  in  Qu. 

omitted.  10  'resisting  it.'     In  Qu.  'resist- 

2  '  cut.'     In  Rawl.  A.  '  call.'  ing,'  as  in  previous  Edd. 

3  'by    faith     and  repentance.'         n  'of  Infants.'    In  Qu.' of  such 
Omitted  in  Qu.  Infants.' 

4  'Whether  a  man.'  In  Rawl.  C.         ^  '  We  have.'  In  Qu.  'have  we.' 
'  Whether  man.'  ™  '  so    baptized.'       Omitted    in 

8  'convert.'    In  Rawl.  A.  'turn.'  C.C.C.  i  and  2. 

6  '  from  sin.'     Omitted  in  Qu.  14  '  once.'     Omitted  in  Qu. 

7  'grace.'     Omitted  in  Qu.  15  'sanctified  with.'     In  C.C.C. 

8  'ineffectual.'      So    in   all    five  i  and  2,  and  in  Rawl.  C.  'sanctified 
MSS.  In  previous  Edd.  '  effectual.'  by.' 


PAX  ECCLESIAE.  277 

fall  wholly  from  the  state  of  grace,1  into  the  state  of  sin,  in  a 
total  '2  loss  of  faith,  and  other  habitual  graces  ? 

17.  Whether  a  person  so  justified  and  sanctified,  can  at  the 
last3  fall  away  finally,  and  be  damned  ? 

Concerning  all  which,4  and  sundry  other  Questions  of  like 
nature  and  use,  albeit  it  would  require  a  large  Treatise  to  give 
them  but  a  right5  stating,  much  more  a  just  discussion,6  yet 
the  due  consideration  of  the  nine  points  premised''  in  the  for 
mer  section,  concerning  the  order  of  God's  Decrees,  may  give 
us  some  light  into  them  all :  if  not  so  far,  especially  in  some 
of  them,  as 8  to  settle  our  judgments  in  a  certain  and  infallible 
resolution,  yet  so  far  at  least,9  as  to  keep  our  understandings 
within  some  competent  bounds  of  sobriety  and  truth,  that  we 
neither  lose  ourselves  in  curious10  inquiries  to  little  purpose, 
nor  suffer  our  judgments  to  be  envenomed  with  the  poison 
either11  of  rank  Pelagian  Heresy,  or  Semi-Pelagian  Popery, 
or  quarter-Pelagian  and  Arminian12  novelty. 

1  'from  the  state  of  grace.'     In  Rawl.  A.   'nine  points  proposed.' 
Rawl.  C.  'from  the  grace  of  God.'  In  Qu.  'nine  premisses.' 

2  '  in  a  total.'    In  Rawl.  C.  '  into         8  '  if  not  so  far as.'     Omit- 

a  total.'     In  Qu.  '  to  a  total.'  ted  in  Qu.     In  Rawl.  C.  '  if  not  so 

3  '  at  the  last.'     In  Qu.  'at  last.'  far  in  some  as.' 

4  'all  which.'     In  Qu.  'which.'  9  In  Rawl.  A.  'at  the  least.'     In 

5  '  give  them   but  a  right.'     In  Rawl.  C.  '  so  far  as  at  the  least  to 
C.C.C.  i  and  2.   'give  them  but  keep.'     In  C.C.C.  i  and  2.   'yet  so 
right.'  far  as  at  least.' 

6  '  discussion.'  In  Rawl.  C.  '  dis-  10  '  curious.'    In  Qu.  '  captious.' 
cussing.'      In   Rawl.  A.    '  dissen-  H  'either.'     Omitted  in  Qu. 
tion.'  12  <  and  Arminian.'     In  Qu.  *  or 

7  '  nine   points   premised.'      In  Arminian.' 


The  matter  which  follows  is  immediately  subjoined  to  the  Pax 
Ecclesiae  in  both  the  C.C.C.  MSS.  and  in  Rawl.  A.  as  if  it  had 
been  considered  to  form  part  of  that  Work.  Tn  the  Queen's  Col 
lege  MS.  it  is  prefixed,  with  this  Title  supplied  in  the  handwriting  of 
Bp.  Barlow  : 

De  Praedestinatione  et  Decretorum  Dei  Ordine, 
secundum  sententiam 

1.  Contra-Remonstrantium 

2.  Remonstrantium 

Collectore  D.D.  Rob.  Sanderson,  Episcopo  Lincolniensi. 

We  may  therefore  assume  that  we  have  before  us  the  '  five 
Schemes  or  Tables,'  into  which,  on  being  chosen  a  Clerk  of  the  Con 
vocation  in  1625,  Sanderson,  for  his  own  satisfaction,  reduced  the 
Quinquarticular  Controversy.  See  his  Letter  given  by  Hammond  in 
his  Pacific  Discourse  of  God's  Grace  and  Decrees,  p.  TI,  reprinted 
below,  pp.  298,  299,  of  this  Volume,  and  Dr.  Pierce's  Letter  to 
Isaac  Walton,  at  the  end  of  the  Life  of  Sanderson. 

No-  5783  of  the  Additional  MSS.  in  the  British  A.hiseum  exhibits, 
pp.  1 6 — 20,  an  English  Translation  of  these  Five  Schemes  subjoined 
to  the  Pax  Ecclesiae,  with  this  Title  prefixed,  '  A  Manuscript  of 
Bp.  Rob.  Sanderson,  concerning  the  modern  Doct'ine  of  Pre 
destination,  the  Series  of  the  Decrees  of  God,  and  of  the  causes 
and  means  of  men's  Salvation  :  also  many  questions,  which  are 
most  in  agitation,  not  only  in  the  Church  of  England,  but  in  many 
foreign  Churches  also,  Popish  and  Reformed.  Written  by  him, 
part  in  Latin,  and  part  in  English ;  but  now  (upon  a  certain  emergent 
occasion)  translated,  and  transcribed  all  in  English,  by  one  who 
heartily  wisheth  that  Babel  will  be  pulled  down,  and  that  the  Spirit 
of  God  might  build  up  Jerusalem.' 


SERIES  DECRETORUM  DEI 


CAUSARUMQUE   ET   MEDIORUM   SALUTIS. 


Prima  Sententia  rigide-Calvinianorum.*  Extrema  Prima. 


Praedestinatio 
cujus  partes 

Electio  quorundam  Reprobatio  reliquorum 

absoluta  absoluta 

Creatio  Hominis 

Foedus  Legale,  sive  Operum 


Lapsus  i 

n  Adamo 

Vocationis 
seu  Verbi 
entorum 

iratio 
elitas 

f 
Mors  Christ!  pro  Electis 

Foedus  Novum  seu  Evangelii 

I 

Vocatio  Externa, 
per  Verbum  et 
Sacramenta 

! 

1 
Defectus 
Externae, 
et  Sacram 

ectus 
Efficacis 

Imbratiles                      Obdi 
stasia                              Infic 

Vocatio  Efficax                             Dei 
et  Interna,  per                         Gratiae 
Gratiam  Spiritus 

Gratiae  Habituales,             Gratiae  I 
Fidei,  &c, 

Perseverantia                         Apo« 

Salus  Aeterna. 


Mors  Aeterna. 


*  In  Qu.  '  rigide  Calvinittarum.'    In  Ravrl.  A.  '  rigide  Calventeantium.' 


280 

Sententia  vel  prime  aspectu*  dura,  quaequef  urgetur  dua- 
bus  maxime  difficultatibus.  Altera,  quod  qui  Lapsui  Repro- 
bationem  praeficiunt,  sive  illi  hominem  ut  creabilem,  sive  ut 
jam  creatum,  objectum  Praedestinationis  statuant,  videntur  in 
Dei  Justitiam  simul  et  Bonitatem  non  leviter  impingere  ;  qui- 
bus  utrisque  nihil  potest  esse  pugnantius,  quam  hominem  non- 
dum  aliquid J  mali  sua  culpa  promeritum  ad  exitium  destinare.  § 
Altera,  quod  ex  ista  sententia  sequi  videatur,  Deum,  in  prae- 
dicatione  Verbi,  fide  agere  haud  satis  integra,||  quinimmo 
illuderel"  humano  generi,  dum  vocat  ad  Fidem  in  Christum  et 
ad  promissiones  Novi  Foederis  pariter  cum  Electis  Reprobos, 
ad  quos  tamen  ex  praecedanea  sua  intentione  Mors  Christi  et 
Foedus  Evangelii  nullo  rnodo  aut  pertinent,  aut  pertinere  etiam 
possunt.  ** 


*  '  respectu/  Rawl.  C.  the  Copy  which  he  used. 

t  '  quae.'  Rawl.  A.  ||  '  fide Integra.'     In  Raw!. 

J  In  Qu.  *  nondum  aliquid  pro-  A.  '  agere  haud  satis  integre.' 

meritum.'  H  In   Qu.   and   Rawl.  A.  '  serio 

§  In  Brit.  Mus.  '  be  destinated,'  illudere/ 

as  if  the  Writer  had  'destinari'  in  **  In  Qu. '  aut  pertinere  possunt/ 


281 


Secunda  Sententia,  Arminianorum.     Extrema  Altera. 

Creatio  Hominis 

Foedus  Operum 

Lapsus  in  Adamo 

Mors  Christ! 


Foedus  Evangelii 

Electio  indefinita  et  conditionata  omnium,  scilicet  sub  conditione  Fidei,  &c.* 
Vocatio  Universalis  ad  Fidem  per  Media  externa  sufficientia  : 
Auxilium  generale,  seu  Gratia  Universalis  sufficiens  ad  Conversionem.f 


Fides  Gratiam  oblatam 
libere  apprehendens 


Perseverantia 
Finalis  § 


Electio  Peremptoria 
Salus  Aeterna. 


1 

Apostasia  || 
Finalis  et 
Totalis  a  Fide 
et  Gratia 


Infidelitas  Gratiam 
oblatam  libere  respuensj 


Reprobatio  Peremptoria 
Mors  Aeterna. 


*  '  Fidei,  &c.'    In  Qu.  '  Fidei.' 

f  '  Auxilium ad  Conversionem. ' 

in  Qu. 

t  In  Qu.  '  libere  spernens.' 

5   '  Finalis.'    Omitted  in  Rawl.  A. 


II  'Apostasia et  Gratia.'    So  placed  in 

Not  both  the  C.  C.  C.  MSS.  In  Rawl.  A.  in  Qu, 
and  in  Brit.  Mus.  this  stands  hi  the  other 
column,  under  '  Infidelitas,'  -fee. 


282 

Qui  sunt  partium  Arminianorum  quid  intus  et  serio  sentiunt 
nondum  illis  libuit  explicate  profiteri,  ne  eos  juxta  cum  Pelagio 
sentire  nimis  palam  constaret  et  liquido,  cujus  olim  damnatas 
Haereses  ab  Oreo  revocatas  distinctiuncularum  duntaxat  sub- 
limiore*  lima  politas  instaurarunt  de  novo,  non  sanius  locutif 
sed  cautius.  In  istorum  dogmate  turn  aliaj  debent  esse  merito 
suspecta,  turn  illud  inprimis  ad  suum  auctorem  Pelagium§  est 
relegandum,  quo  statuitur  Divinae  turn  Praedestinationi,  De- 
cretum  quam  Gratiae  efficaciam  ex  naturalium||  virium  exer- 
citio  voluntatisque  humanae  inclinatione  et  determinatione 
omnino  pendere. 


*  In  the  margin  of  C.C.C.  i.         J  'turn  alia.'     In  C. C. C.  2,  and 

'  forsitan,  subtiliore.'     In  Rawl.  A.  Rawl.  A,  '  cum  alia.' 
'  sublimiorum.'  In  Brit.  Mus. '  with        §  '  Pelagium.'     Not  in  Rawl.  A. 
a  finer  file.'  ||  '  naturalium.'      In     Rawl.  A.. 

t  In  Qu.  f  nee  sanius  sed  cautius  ( mortalium.' 
locuti.' 


Tertia  Sententia,  Intermedia  Prima  et  Oommunior. 


Creatio  Hominis 

Foedus  Operum 

Lapsus  in  Adamo 


r 

Electio  quorundam  ad 
Salutem  gratuita 

Mors  Christ! 
Foedus  Novum 


Derelictio  reliquorum 

in  peccatis  justa,  quse  * 

et  Reprobatio 


Vocatio  Externa 


Defectus  Vocationis 
Externae 


Gratia  Coi 
seu  Vocati 

Gratiae  H 
Persevi 
Salus  A 

iversionis, 
o  Interna 

abitualesf 
srantia 
eterna. 

1 
Defectus  Gratiae 
Efficacis 
1 

Infidelitas 
Apostasia^ 
More  Aeterr 

*  In  Q,u.  and  Rawl.  A.  '  quae  est.' 
t  In  Rawl.  A.  'Gratia  Habitualis.' 


j  '  Apostasia.'     Omitted  in  Rawl.  A.  in  Qu. 
and  in  Brit.  Mus. 


284 

Haec  est  Opinio  communior*  eorum  Theologorum  qui  a 
Lutheranis  f  et  Arminianis  Calviniani  dicuntur  :  in  qua  fu- 
isse  et  ipsum  Calvinum  non  pauci  existimant.  Inque  hoc  uno 
differt  haec  sententia  a  prima  ilia  et  duriore  Supra-Lapsario- 
rum  sen  rigidef  Calvinianorum,§  quod  cum||  ista  Electionem 
Lapsuil"  anteriorem  faciat,  haec  demum  collocat  post  prae- 
visum**  Lapsum  humani  generis  in  Adamo,  adeoque  e  duobus 
ejus  sententiae  incommodis  alterum  facile  vitat,  constante  ni- 
niirum  ex  ipso  Lapsu  Justitia  Dei  reprobantis  quoscunqne  ff 
filiorum  peccatoris  Adami.JJ  At  posteriore  ilia  difficultate,  de 
Vocatione  scilicet  §§  Reproborum  ad  promissiones  Foederis  et 
Fidem  Christi,||||  ex  intentione  Dei  ad  solos  Electos  praecise 
pertinentes,  non  minus  urgentur  qui  hac  via  incedunt,  quam 
durae  illius  sententiae  assertores.  Iff 


*  '  communior  sententia.'    Rawl.  IT  e  Lapsui.'  Omitted  in  Qu.  and 

A.  in  Rawl.  A. 

t  'a  Lutheranis.'     In  Qu.    'et  **   'post  praevisum.'      In   Qu. 

Lutheranis.'  '  post  Lapsum  in  Adamo.' 

J  '  et  rigide.'     Rawl.  A.  ft  quoscunque.'    In  Qu.  '  quos- 

§  '  Calvinianorum.'  In  Qu. '  Cal-  que.' 

viniorum.'  JJ  cAdami.'  In  Rawl.  A.  'Adae.' 

||  'quod  cum  ista  faciat  ...  col-  §§  'scilicet.'     In  Qu.  'viz.' 

locat.'    So  in  Rawl.  A.     Elsewhere,  ||  ||  '  Christi.'      In  Rawl.  A.   'in 

'  quod   quam  ilia   facit    . . .    collo-  Christo.' 

cet.'  1F1T  '  sententiae.'  Omitted  in  Qu. 


285 


Quarta  Sententia,  Intermedia  Secunda. 

Creatio  Hominis 
Foedus  Operum 
Lapsus  in  Adamo 

Mors  Christ! 
Foedus  Gratiae 

Auxilium  generale  ex  parte  Dei  sufficiens  ad  Conversionem. 

(  -^ 

Electio  quorundam  ex  Praeteritio  reliquorum 

Beneplacito  Voluntatis  sine  auxilio  Gratiae  Specialis 

Auxilium  Gratiae 
Specialis  supersufficientis 
et  efficacis,  qua  infallibi- 
liter  et  actu  convertuntur. 


I  r~  \ 

Fides,  Charitas,  &c,  Fides,  Charitas,  &c  Infidelitas  et 

radicatae  temporariae  Impoenitentia 

Perseverantia  Apostasia* 

'    I j 


Salus  Aeterna.  Mors  Aeterna. 


Apostasia'  does  not  appear  in  Rawl.  A. 


286 

Scripsit  non  ita  pridem,  quum  in  superis  esset,  Reverendus 
quidam  Praesul*  nostrae  Ecclesiae  brevem  Censuram  super 
quinque  Capita  Doctrinae  in  Belgio  controversae,  quae  teritur 
passim  in  manibus  Eruditorum.  Ejusf  hanc  arbitror  fuisse 
sententiam,  quantum  existimare  licet  ex  illo  opusculo,  in  qua, 
media  incedens  via,  utriusque  extremae  incommoda  baud  in 
commode  declinavit.  Si  vir  pius  atque  inter  primosj  eruditus 
id  egisset  fusius  et  consulto,  ut  Seriem  Decretorum  Dei,  causa- 
rumque  et  mediorum  Salutis  integram  exbiberet,  non  dubito 
quin  ista  omnia  explicatius  expositurus  fuisset  et  accuratius.  § 
Quo  minus  tamen  in  hac  sententia,  prout  ||  o>s  tv  TUTTCO  expressa 
est,  acquiescam,  praeter  alia  nonnulla,  illud  in  primis  facit, 
quod  Auxilium  generale  sufficiens  ad  Conversionem  Prae- 
destinationi  praeficiat,  nulla  interim  facta  uspiam  mentioned 
Vocationis  Externae  in  Yerbo.  Quum  Auxilium  ejusmodi** 
generale  aut  non  sit  omnino  concedendum,  aut  certe  cum 
externo  Salutis  medio,  praedicatione  scilicet  Evangelii,  con- 
jungendum  ;  ut  sit  commune  Electis  et  Reprobis  intraff  po- 
moeria  Visibilis  Ecclesiae,  non  generale  per  extensionem  etiam 
ad  eas  gentes  quae  de  Salute  per  Christum  parta  ne  fando 
quidem  audivere. 


*  In  the  margin  of  C.C.C.  i.  f  'Ejus/     In  Rawl.  A.  'Cujus/ 

'  Jo.  Overall,  Episc.  Norv.'   The  re-  %  «  inter  primes.    In  Rawl.  A.  '  in 

ference  intended  is  to  the  '  Sententia  primis/ 

Ecclesiae  Anglicanae  de  Praedesti-  §  '  et  accuratius/     Not  in  Rawl. 

natione   KOC   rols  cj^pftcMOtf,  per  D.  A. 

Overallum,  Theologiae  Cantabrigiae  ||   '  prout  jam  supra/  in  Rawl.  A. 

Professorem,  exposita/  which  may  and  C.C.C.  2. 

be  seen  at  the  end  of  Ford  on  the  If  '  mentione/     In  Rawl.  A.  *  in- 

Thirty-nine  Articles,  p.  435,  or  of  tensione/ 

Ellis,   Articulorum  xxxix  Ecclesiae  **  'istiusmodi/     Rawl.  A. 

Anglicanae   Defensio.    p.  54.     Bp.  ft  '  intra/     In  Rawl.  A.  and  in 

Ovrerall  died  May  12,  1619.  C.C.C.  2.  *  infra/ 


287 


Quinta  Sententia.     Intermedia  Tertia. 

Creatio  Generis  Humani 


Foedus  Operum  seu  Legale 

Lapsus  in  Adamo 

Mors  Christi  pro  Genere  Humano 

Foedue  Novum  et  Evangelium  *  de  Justitia  et  Salute  per  Fidem  in  Christum,  f 


r 

Electio  quorundam  in  Christo  J 
omnino  gratuita,  ut  participes 
sint  Foederis,  adeoque  Justi- 
tiae  Fidei,  et  Salutis  per  Chris 
tum  partae.  Hujus  Decreti 
exsecutio  fit  per  Media 


t 

Praeteritio  reliquorum  et 
in  massa  corrupta  dere- 
lictio,    in     manifestatio- 
nem  Justitiae  Dei.  § 


I 

Extraordinaria,  de  qui- 

bus   non   est   a   nobis 

aliquid  temere    statu- 

endum. 


1 

Ordinaria.  Gratia  Com- 
munis  (et  improprie 
dicta)  Vocationis  Ex- 
ternae  per  Verbum  et 
Sacramenta  [| 

Ecclesia  Visibilis 

et  Mixta 
I 


Defectus  Gratiae 
Communis  et  Vo 
cationis  Externae 
per  Verbum  et  Sa 
cramenta 


Gratia  Specialis  et  Kvpiws 
dicta,  Salutaris  et  secun- 
dum**  propositum  Vocatio 
nis  Internae  et  Efficacis  per 
Spiritum  Sanctum  reno- 
vantem  corda  Electorum, 
pro  cujusque  scilicet  ff 
mensura  et  captu  :  viz. 

I 

Ecclesia  InvisibilisJJ 
Electorum 


Defectus  Gratiae  Specia 
lis^  et  Vocationis  Effica 
cis,  unde  sequuntur  vel 


Gratiae  Umbra- 
tiles  et  6/jKovv- 
p.u)s  dictae,  ut 
in  Hypocritis 


Infantium  per 
Gratiam  Sacra 
mental  em  in 
Baptismo  col- 
latam,  modo 
nobis  imper- 
ceptibili 


Adultorum  per 
infusionemGra- 
tiarum  Spiritu- 
alium,  §  §Fidei,  &c 

Perseverantia  in 
Fide  et  Gratia 


Apostasia 
Finalis 


I 

Caecitas  mentis 
et  obduratio  cor- 
dis,  ut  in  aperte 
impiis  et  pro- 
fanis 

I 

Infidelitas    pra- 
vae  dispositionis 


Infidelitas 

pure 
negativa 


Salus  Aeterna. 


Impoenitentia  Finalis 


Mors  Aeterna. 


*  In  Rawl.  A.  '  Evangelicum.' 

f   'in  Jesum  Christum.'     Rawl.  A. 

i  « in  Christo.'     Omitted  in  Rawl.  A. 

§  '  Justitiae  Dei.'  In  Brit.  Mus.  '  of  the 
Glory  of  the  Justice  of  God.' 

||  In  Rawl.  A.  there  is  added  here,  in  Qu. 
and  Brit.  Mus.  there  is  subjoined  as  a  note : 
'  Huic  Vocation!  externae  si  quis  annexum  con- 
tenderit  auxilium  generale  sufficiens  ex  parte 
Dei  ad  Conversionem  nisi  homo  sibi  deesse 


voluerit,  hand  equidem  multum  repugnare 
modo  id  caute  et  debite  interpretetur.' 

TI   'Defectus  Gratiae  Specialis.'     This  para 
graph  does  not  appear  in  Rawl.  A. 
**  '  secundum.'     In  Rawl.  A.   '  per.' 
ft  '  scilicet.'     Not  in  Rawl.  A.  nor  repre 
sented  in  Brit.  Mus. 

tt  '  Invisibilis.'     In  Rawl.  A.  'Visibilis.' 
§§  '  Spiritualium.'      In  Rawl.  A.    and    in 
C.C.C.  2.  '  Habitualium.' 


288 

De  hac  Sententia  Quinta  et  Ultima  operae  fortassis  erit 
pretium  inquirere,  Annon  sit  tutior  et  commodior  ad  vitandas 
difficultates  quibus  premuntur  Extremae  duae  Sententiae  quam 
duarum  reliquarum  alterutra.  Videtur  certe  conformis  doc- 
trinae  Sacrae  Paginae,  Scriptis  orthodoxorum  Patrum,  inque 
iis  Beati  inprimis  Augustini,  et  Confession!  Ecclesiae  Angli- 
canae. 


289 

A  FULL  and  particular  Account  of  the  change  in  his  Theological 
Views  was  given  by  Sanderson  in  writing  to  Dr.  Pierce,  and,  as  we 
learn  from  Dr.  Pierce's  Letter,  printed  by  Isaac  Walton  at  the  end 
of  the  Life  of  oar  Author,  was  communicated  by  him  to  Hammond. 

From  a  Letter  addressed  to  Sheldon,  which  is  preserved  among 
the  Harleian  MSS,  Vol.  iii.  p,  450.  No.  6942,  6ph,  it  appears,  that 
Sanderson's  own  wish  was  to  have  his  Statement  published  entire, 
but,  as  Hammond  deemed  this  inexpedient,  it  may  be  presumed  that 
such  portions  as  were  not  printed  by  him  have  perished. 

Hammond's  words  are,  '  I  have   again  returned  the   Papers   to 

*  Dr.   Sa[nderson].     I  hope  in  such   a   form   as   he  will  approve: 
'  I  am  sure  more  for  his  interest  than  it  would  be,  if,  as  he  desires, 

*  all  his  Letter  were  published.' 

In  another  Letter  in  the  same  Collection,  also  addressed  to  Sheldon, 
reference  seems  to  be  made  to  the  same  subject. 

'  I  wish  from  my  own  interests,  that  you  had  seen  Dr.  Sa[nderson] 
'  by  this  time,  (but  fear  from  his  urikindness  to  journies  that  you 
4  have  not)  that,  upon  the  account  he  gives  you  of  those  papers,  you 
'  may  give  me  your  positive  opinion  of  the  fitness  of  printing  them. 
'  The  B[ishops]  of  E[ly]  and  S[arum]  who  have  seen  and  given  me 
'  their  animadversions,  had  also  inclined  me  to  speed  them  to  the 
'  press ;  but  your  last  hath  (after  some  preparation  made  by 
'  R[oyston])  given  me  reason  to  stop  the  speed.  I  am  so  unwilling 
1  to  do  any  thing  unreasonable,  that  I  shall  desire  you  to  think  fully 
'  of  it,  and  again  to  confirm  what  you  last  said,  if  you  see  cause;  but 
'  till  you  have  received  an  account  from  Dr.  S[anderson],  I  shall  not 
'  think  that  you  can  say  any  thing  to  the  contrary  ;  whether  then 
'  or  no,  I  know  not.'  The  date  assigned  to  this  Letter  in  the 
Ecclesiastic  of  January,  1849,  should,  probably,  have  been  1659. 

Hammond's  Book  was  entitled  '  Xapis  KCU  Elprjvr),  or,  A  Pacific 
Discourse  of  God's  Grace  and  Decrees  ;  in  a  Letter  of  full  accordance 
written  to  the  Reverend  and  most  learned  Dr.  Robert  Sanderson.' 
It  was  printed  in  8vo.  Lond.  1660.  and  again  in  1674,  in  Vol.  i. 
p.  546.  of  the  collected  Edition  of  Hammond's  Works  in  folio. 

Sanderson's  matter,  it  will  at  once  be  seen,  is  exhibited  in  Italics 
in  this  reprint  as  it  was  in  the  original  publication. 


SANDERSON,  VOL.  V. 


To  all  OUT  Brethren  of  the  Church  of  England. 

1 N  relation  to  the  Controversies  concerning  God's  Grace  and  Decrees, 
nothing  was  ever  superior,  in  my  thoughts,  to  the  fear  that  the  great 
interests  of  Religion,  Christian  Practice,  and  particularly  that  of  Charity, 
might  be  obstructed  by  them. 

It  hath  long  been  the  complaint  of  pious  and  learned  men,  (of  the 
justice  whereof,  if  formerly  we  had,  we  cannot  now  reasonably  retain  any 
doubt,)  that  the  crude  and  unwary  treating  of  these,  and,  from  thence 
derived,  an  hasty,  premature  persuasion  of  their  being  in  Christ,  assisted 
by  a  belief  of  irrespective  Decrees,  and  Grace  irresistible,  and  no  possibility 
of  interrupting  their  justified  estate,  was  apt  to  contribute  to  the  pre 
sumptions,  and  securities,  and  final  impenitences  of  some  men,  who,  having 
most  loudly  renounced  the  power,  choose  yet  not  to  quit  the  form  of  godli 
ness. 

And  for  the  heats,  and  uncharitable  distempers,  which  the  managing  of 
these  controversies  particularly  have  been  guilty  of,  we  need  not  look 
abroad  among  the  Dominicans  and  Jesuits,  Jansenists  and  Molinists,  for 
proofs.  Our  own  region  hath  not  of  a  long  time  failed  of  evidences.  The 
old  weapon  of  T£2  Karupare,  crying  down  for  carnal  men  and  heretics, 
Pelagians  and  Semipelagians,  Papists,  Socinians,  and  what  not  ?  even 
rifling  the  Poets'  hell  to  fetch  out  titles  for  their  adversaries,  hath  never 
been  more  nimbly  taken  up,  and  vigorously  handled,  than  in  these  days. 

And,  as  if  fuel  to  dissensions  were  still  wanting,  it  hath  been  the  endea 
vour  of  some  to  suggest  this  jealousy,  and  clancularly  to  infuse  it  into  the 
minds  of  men,  that  they  which  oppose  unconditionate  Decrees,  &c,  and 
pretend  to  think  they  effectually  serve  the  ends  of  Christianity  thereby, 
have  entertained  such  vehement  dislikes  and  aversations  to  all  that  scheme 
of  doctrines,  that  they  retain  no  charity  to  the  maintainers  of  them,  though 
they  be  in  other  things  as  constant,  obedient  sons  of  the  Church  of 
England,  as  any ;  and  when  opportunity  shall  assist  their  design,  will  take 
care  rigorously  to  fence  their  communion  from  them ;  and  whatever  the 
accord  be  in  other  doctrines,  wherein  our  Church  is  eminently  concerned 
against  the  common  adversaries,  will  proceed  finally  to  exterminate  and 
exclude  them. 

The  consequences  of  this  persuasion,  once  imbibed,  be  it  never  so 
causeless  and  unprovoked,  how  noxious  and  inauspicious  they  may  prove 
to  all  that  are  on  either  side  concerned  in  them,  what  leaven  of  bitter  zeal 
and  animosities  it  may  cause  to  ferment  in  the  minds  of  some,  what  blasts 
and  improsperities  it  may  bring  on  the  endeavours  of  others;  and, 
betwixt  both,  what  detriment  to  the  true  and  solid  ends,  whether  of  Religion, 
or  Reformation,  the  squaring  of  our  lives  according  to  that  other,  more 
sublime,  pattern  in  the  mount,  S.  Matt.  v.  the  enhanced,  transcendent, 


291 

indispensable  Laws  of  Purity  and  Peaceableness,  I  shall  not  here  need  to 
set  forth,  every  man's  sagacity  serving  him  competently  to  make  this 
discovery. 

Yet  was  it  not  a  rational  hope,  that  the  bare  disclaiming  and  renouncing 
so  great  a  guilt,  would  be  admitted  to  the  purgation  of  those,  against 
whom  it  had  been  suggested  and  believed.  It  therefore  seemed  to  me 
more  seasonable  to  tender  an  ocular  demonstration  of  the  contrary,  by 
bringing  my  lamb,  or  turtle,  my  offering  to  the  Temple  of  Peace,  and 
really  exemplifying  the  charity  and  accordance  that  may  readily  be  attained 
between  dissenters,  when  minds  prepared  with  meekness  and  love  of  the 
Truth,  wheresoever  they  meet  with  it,  can  take  courage  to  deny  them 
selves,  and  so  to  deposit  prejudices,  and  instead  of  names  and  shadows,  to 
give  themselves  up  to  the  entire  guidance  of  that  light  which  shines  in 
Scripture. 

In  order  to  this  end,  it  seemed  not  improper,  to  offer  at  this  time  to 
public  view  the  present  sentiments  of  the  judicious  Dr.  Sanderson,  the 
Regius  Professor  of  the  University  of  Oxford,  and  the  rather,  because 
some  manuscript  Tables  of  his  former  thoughts,  and  some  passages  from 
his  Sermons,  long  since  preached,  and  now  republished,  have  been  made 
use  of,  to  gain  authority  to  those  Doctrines  which  he  is  now  far  from  own 
ing  ;  and  briefly  and  perspicuously  to  annex  unto,  and  compare  with  them 
those  amicable  and  pacific  reflections,  which  may  hope  to  gain  the  unani 
mous  consent  of  all  true  sons  of  our  venerable  Mother,  the  Church  of 
England,  whose  chief  aim  it  hath  always  been  to  discountenance  divisions 
and  fractions,  and  occasions  and  fomenters  of  those,  especially  singular 
Doctrines  and  novel  Articles  of  Faith,  and  in  a  catholic,  harmonious 
charity,  to  plant  primitive  belief  and  zeal  of  good  works,  and  so,  instead 
of  the  empty  form,  the  full  power  of  godliness. 

What  is  so  largely  added  on  that  one  head  of  Prescience  had  some 
appearance  of  necessity,  to  repel  a  shaft  borrowed  of  late  from  the  Soci- 
nians'  quiver;  who,  having  resolved  it  impossible  for  God  Himself  to  foresee 
future  contingents,  have  given  disputers  their  choice,  whether  they  like 
best,  bluntly  to  deny  God's  Prescience,  and  so,  at  His  cost,  maintain  their 
own  liberty,  or  more  piously  to  maintain  Prescience,  and  then  give  it  the 
same  force  of  evacuating  all  Liberty  and  Contingency,  which  Predeter 
mination  of  all  events  was  justly  accused  to  draw  after  it.  The  mistake 
very  dangerous  on  either  side,  and  the  temptation  equally  fitted  for  both, 
if  it  were  not  timely  obviated. 

That  these  ensuing  Discourses  may  be  effectually  successful  to  the 
designed  end,  of  advancing  the  threefold  interest  of  Truth,  and  Peace,  and 
Uniform  Christian  Obedience;  that  it  may  supplant  the  vinegar  by  the 
oil,  the  nitre  by  the  balsam;  and  procure,  by  consent  of  litigants,  a  solemn 
Supersedeas,  if  not  conclusion  to  debates,  an  aversion  to  these  heathen 
Agones,  which  afford  nothing  but  to  the  combatant  blows,  and  leaves  to 
the  conqueror ;  above  all,  that  it  may  provide  us,  by  this  truce,  a  greater 
vacancy  for  the  continued  exercises  of  real  piety,  and  engage  us  to  make 
diligent  use 'of  it,  to  add,  as  to  our  faith,  virtue,  or  courage,  so  to  our  2  Pet-  x>  5- 


292 

godliness,  brotherly -kindness,  and  to  that  the  yet  higher  ascent  and  accom 
plishment  of  charity,  that  it  may  compact  us  all  into  that  union  that  most 
successfully  contributes  to  our  growth,  and  so  possess  us  of  that  qualifi 
cation,  to  which  immarcessible  joys  are  awarded  by  our  righteous  Judge, 
shall  be  continually  the  prayer,  as  in  the  following  sheets  it  hath  been  the 
sincere,  single  endeavour,  of 

Your  fellow  Labourer, 

H.  HAMMOND. 

1659.*  Festo  Omnium 

Sanctorum. 


*  The  year  is  specified  in  the  Folio  of  1674.     In  the  Octavo  of  1665,  it  is  left 
to  be  gathered  from  the  date  at  the  end  of  the  Letter. 


DEAR  SIR, 

JnAVING  had  a  sight  of  the  Letter  which  you  sent  M. about  the       §.  i. 

Anti- Remonstrant  Controversies,  dated  March  26,  and  observing  one  of  the 
reasons,  which  you  render  of  your  having  avoided  to  appear  on  that  theme, 
a  loathness  to  engage  in  a  quarrel  whereof  you  should  never 
hope  to  see  an  end,  I  thought  myself  in  some  degree  qualified  to 
answer  this  reason  of  yours,  and  thereby  to  do  acceptable  service  to  many, 
who  do  not  think  fit  that  any  considerations,  which  have  not  real  and 
weighty  truth  in  them,  should  obstruct  that  which  may  be  so  much  to  the 
common  good,  I  mean,  your  writing  and  declaring  your  mind  on  any  pro 
fitable  subject. 

That  which  qualifies  me  more  than  some  others,  to  evacuate  the  §.  2. 
force  of  this  one  reason  of  yours,  and  makes  me  willing  to  attempt  it, 
though  not  to  appear  in  opposition  to  any  other  passage  that  ever  you 
have  written,  is  the  true  friendship  that  hath  passed  between  us,  and  the 
sweet  conversation  that  for  some  time  we  enjoyed,  without  any  allay  or 
unequableness,  sharp  word,  or  unkind  or  jealous  thought.  The  remem 
brance  whereof  assures  me  unquestionably,  that  you  and  I  may  engage  in 
this  Question,  as  far  as  either  of  us  shall  think  profitable,  without  any  the 
least  beginning  of  'a  quarrel;'  and  then  that  will  competently  be  removed 
from  such,  as  of  which  you  cannot  '  hope  to  see  an  end/ 

And  before  I  go  any  further,  I  appeal  to  your  own  judgment,  §•  3- 
whether  herein  I  do  not  at  least  speak  probably,  and  then  whether  it  were 
not  a  misprision,  which  you  are  in  all  reason  to  deposit,  to  apprehend  such 
insuperable  difficulties  or  impossibilities  at  a  distance,  which,  when  they 
are  prudently  approached,  and  examined,  so  presently  vanish  before  you. 
If  this  one  reflection  do  not  convince  you,  it  remains,  that  the  speculation 
be  brought  to  practice,  and  exemplified  to  your  senses. 

You  set  out  with  a  mention  of  some  Positions,  wherein,  you  say,       §•  4- 
Divines,   though  of  contrary  judgments,  do  yet  all  agree,  tkms  agreed 
and  then  it  is  not  credible  that  you  and  I  should  be  so  singular,  as  to  differ  on  by  all. 
in  them  endlessly.     Of  this  number  you  propose  five.  I  °.  That  the  will 
of  man  is  free  in  all  his  actions.     2°.  That  very  many  things 
in  the  world  happen  contingently.     3°.  That  God  from  all 
eternity  foreseeth  all,  even  the  most  free  and  contingent  events. 
4°.  That  whatsoever  God  foreseeth  shall  infallibly  come  to  pass. 
5°.  That  sinners  are  converted  by  the  effectual  working  of 
God's  grace.     Of  each  of  these,  you  say,  we  have  from  Scrip 
ture,  Reason,  and  Experience,  as  good  and  full  assurance  as 


294 


A  LETTER  TO  DR.  SANDERSON 


Three 
heads  of 
difficulty. 


can  be  desired  for  the  on,  or  truth  of  them,  that  they  are  so. 
And  I,  who  fully  subscribe  to  the  undoubted  truth  of  each  of  the  propo 
sitions,  and  do  it  also  upon  the  very  same  three  grounds,  of  Scripture, 
Reason,  and  Experience,  which  you  mention,  need  not  the  intercession 
of  our  friendship  to  render  it  impossible  to  give  you  any  the  least  trouble 
of  so  much  as  explaining  your  sense  in  any  of  these. 

Next,  when  you  resolve,  that  all  the  difficulty  is  about  the  TTW?, 
referring  that  to  no  more  than  three  heads.  1°.  How  to  reconcile  the 
certain  futurition  of  what  God  foreseeth,  with  the  liberty  of 
the  rational  creature,  and  the  contingency  of  casual  effects,  as 
they  proceed  from  inferior  causes.  2°.  In  what  manner  or 
measure  the  effectual  Grace  of  God  cooperateth  and  con- 
curreth  with  the  free  will  of  man,  in  the  conversion  of  a 
sinner.  3°.  How  to  cut  so  even  a  thread,  as  to  take  the 
whole  of  what  we  do  amiss  to  ourselves,  and  leave  the  whole 
glory  of  ivhat  we  do  well  to  His  Grace,  you  are  again  as 
secure  as  any  amulet  can  make  you,  that  this  resolution  of  abbreviating 
the  Controversies,  and  confining  them  to  these  few  heads,  shall 
never  engage  you  in  the  least  degree  of  debate.  And  then  I  shall 
challenge  you  to  feign  how  it  can  remain  possible,  without  contradicting 
oneself,  which  still  is  not  quarrelling  with  you,  to  engage  you  in  any 
uneasy  contention,,  unless  it  be  on  one  of  these  three  heads ;  and  when 
I  have  by  promise  obliged  myself,  which  now  I  do,  not  to  raise  any 
dispute,  or  attempt  to  ensnare  or  entangle  you  in  any  of  these  three, 
you  have  then  nothing  to  retract  but  your  fears;  to  which,  if  I  tell  you, 
you  cannot  adhere,  discerning  a  sure  and  near  period  to  that  which  you 
apprehended  endless,  this  is  all  the  victory  I  shall  project  or  be  capable 
of  in  this  matter. 

§•  6-  Of  the  first  of  these  three  Difficulties,  [the  reconciling  the  certain 

ing  Pre,      futurition  of  what  God  foresees,  with  the  liberty  of  the  rational 

science  with  creature,  and  the  contingency  and  casual  effects,  it  falls  out,  that 

Contingen-  You  ^ave  ™  your  shorter  Letter,  dated  April  8,  given  that  account,  which 

cy.  evidenceth   it   to    be,  in    your   opinion,    no   invincible  difficulty.     Your 

words  are  these,  That   God's  prescience  layeth  no  necessity  at 

all  upon  any  event,  but  that  yet  all  events,  as  they  are  foreseen 

of  God,  so  shall  they  certainly  and  infallibly  come  to  pass,  in 

such  sort  as  they  are  foreseen :  else  the  knowledge  of  God 

should  be  fallible ;  which  certainty  of  the  event  may  in  some 

sort  be  called  necessity,  to  wit,  consequentis,  or  ex  hypothesi, 

according  as  all  the  most  contingent  things  are  necessary, 

ivhen  they  actually  exist,  which  is  a  necessity  infinitely  distant 

from  that  which  predetermination  importeth-     This  I  take  to 

be  so  clear  an  explication  of  that  difficulty,  and  so^  solid  a  determining  of 


CONCERNING  GOD'S  GRACE  £  DECREES.  295 

the  TO  7TCOS,  the  manner  of  reconciling  prescience  with  contingency,  that 
as  I  fully  consent  to  it  in  every  part  of  your  period,  so  I  doubt  not  but  the 
last  part  alone  hath  made  it  as  intelligible  to  any  ordinary  understanding, 
as  whole  books  of  Philosop  ers  have  attempted  to  do. 

For  God's  prescience  from  ail  eternity  being  but  the  seeing  every  thing  §.7. 
that  ever  exists,  as  it  is,  contingents,  as  contingents,  necessary,  as  neces 
sary,  can  neither  work  any  change  in  the  object,  by  thus  seeing  it,  (convert 
a  contingent  into  a  necessary,)  nor  itself  be  deceived  in  what  it  sees,  which 
it  must  be,  if  any  thing  in  process  of  time  should  be  otherwise  than  from 
all  eternity  God  saw  it  to  be. 

I  was  lately  advised  with  by  a  Divine,  to  me  unknown,  but  one  that  f  8. 
seems  to  be  a  man  of  good  learning,  about  the  distinction  frequently  made 
in  this  matter,  betwixt  inevitably  and  infallibly  ;  and  my  answer  and  replies 
to  his  several  objections,  (because  I  would  demonstrate  the  perfect  accord 
ance  betwixt  you  and  me  in  this,  which,  within  this  year  or  two  is  put  into 
a  very  grave  attire,  and  revered  as  a  great  difficulty,)  I  will  give  you  at 
large  by  way  of  appendage  at  the  end  of  this  Letter,  *  having  by  hap  a 
copy  retained  by  me;  and  though  it  cost  you  some  minutes  to  survey 
them,  yet  I  know  your  patience  of  all  such  exercises  so  well,  that  I  doubt 
not  of  your  willingness  to  be  thus  detained  by  me,  which  yet  here  you 
shall  not,  loco  non  suo. 

Then  for  the  second,  In  ivhat  manner  and  measure  the  effectual       §•  9- 
Grace  of  God  cooper  ateth,  or  concurreth  with  the  free  ivill  o/"  manner  and 
man  in  his  conversion,  you  seem  to  me  to  have  given  a  punctual  measure  of 
account  of  each  part  of  that  also,  in  the  said  second  Letter,  in  these  words,  ration  of 
That  God  worketh  not  by  His  Grace  irresistibly,  but  yet  so  effectuai 

Grace  with 

effectually  on  those  whom  He  hath  ex  beneplacito  appointed  the  free  will 
to  Salvation,  in  ordering  the  means,  occasions,  and  oppor-  of  man< 
tunities  with  such  congruity  to  that  end,  as  that  de  facto  it  is 
not  finally  resisted.  Here  it  is  evident  your  resolution  comes  home 
to  each  term  in  the  difficulty.  For  if  effectual  Grace  work  not  irresistibly, 
then  we  see  in  what  manner  it  cooperates  with  the  free  will  of  man,  viz. 
so  as  it  still  remains  possible  for  him  to  resist  it.  And  if  the  effectualness 
of  His  working  consist  in  ordering  the  means,  occasions,  and  opportunities 
with  such  congruity,  &c,  then,  as  that  stateth  the  measure  of  the  coopera 
tion,  the  only  second  part  of  the  difficulty,  and  doth  it  expressly  in  Bishop 
Overall's  way,  so  this  supposeth  Grace  sufficient  to  conversion  and  salva 
tion  to  be  given  to  those,  who  are  not  converted  and  saved,  quite  contrary 
to  the  three  grand  pretensions  of  Doctor  Twisse,  the  Supralapsarians,  and 
Sublapsarians ;  and,  whether  it  be  true  or  no,  is  presently  freed  from  all 
the  odious  consequences  charged  on  the  several  Schemes  of  the  Anti- 
Remonstrants;  and  so  may  safely  be  granted,  or  not  opposed  by  them,  who 
yet  want  evidence  of  Scripture  to  establish  it;  and  so  this  is  not  likely  to 
bring  any  uneasy  engagement  upon  you. 

*  See  Hammond's  Works,  folio,  Vol.  i.  pp.  583 — 604. 


296  A  LETTER  TO  DR.  SANDERSON 

§.  10.  And  then,  as  there  remains  no  more  difficulties  but  the  third,  so,  if  you 

*t?^ht0        mark  i^  tne  grounds  are   already  laid  whereby  that  is   unquestionably 
good  to        resolved;  for  having  granted  that  God  gives  sufficient  Grace,  and  yet,  when 
God,  and      He  cooperates  most  effectually,  He  doth  it  not  irresistibly,  this  is  the  very 
evil  to  our-  threaci  vou  seek  to  cut  by,  so  as  to  devolve  the  whole  blame  of  all  our 
miscarriages  on  ourselves,  and  the  entire  glory  and  praise  of  all  our  Karop- 
^cojicara,  good  performances,  or  good  successes  on  His  Grace.     Were  any 
of  us  so  left  or  past  by,  as  to  be  denied  sufficient  Grace,  and  yet  destined 
to  perish,  merely  through  want  of  necessaries,  the  whole  blame  could  not 
S  Matt  xi  rationally  fall  on  ourselves :  it  could  not  be  said  of  Christ's  yoke,  that 
Rom.  x.       it  were  easy,  or  His  Commandment  not  far  from  us.    The  fault  that  was 
Heb.  viii.  8.  foun(j   with  the   Mosaical   Oeconomy,   and  which    made    another,   the 
Evangelical,  necessary,  would  still  lie  against  this,  viz.  that  men  were  not 
enabled  to  perform  what  was  required,  and  yet  the  non-performance  eter 
nally  revenged  on  many  of  them.     But  sufficient  Grace  being  tendered  by 
God,  and  by  no  default   but  their  own   proving  ineffectual,  the   entire 
blame  falls  unavoidably  on  those,  who  do  not  thus  open  to  Him  that 
knocks,  so  receive,  as  to  make  use  of  it,  but  resist,  or  grieve,  or  quench 
what  was  so  mercifully  designed,  and  might  have  been  improved  by  the 
humble  and  diligent  receivers  unto  their  greatest  advantages. 
§.  ii.  On  the  other  side,  if  our  nature  being  universally  corrupted  by  Adam's 

fall,  all  possibility  of  rising  out  of  that  grave  of  sin  be  the  effect  and  benefit 
of  the  Grace,  as  that  is  of  the  death  of  Christ;  if  it  be  God  that  worlceth  in 
us  both  to  will  and  to  do,  of  His  good  pleasure,  the  first  by  His  prevent 
ing,  the  second  by  His  assisting  Grace,  and  both  those  bottomed  merely 
in  His  euSoKt'a,  good  pleasure,  nothing  in  us  any  way  meriting  the  first 
act,  or  purpose  of  giving  Grace,  any  further  than  our  wants  and  miseries 
rendered  us  the  proper  objects  of  His  compassions  and  reliefs ;  and  the 
subsequent  aids  in  like  manner  challengeable,  only  from  His  promise,  and 
the  purport  of  the  Parable  of  the  Talents,  of  giving  to  him  that  hath, 
rewarding  the  use  of  the  lower,  with  the  gift  of  an  higher  degree  of  Grace, 
then  still  is  this,  the  attributing  nothing  to  ourselves,  but  demerits  and 
provocations,  and  giving  the  whole  glory  to  God. 

§.  1 2,  Having  gone  thus  far  without  any  considerable  disagreement  about  the 

TO  TTCO?,  how  to  reconcile  these  three  seeming  repugnancies,  wherein  you 
apprehended  the  greatest  difficulty  to  lie,  and  being  hereby,  as  by  so  many 
postulata  accorded  between  us,  competently  provided  and  furnished  of  a 
standard   and  umpire,  in  case   any  light  difference  should   arise,   what 
^O^'he1'3      obJection  can  St-  Paul's  T&  ftddos,  (belonging  expressly  to  another  matter, 
Depth.'        tne  cutting  off  the  obdurate,  and  gathering  all  persuasible  believing  Jews 
Rom.  xi.       and  Gentiles,  and  no  way  applicable  to  this)  interpose,  why  we  should  not 
33-  proceed  together  to  the  consideration  of  the  Doctrine  of  Decrees,  as  it 

hath  been  variously  debated  by  others,  and  by  you  perspicuously  recapi 
tulated  in  the  process  of  your  papers  ? 

§.  13.  To  this  therefore  I  presume  of  your  good  leave  that  we  now  proceed ; 

and  whereas  you  have  prudently  chosen  to  begin  with  an  history  of  your 
own  thoughts  on  this  subject,  which  you  have  laid  down  with  great  par- 


CONCERNING  GOD'S  GRACE  &  DECREES.     297 

ticularity,  I  shall  set  out  with  a  bare  transcript  of  that,  which  will  need  no 
comment  of  mine,  to  render  it  useful  to  the  Reader,  in  discovering  to  him 
the  true  and  sole  original  of  the  thriving,  for  some  time,  of  those  Doctrines 
among  us,  and  how  so  many  of  our  Church  came  to  be  seasoned  with 
them,  and  in  giving  him  a  but  necessary  caution  for  the  laying  the  grounds 
of  the  study  of  Divinity  in  the  Writings  of  the  ancient  Church,  rather  than 
in  our  modern  Systems  and  Institutions.  Your  words  are  these, 

When  I  began  to  set  myself  to  the  Study  of  Divinity  as 
my  proper  business,  which  ivas  after  I  had  the  degree  of  Of  Doctor 
Master  of  Arts,  being  then  newly  twenty-one  years  of  age,  though 
the  first  thing  I  thought  fit  for  me  to  do,  was  to  consider  well  these 
of  the  Articles  of  the  Church  of  England,  which  I  had  for- 
merly  read  over  twice,  or  thrice,  and  whereunto  I  had  sub 
scribed.  And  because  I  had  then  met  with  some  Puritanical 
Pamphlets  written  against  the  Liturgy  and  Ceremonies, 
although  most  of  the  arguments  therein  were  such  as  needed 
no  great  skill  to  give  satisfactory  answers  unto,  yet  for  my 
fuller  satisfaction,  the  questions  being  de  rebus  agendis,  and 
so  the  more  suitable  to  my  proper  inclination,  I  read  over 
with  great  diligence  and  no  less  delight  that  excellent  piece  of 
learned  Hooker's  Ecclesiastical  Polity.  And  I  have  great 
cause  to  bless  God  for  it  that  so  I  did,  not  only  for  that  it 
much  both  cleared  and  settled  my  judgment  for  ever  after  in 
very  many  weighty  points,  as  of  Scandal,  Christian  Liberty, 
Obligation  of  Laws,  Obedience,  Sec;  but  that  it  also  proved, 
by  His  good  providence,  a  good  preparative  to  me  (that  I  say 
not,  antidote)  for  the  reading  of  Calvin's  Institutions  with 
more  caution  then  perhaps  otherwise  I  should  have  done. 
For  that  book  ivas  commended  to  me,  as  it  was  generally  to 
all  young  Scholars  in  those  times,  as  the  best  and  perfectest 
System  of  Divinity,  and  fittest  to  be  laid  as  a  ground  work  in 
the  study  of  that  profession.  And  indeed,  being  so  prepared 
as  is  said,  my  expectation  ivas  not  at  all  deceived  in  the 
reading  of  those  Institutions.  I  found,  so  far  as  I  was  then 
able  to  judge,  the  method  exact,  the  expressions  clear,  the  style 
grave,  equal,  and  unaffected,  his  Doctrine  for  the  most  part 
conform  to  S.  Augustine's,  in  a  word,  the  whole  work  very 
elaborate,  and  useful  to  the  Churches  of  God  in  a  good 
measure ;  and  might  have  been,  I  verily  believe,  much  more 
useful,  if  the  honour  of  his  name  had  not  given  so  much 
reputation  to  his  very  errors.  I  must  acknowledge  myself  to 


298  A  LETTER  TO  DR.  SANDERSON 

have  reaped  great  benefit  by  the  reading  thereof.  But  as  for  the 
questions  of  Election,  Reprobation,  Effectual  Grace,  Persever 
ance  fyc,  I  took  as  little  notice  of  the  two  first,  as  of  any  other 
thing  contained  in  the  book  :  both  because  I  was  always  afraid 
to  pry  much  into  those  secrets,  and  because  I  could  not  certainly 
inform,  myself  from  his  own  writings,  whether  he  ivere  a 
Supralapsarian  (as  most  speak  him,  and  he  seemeth  often  to 
incline  much  that  luay)  or  a  Sublapsarian,  as  sundry  pas 
sages  in  the  book  seem  to  import.  But  giving  myself  mostly 
still  to  the  study  of  Moral  Divinity,  and  taking  most  other 
things  upon  trust,  as  they  were  in  a  manner  generally  taught 
both  in  the  Schools  and  Pulpits  in  both  Universities,  I  did 
for  many  years  together  acquiesce,  without  troubling  myself 
any  further  about  them,  in  the  more  commonly  received 
opinions  concerning  these  two,  and  the  other  points  depending 
thereupon.  Yet  in  the  Sublapsarian  way  ever,  which  seemed 
to  me  of  the  two,  the  more  moderate,  rational,  and  agreeable 
to  the  goodness  and  justice  of  God ;  for  the  rigid  Supralap 
sarian  doctrine  could  never  find  any  entertainment  in  my 
thoughts  from  first  to  last.  But  MDCXXV,  a  Parliament 
being  called,  wherein  I  was  chosen  one  of  the  Clerks  of  the 
Convocation  for  the  Diocese  of  Lincoln,  during  the  con 
tinuance  of  that  Parliament,  which  was  about  four  months, 
as  I  remember,  there  was  some  expectation  that  those 
Arminian  points,  the  only  questions  almost  in  agitation  at 
that  time,  should  have  been  debated  by  the  Clergy,  in  that 
Convocation.  Which  occasioned  me,  as  it  did  sundry  others, 
being  then  at  some  leisure,  to  endeavour  by  study  and 
conference  to  inform  myself,  as  throughly  and  exactly  in  the 
state  of  those  Controversies  as  I  could  have  opportunity,  and 
as  my  wit  would  serve  me  for  it.  In  order  ivhereunto,  I  made 
it  my  first  business  to  take  a  survey  of  the  several  different 
opinions  concerning  the  ordering  of  Gods  Decrees,  as  to  the 
salvation  or  damnation  of  men  :  not  as  they  are  supposed  to 
be  really  in  Mente  Divina,  for  all  His  Decrees  are  eternal 
and  therefore  coeternal,  and  so  no  priority  or  posteriority 
among  them  ;  but  quoad  nostrum  intelligent  modum,  because 
we  cannot  conceive  or  speak  of  the  things  of  God,  but  in  a 
way  suitable  to  our  own  finite  condition,  and  understanding  : 
even  as  God  Himself  hath  been  pleased  to  reveal  Himself  to 


CONCERNING  GOD'S  GRACE  &  DECREES.    299 

us  in  the  Holy  Scriptures  by  the  like  suitable  condescensions 
and  accommodations.  Which  opinions,  the  better  to  represent 
their  differences  to  the  eye,  uno  quasi  intuitu,  for  their  more 
easy  conveying  to  the  understanding  by  that  means,  and  the 
avoiding  of  confusion  and  tedious  discoursings,  I  reduced 
into  Jive  Schemes  or  Tables,  much  after  the  manner  as  I  had 
used  to  draw  Pedigrees,  a  thing  which,  I  think  you  know, 
I  have  very  much  fancied,  as  to  me  of  all  others  the  most 
delightful  recreation,  of  which  Schemes,  some  special  friends, 
to  ivhom  I  shelved  them,  desired  copies  :  who,  as  it  seemeth, 
valuing  them  more  than  I  did  (for  divers  men  have  copies 
of  them,  as  I  hear,  but  I  do  not  know  that  I  have  any  such 
myself)  communicated  them  further,  and  so  they  are  come 
into  many  hands.  Those  are  they  which  Doctor  Reynolds, 
in  his  Epistle  prefixed  to  Master  Bar  lee's  Correptory  Correc 
tion,  *  had  taken  notice  of.  Having  all  these  Schemes  before 
my  eyes  at  once,  so  as  I  might  with  ease  compare  them  one 
with  another,  and  having  considered  of  the  conveniences  and 
inconveniences  of  each  as  well  as  I  could,  I  soon  discerned  a 
necessity  of  quitting  the  Sublapsarian  way,  of  which  I  had  a 
better  liking  before,  as  well  as  the  Supralapsarian,  which 
I  could  never  fancy. 

Thus  far  your  history,  which  I  verily  believe  to  have  perfect  truth  in        §•  I5- 
every  step  of  it,  without  any  disguise  or  varnish ;  and  so  I  pass  from  it 
without  any  further  reflections. 

Next  then  follows  your  distincter  view  of  the  several  ways,  which  have  §•  J6- 
been  embraced  by  those  of  the  Anti- Remonstrant  persuasion,  and  the 
motives  on  which  you  were  forced  to  dissent  and  depart  from  each  of 
them;  and  to  this  I  am  obliged  to  attend  you  Kara  Troda.  And  the  ways 
being-  especially  three,  the  method  of  greatest  advantage  will  be  to  begin 
with  a  transient  view  of  those,  each  of  which  you  with  great  reason  reject, 
and  to  set  Doctor  Twisse's  f  first,  though  it  came  last  into  the  world  and  Dr.  Twisse, 

his  way. 

*  William  Barlee,  Rector  of  Brock-  asserted ;  together  with  a  full  abster- 
hole,  or  Brockhall,  in  Northampton-  tion  of  all  Calumnies  cast  upon  the 
shire,  wrote  '  Predestination,  as  before  late  Correptory  Correction.'  &c.  4to. 
privately,  so  now  at  last  openly  defended  Lond.  (658. 

against  Postdestination.  In  a  Cor-  f  William  Twisse,  sometime  Fellow 
reptory  Correction,  given  in  by  way  of  of  New  College.  '  The  most  learned 
answer  to  a  (so  called,  correct  Copy  of  men,  even  those  of  his  adverse  party, 
some  notes  of  God's  Decrees,  especially  did  confess  that  there  was  nothing  ex- 
of  Reprobation ;  published  the  last  sum-  tant,  more  accurate,  exact,  and  full, 
mer  by  Mr.  T  [homas  Pierce] ,  &c.  4to.  touching  the  Arminian  controversies, 
Lond.  1656.'  He  followed  up  this  Work  than  what  was  written  by  our  Author 

with  '  A  necessary  Vindication   of  the     Twisse.' '  The   truth  is,   there's 

Doctrine   of    Predestination,    formerly     none  almost  that  have  written  against 


300  A  LETTER  TO  DR.  SANDERSON 

adorned  itself  with  the  spoils  of  the  other  two:  because  that  sets  the 
object  of  Election  higher  than  the  other  do,  homo  creabilis,  *  man  con 
sidered  before  he  is  created.  His  design  and  scheme  you  have  per 
spicuously  drawn,  thus :  That  God  making  His  own  Glory  the 
only  end  of  all  other  His  Decrees,  all  these  Decrees  of  creating 
man,  of  permitting  sin,  of  sending  Christ,  of  preaching  the 
Gospel,  of  Electing  some,  of  Reprobating  others,  and  the 
rest,  make  up  one  entire  coordinate  Medium,  conducing  to 
that  one  End,  and  so  the  whole  subordinate  to  it,  but  not  any 
one  part  or  joint  thereof  subordinate  to  any  other  of  the 
Causes  of  same.  Against  this,  your  objection  I  profess  to  be  very  convincing, 
'  taken  from  his  own  beloved  axiom,  so  oft  repeated  by  him,  and  borrowed 
from  him,  and  built  upon  by  others,  that  whatsoever  is  first  in  the  inten 
tion,  is  last  in  the  execution.  For  as  it  is  most  evident,  that  of  these  his 
supposed  coordinate  Decrees  some  are  after  others  in  execution,  the  Fall 
after  the  Creation,  the  coming  of  Christ  after  both,  and  so  of  the  rest,  so 
if  he  will  stand  to  his  principle,  he  must,  as  you  say,  grant,  that  those  that 
were  thus  after  any  other  in  the  execution,  were  in  God's  intention  before 
them,  which  will  necessarily  bring  in  a  subordination  among  them,  and  so 
quite  overthrow  this,  as  you  call  it,  '  new  crochet  of  coordination.' 
§.  17.  Your  other  causes  of  dislike  to  his  way  are  equally  rational.  First, 

The  falseness  of  that  his  Logic  Maxim,  which  he  builds  so  much  upon, 
which  yet  hath  no  certain  truth,  or  other  than  casual,  but  when  it  is 
applied  to  final  causes,  and  the  means  used  for  the  attaining  any  end. 
Secondly,  The  prodigiousness  of  his  other  doctrine,  that  there  are  more 
a  1.  beside     degrees  of  bonity  in  damnato  quam  annihilate,  (because  a  the  bonitas  entis) 
[This  mar-  an(j  SQ  t^at  jt  jg  better  for  tjie  creature  to  be  in  eternal  misery  than  simply 
was  inserted  not  to  be  :  when  Christ  expressly  pronounceth  the  contrary  of  wicked  men, 
in  the  Folio  that  it  had  been  better  for  them  never  to  have  been  born,  to  have  a  mill 
er  1074.]      stone  about  the  neck,  and  to  be  cast  into  the  sea,  a  figure  to  represent 
annihilation,  than  to  be  involved  in  those  dangers  that  attend  their  sins. 
Lib.  i.  Di-  Thirdly,  his  resolving  God's  Election  of  a  man  to  life  eternal  to  be  no  act 
Ibid!'DU      °f  His  mercy,  and  likewise  His  reprobating  and  ordaining  to  damnation  to 
gress.  x.       be  no  act  of  His  justice,  but  of  His  pleasure,  f  A  few  such  Propositions  as 
these  are  competent  to  blast  and  defame  any  cause,  which  requires  such 
aids,  stands  in  need  of  such  supporters ;  and  therefore  you  will  be  con 
fident  I  concur  with  you  in  rejection  of  that,  though  I  think  neither  of  us 
likely  to  undertake  the  travail  of  refuting  of  his  whole  Work. 

The  Supra-      Next  then  for  the  Supralapsarians,  with  whom  the  object  of  the  Decree 
lapsarians' 
way. 

Arminianism  since  the  publishing  any-  Athenae  Oxon.  iii.  170,  171.  ed.  Bliss, 
thing  of  our  Author,  but  have  made  *  See  above,  p.  280. 
very  honourable  mention  of  him,  and  "f  In  his  Vindiciae  Gratiae,  Potesta- 
have  acknowledged  him  to  be  the  tis,  ac  Providentiae  Dei.  fol.  Amstel. 
mightiest  man  in  those  Controversies,  1632.  De  praedestinatione,  Lib.  I. 
that  his  age  hath  produced.'  Wood,  part.  i. 


CONCERNING  GOD'S  GRACE  &  DECREES.    301 

is  homo  conditus,  Man  created,  not  yet  fallen,  and  the  Sublapsarians,  with  The  Sub- 
whom  it  is  Man  fallen,  or  the  corrupt  Mass,  your  rejections  and  reasons  laPsarians- 
thereof  are  twined  together,  and  are  especially  two,  which  you  justly  call 
very  weighty ;  and  so  I  suppose  they  will  be  deemed  by  any  man,  that  shall 
consider  the  force  of  them  without  prejudice.     I  shall  therefore  set  them 
down  from  your  Letter  in  your  own  words. 

The  first  reason  is,  because  though  it  might  perhaps  be  Ref  g^s 
defensible,  as  to  the  justice  of  God,  in  regard  of  His  absolute  against 
power  over  His  own  creature,  yet  it  seems  very  hardly  recon- 
cileable  ivith  the  goodness  of  God,  and  His  exceeding  great 
love  to  mankind,  as  they  are  plentifully  and  passionately  set 
forth  in  His  Holy  Word,  to  decree  the  eternal  damnation  of 
the  greater  part  of  mankind,  for  that  sin,  and  for  that  sin 
only,  which  was  utterly  and  naturally  impossible  for  him  to 
avoid  ;  for  the  Decree  of  Reprobation  according  to  the  Sub- 
lapsarian  Doctrine,  being  nothing  else  than  a  mere  preterition 
or  non-election  of  some  persons  whom  God  left,  as  He  found 
them,  involved  in  the  guilt  of  the  first  Adam's  transgression, 
without  any  actual  personal  sin  of  their  own,  when  He 
withdrew  some  others,  as  guilty  as  they,  without  any  respect 
to  Christ  the  second  Adam,  it  must  needs  follow  that  the 
persons  so  left  are  destined  to  eternal  misery,  for  no  other 
cause,  but  this  only,  that  Adam  some  thousand  years  since 
did  eat  the  forbidden  fruit,  and  they  being  yet  unborn,  could 
not  help  it. 

The  other  reason  was,  because  the  Scripture  not  only  saith  §.  20. 
expressly,  that  God  hath  chosen  us  in  Christ  before  the 
foundation  of  the  world,  and  consequently  the  Decree  o/*Eph.  i.  4, 5. 
sending  Christ  must  be  precedaneous  to  that  of  Election,  but 
also  doth  every  where,  and  upon  all  occasions  hold  forth  the 
death  of  Christ,  as  intended  by  God  for  the  benefit  of  mankind, 
in  the  utmost  extent,  (the  ivorld,  the  whole  world,  mankind, 
every  man,  fyc.)  and  not  for  the  benefit  of  some  few  only,  the 
rest  by  an  antecedent  peremptory  Decree  excluded.  To  luhich 
it  would  be  consequent,  that  according  to  the  tenure  of  the 
more  moderate  of  these,  the  Sublapsarians'  doctrine,  Jesus 
Christ,  the  Judge,  at  the  last  day,  when  He  should  proceed  to 
pronounce  sentence  upon  the  damned,  should  bespeak  them  to 
this  effect,  Ite  maledicti,  voluit  enim  Pater  meus  pro  bene- 
placito,  ut  Adam  peccato  suo  vos  perderet,  noluit  ut  ego 
sanguine  meo  vos  redimerem  ;  Go,  ye  cursed,  for  my  Father 


A  LETTER  TO  DR.  SANDERSON 

of  His  mere  pleasure  willed  that  Adam  by  his  sin  should 
destroy  you,  ivilled  not  that  I  by  my  blood  should  redeem 
you;  the  very  thought  whereof,  you  say,  your  soul  so  much 
abhorred,  that  you  were  forced  to  forsake  that  opinion  of  the 
Sublapsarians,  having,  as  you  profess,  never  fancied  the 
Superlapsarians ;  and  conclude  it  unsafe  to  place  the  Decree 
of  Election  before  that  of  sending  Christ. 

§•  2i.  These  two  reasons  of  changing  your  judgment,  are,  I  confess,  so  worthy 

of  a  considering  man,  who  makes  God's  revealed  Will  his  Cynosure,  and 
doth  not  first  espouse  doctrines  of  men,  and  then  catch  at  some  few 
obscure  places  of  Scripture  to  countenance  them,  nor  makes  his  retreat  to 
the  abyss  of  God's  unfathomable  Counsels,  as  the  reason  of  (that  which 
is  its  contradictory)  his  attempting  to  fathom  and  define  them,  that 
I  doubt  not  but  the  tendering  of  them  to  all  dispassionate  seekers  of 
truth,  that  have  not  some  interests  to  serve  by  adhering  peremptorily  and 
obstinately  to  their  prepossessions,  will  be  of  the  same  force  to  disabuse  and 
extort  from  them  the  same  confessions  which  they  have  from  you,  causing 
them  fairly  to  deposit  these  two  Schemes,  and  either  not  to  define  at  all, 
or  to  seek  out  other  solider  methods,  and  more  Catholic  grounds  of 
defining;  and  if  the  wise  heathen  were  in  the  right 

Virtus  est  vitiumfugere,  et  sapientia  prima 
Stultitia  caruisse, 

this  will  be  some  degree  of  proficiency,  which  they  that  shall  with  unspeak 
able  joy  have  transcribed  from  you,  will  also  have  temptation  to  accuse 
your  fears,  or  wariness,  that  they  received  not  this  lesson  sooner  from  you  : 
especially  when  they  are  told,  what  here  you  express,  that  these  have  been 
your  thoughts  ever  since  the  year  1625,  i.  e.  thirty-four  years  since, 
which  is  an  age  or  generation  in  the  Scripture  use  of  the  word. 

§.  22.  That  none  may  be  any  longer  deprived  of  this  means  of  their  convic 

tion,  or  permitted  to  think  or  teach  securely  and  confidently,  and  as  in 
accord  with  you,  what  you  profess  your  soul  thus  long  to  have  '  abhorred 
the  very  thought  of,'  I  desire  you  will  at  length  communicate  your  thoughts 
yourself,  or  else  allow  this  Letter  of  mine  to  be  your  v7roff>r}Tr)s  and  do  it 
for  you,  under  some  testimony  of  your  full  approbation  of  this  your 
sense. 

§.  23.  But  all  this,  thus  far  advanced,  is  but  the  rejection  of  the  several 

The  nega-  errOneous  ways,  and  only  the  negative  part  of  your  thoughts ;  which  yet, 

sufficient       ^    the    wa^  let   me    tel1   you>  is    ful1^   sumcient   both  to  the  Peace    of 

to  Peace,      Churches,  and  of  particular  souls.     If  the  erroneous  ways  be   rejected 

&c-  from   whence   all   the   misapprehensions  of  God,    and  ill    consequences 

thereof  flow,  the  Church  is  competently  secured  from  tares;  and  then 

what   need    express    articles   and   positive   definitions    come   in   to   her 

rescue  ? 

§.  24.  This  I  suppose  the  reason  both  of  our  Church's  moderation  in  framing 

Our    .          the   Article   of  Predestination,  and  of  our   late  King's    Declaration  in 
Church's 


CONCERNING  GOD'S  GRACE  &  DECREES.     303 

silencing  the  debate  of  the  questions.     For  if  by  these  methods  the  Church  moderation, 
could  but  have  prevailed  to  have  the  definitions  of  the  several  pretenders  ^he  King's 
forgotten,  all  men  contenting  themselves,  as  our  Article  prescribes,  with  jn  or(jer  ^0 
the  promises  of  God,  as  they  are  declared  in  Scripture,  which  sure  are  Peace, 
universal  and  conditionate,  not  absolute  and  particular,  the  turmoil  and 
heat  and  impertinence  of  disputes  had  been  prevented,  which  now  goes 
for  an  engagement  in  God's  cause,  the  bare  fervour  and  zeal  in  which  is 
taken  in  commutation  for  much  other  piety,  by  many  the  most  eager 
contenders.     The  doctrines,  being  deemed  doctrines  of  God,  are  counted 
evidences  of  sanctified  men,  and  affix  the  censure  of  carnality  on  opposers, 
and   from  hence   come  bitter   envyings,   railings,  and  at  the   least   evil 
surmisings  ;  and  these  are  most  contrary  to  the  outward  peace  of  a  Church 
or  Nation. 

And  for  particular  men's  souls,  if  the  rigid  doctrines  be  found  apt  to  §•  25- 
cool  all  those  men's  love  of  God,  who  have  not  the  confidence  to  believe 
themselves  of  the  number  of  the  few  chosen  vessels,  and  to  beget  security 
and  presumption  in  others,  who  have  conquered  those  difficulties,  and 
resolved  that  they  are  of  that  number,  and  to  obstruct  industry  and 
vigorous  endeavours  and  fear  of  falling,  and  so  to  have  malignant  in 
fluences  on  practice,  yet  seeing  it  is  the  believing  the  Anti- Remonstrant 
Schemes,  one  or  other  of  them,  to  be  the  truth  of  God,  which  lies  under 
these  ill  consequences,  the  bare  laying  them  aside  leaves  every  man  indis 
pensably  under  the  force  of  Christ's  commands  to  disciples,  terrors  to 
the  unreformed,  and  conditional,  most  expressly  conditional,  promises  to 
all;  and  those  being  substantially  backed  with  the  firm  belief  of  all  the 
Articles  of  the  Creed,  particularly  of  the  Judgment  to  come,  are  by  the 
Grace  of  God  abundantly  sufficient  to  secure  Evangelical  obedience,  the 
true  foundation  of  peace  to  every  Christian  soul ;  and  therefore  I  say,  est 
aliquid  prodire  tenus :  your  negative  part,  if  there  were  no  more  behind, 
will  be  of  sovereign  use  to  all  that  have  been  seduced  into  any  liking  of 
those  errors,  which  are  by  a  man  of  your  moderation  and  judgment,  in 
despite  of  contrary  prepossessions,  on  reasons  so  convincing  and  per 
spicuous,  rejected. 

But  in  the  space  of  thirty-four  years,  though  you  have  permitted  your  §•  26« 
genius  to  lead  you  to  other  studies,  (which,  if  your  rejections  be  granted, 
I  shall  willingly  confess  to  be  more  universally  profitable,  than  any 
minuter  searches  into  the  Decrees)  those  of  Moral  or  Practical  Divinity, 
yet  it  seems  you  have  not  lived  such  an  obstinate  Recluse  from  the 
disputes  and  transactions  of  men,  but  that  occasions  you  have  met  with  to 
excite  your  faculties,  to  wade  a  little  further  into  the  positive  part  of  these 
doctrines ;  and  indeed  it  is  hard  to  conceive  how  a  man  can  have  spent  so 
many  hours,  as  the  survey  of  Doctor  Twisse's  Vindiciae  Gratiae,  were  it 
never  so  slight  and  desultory,  must  have  cost  you,  without  some  other 
reflections,  besides  those  of  bare  aversation  to  his  hypothesis. 

To  these  you  at  length  proceed,  proposing  them  with  difference,  owning       §•  */• 
some  of  them  as  your  present  thoughts  and  opinion,  whilst  in  others  you 
profess  to  be  purely  sceptic,  and  to  propose  them  only  as  conjectures  that 


304  A  LETTER  TO  DR  SANDERSON 

seem  to  you  in  the  mean  time  not  improbable,  until  you  meet  with  some 

other  more  satisfactory.     And  in  making  this  difference  I  fully  accord  with 

you,  discerning  that  undeniable  evidence  of  grounds  in  the  former,  which 

Difference    is  not  so  readily  discoverable  in  the  latter.     I  shall  therefore  follow  your 

Gin^n       direction  herein,  and  rank  these  severally,  setting  down  those  which  you 

and  Con-     ovvn  as  your  opinion  first;  and  afterward,  with  that  note  of  difference, 

jectures.       proceed  to  your  conjectures. 

§.  28.  Concerning  the  Decrees  of  Election  and  Reprobation,  your   present 

Three  Pro-  Opmion  js  contained  in  these  three  Propositions,  prefaced  with  two  more, 
concerning  which  are  but  the  disavowing  the  three  ways  of  Massa  nondum  condita, 
God's  De-  condita  ante  Lapsum,  et  corrupta. 

^c3'  That  man  being  made  upright,  and  so  left  in  manu  con- 

Man's  Fall,  silii  sui,  *  God  permitting  him  to  act  according  to  that 
freedom  of  Will  whereiuith  as  a  reasonable  creature  He  had 
endowed  him,  did  by  his  own  voluntary  disobedience,  through 
the  cunning  of  Satan  tempting  him  thereunto,  fall  away  from 
God,  cast  himself  into  a  state  of  sin  and  misery,  under  the 
bondage  of  Satan,  without  any  power,  possibility,  or  so 
much  as  desire  to  recover  himself  out  of  that  wretched  con 
dition.  All  which  God  did  decree  not  to  hinder,  as  purposing 
to  make  use  thereof  as  a  fit  occasion  for  the  greater  mani 
festation  of  His  power,  wisdom,  goodness,  mercy,  justice,  fyc. 
Of  this  my  opinion  is,  that  it  is,  in  every  branch  of  it,  so  undeniably 
founded  in  the  express  affirmations  of  Holy  Writ,  that  there  can  be  no 
doubt  of  it  to  any  Christian. 

§.  30.  Secondly,  That  man  being  thus  fallen,  God  out  of  His 
o^cJmst*  ^nfin^te  compassion  to  His  creature,  made  after  His  own 
for  Man-  image,  and  that  Satan  might  not  finally  triumph  in  so  rich 
a  conquest,  if  the  whole  mass  of  mankind  should  perish, 
decreed  to  send  His  only  begotten  Son  Jesus  Christ  into  the 
world,  to  undertake  the  great  work  of  our  Redemption,  and 
to  satisfy  His  justice  for  sin,  that  so,  notwithstanding  the  same, 
the  whole  mass  of  mankind  lost  by  the  Fall  of  the  first  Adam, 
might  be  restored  to  a  capability  of  Salvation,  through  the 
mercy  of  God,  and  the  merits  of  Jesus  Clirist,  the  second 
Adam. 

In  this,  compared  with  what  you  before  said,  and  afterwards  add,  I  dis 
cern  your  full  agreement  to  the  words  of  our  Church  Catechism,  as  those 
are  exactly  consonant  to  the  manifold  testimonies  of  sacred  Writ,  that 
Christ  died  for,  and  thereby  redeemed  all  mankind :  your  words  being 
not,  to  my  apprehension,  capable  of  any  of  those  evasions,  that  others  are 

*  Quoted  by  Sanderson  in  Sermon  vii.  ad  Aulam,  §.  6.  and  Sermon  vi.  ad 
Populum,  §.29. 


CONCERNING  GOD'S  GRACE  &  DECREES.    305 

willing  to  reserve  themselves  in  this  business,  as  of  His  dying  sufficiently, 
but  not  intentionally  for  all,  for  that  Kprjo-cfrvyfTov  is  superseded  by  your 
words  of  God's  sending  Christ,  fyc.  that  so  mankind,  fyc.  which 
must  needs  import  His  unfeigned  intention  that  mankind  should  be 
restored  to  a  real  capability  of  Salv&tion ;  which  is  not  with  truth  affirma- 
ble,  if  any  one  individual  of  that  whole  kind  be  absolutely  passed  by,  or 
left,  or  excluded  from  his  part  in  this  restoration,  and  capability  of  Salva 
tion  ;  which  yet  we  must  resolve  many  millions  to  be,  if  that  which  is 
perfectly  necessary  to  the  recovery  of  those  which  were  so  totally  lost,  as 
your  former  Proposition  truly  supposed,  be  not  really  and  effectively  made 
up  to  them  by  Christ.  And  as  in  this  full  latitude  I  am  obliged  to  under 
stand  you,  so  I  wish  not  any  more  pregnant  words  to  express  it,  than 
those  which  you  have  chosen. 

Thirdly,  That  Man  having  by  his  Fall  rendered  himself  Th§n31* 
uncapable  of  receiving  any  benefit  from  the  Covenant  made  Covenant. 
with  him  in  his  first  Creation,  God  was  graciously  pleased 
to  enter  into  a  new  Covenant  with  mankind,  founded  in  His 
Son  Jesus  Christ,  consisting  of  Evangelical  but  conditional 
promises,  of  granting  remission  of  sins,  and  everlasting  life, 
upon  the  condition  of  faith  in  Christ,  repentance  from  dead 
works,  and  neiv  obedience ;  and  gave  commandment  that  the 
said  Covenant  by  the  preaching  of  the  Gospel  should  be 
published  throughout  the  world.  This,  you  say,  you  conceive  to 
be  that  which  the  Arminians  call  the  general  Decree  of  Pre 
destination,  but  is  rejected  by  the  Calvinists;  and  that  all 
these  Decrees  are,  according  to  our  weak  manner  of  under 
standing  the  way  of  Gods  counsels,  salva  coexistentia  et 
praesentialitate  rcrum  omnium  in  mente  Divina  ab  aeterno, 
antecedent  to  the  Decrees  of  Election  and  Reprobation. 

To  this  also  I  fully  assent,  both  as  to  the  truth  and  fulness  of  the 
expression  in  every  part,  especially  in  that  of  God's  entering  with  mankind, 
without  any  restraint,  the  new  Covenant,  founded  in  Christ ;  of  the  con- 
ditionateness  of  the  promises  of  that  new  Evangelical  Covenant ;  of 
repentance  and  new  obedience,  together  with  faith  in  Christ,  making  up 
that  complete  condition ;  of  the  antecedency  of  this  Covenant  in  Christ, 
and  the  command  of  publishing  it  throughout  the  world,  to  the  Decrees 
of  Election  and  Reprobation  :  which  seems  to  me  to  be  expressly  set  down 
from  Christ's  words,  And  He  said  unto  them,  Go  ye  into  all  the  world,  and  g.  Markxvi. 
preach  the  Gospel  to  every  creature.  He  that  believeth  and  is  baptized  shall  15,  t6. 
be  saved;  he  that  believeth  not,  shall  be  damned  ;  which  evidently  founds 
those  two  Decrees  in  the  precedaneous  preaching,  and  men's  receiving  or 
rejecting  of  the  Gospel. 

And  when  the  Gospels  are  all  so  express  in  setting  down  that  command       §-32. 

of  Christ  to  His  Apostles  of  preaching  the  Gospel  to  all  the  world,  to  the  The  D^ree 

of  publish- 
SANDERSON,  VOL.  V.  X  ing. 


306  A  LETTER  TO  DR.  SANDERSON 

the  Gospel  whole  Creation,  i.  e.  the  whole  Gentile,  as  well  as  Jewish  world,  (and  the 
to  all  the  travels  of  the  Apostles  witness  their  obedience  to  it)  and  when  the  com 
mand  of  Christ  is  equivalent  with  a  Decree,  and  His  giving  of  that  in 
time  an  evidence  of  its  being  by  Him  predestined  from  all  eternity,  it  is 
very  strange  that  this  should  be  denied  or  questioned  by  the  Calvinists,  or 
the  Arminians  rejected  by  them,  when  in  effect  they  do  but  repeat  Christ's 
own  words,  who  if  He  gave  command  to  publish  the  Gospel  to  all,  then 
must  the  publishing  of  the  Gospel  be  matter  of  a  general  Decree,  there 
being  no  other  so  sure  a  way  of  discerning  what  was  ab  aeterno  predestined 
by  God  in  His  secret  counsel,  as  the  Scriptures  telling  us  what  was  by  the 
Father  or  Christ  in  time  actually  commanded. 

§•  33-  Thus  far  and  no  further  reach  those  which  you  own  to  be  your  present 

Evangelical        .    .  .    .  ,,  .         , 

Obedience.  Opinions,  and  pronounce  of  them,  that  you  are  SO  jar    convinced 

from  the  phrases  and  expressions  frequent  in  Scripture,  that 
you  cannot  but  own  them  as  such.  And  then  let  me  tell  you,  it 
were  very  happy  that  all  men  would  agree  in  these,  and  yet  more  happy, 
if,  instead  of  more  curious  enquiries,  they  would  sit  down,  and  betake 
themselves  uniformly  and  vigorously  to  that  task,  which  these  data  bind 
indispensably  upon  them,  and  which  is  of  that  weight,  that  it  may  well 
employ  the  remainder  of  their  lives  to  perform  it  to  purpose,  I  mean  the 
work  of  Evangelical  Obedience,  the  condition  of  the  new  Covenant, 
without  which  the  capability  of  pardon  and  Salvation,  which  was  purchased 
for  mankind  in  general  and  for  every  man,  shall  never  be  actuated  to 
any. 

§.  34.  Beyond  these  therefore,  what  you  add  you  acknowledge  to  be  but  con- 

Matters  of   ;ectures,  which  though  to  you  they  seem  not  improbable,  yet  you  profess 
Conjecture.  J  >        ,  .  .         .       ,  A     -,   -r • c  ., 

to  maintain  your  eTroxn  or  scepticism  in  them.     And  if  in  any  of  these 

I  should,  on  the  same  terms  of  conjecture  or  seeming  probability,  differ 
from  you,  this  still  were  fully  to  accord  with  you  in  the  general,  viz.  the 
suspension  of  belief,  and  proceeding  no  further  than  conjectures  in  these 
things. 

What  the  issue  will  be,  shall  now  be  speedily  experimented,  by  proceed 
ing  to  a  view  of  them,  remembering  still  that  you  propose  them  but  as 
conjectures. 

Th§fi35  The  first  is'  That  the  object  of  the  Decrees  of  Election  and 
Reprobation,  as  they  are  set  forth  in  the  Scripture,  seemeth 
to  you  to  be  man  preaclied  unto.  Those  being  elected  to 
eternal  life,  who  receive  Christ,  as  He  is  offered  to  them  in 
the  Gospel,  viz.  as  their  Lord  and  Saviour,  and  those  repro 
bated,  who  do  not  SO  receive  Him.  Herein  I  not  only  perfectly 
agree  with  you;  but  more  than  so,  I  do  think  it  an  unquestionable  truth, 
which  carries  its  evidence  along  with  it,  and  so  will  be  acknowledged  by 
any  that  observes  the  limitation  by  you  affixed  to  the  subject  of  the  Propo- 

The  object    sition,  the  object  of  the  Decrees,  ( as  they  are  set  forth  in  the  Scripture.' 

F°r  he  that  sha11  but  consider  tnat  the  Hol7  Scripture  is  a  donative 
afforded  us  by  God,  and  designed  for  our  eternal  advantages,  not  to  enable 


CONCERNING  GOD'S  GRACE  &  DECREES.  307 

us  to  judge  of  others,  but  ourselves,  not  to  discover  all  the  unsearchable 
recesses  of  His  closet,  or  secret  counsels,  abscondita  Domino  Deo  nostro, 
but  to  reveal  to  men  those  truths  which  themselves  are  concerned  in, 
would  make  no  difficulty  to  conclude,  that  the  Scripture  speaks  only  of  those 
to  whom  it  speaks,  and  as  the  Apostle  saith,  What  hath  he  to  do  to  judge  iCor.v.  12. 
them  that  are  without  ?  leaving  them  wholly  to  God's  judgment,  so  doth 
the  Scripture  declare  God's  dealing  only  with  those  to  whom  the  Scrip 
ture  comes,  to  whom  some  way  or  other,  whether  by  writing  or  preaching 
it  matters  not,  the  Gospel  of  Christ  is  revealed. 

This  as  it  appears  by  innumerable  evidences  in  the  Scripture,  so  it  is  §•  36- 
put  beyond  all  dispute  by  that  even  now  recited  text,  at  Christ's  farewell, 
His  commission  to  His  Apostles,  and  declaration  of  the  fixed  determined 
consequences  of  it,  an  express  transcript  of  God's  eternal  destinations  or 
Decrees  in  that  matter,  Go  into  all  the  world,  and  preach  the  Gospel  to  S.Markxvi. 
every  creature.  He  that  believeth  and  is  baptized  shall  be  saved  j  and  he 
that  believeth  not  shall  be  damned.  In  which  words  what  can  be  the 
meaning  of  shall  be  saved,  and  shall  be  damned,  but  this,  that  God  hath 
decreed  Salvation  and  damnation  to  such?  Those  therefore  are  the  object 
of  those  Divine  Decrees,  who  are  the  subject  of  that  Proposition ;  and  those 
are  evidently  men  preached  to,  of  which  some  believe,  and  are  baptized ; 
and  those  have  their  parts  in  the  first  Decree,  that  of  Election  to  Salvation: 
some  reject  the  Gospel,  and  believe  not,  and  those  fall  under  the  second 
branch,  that  of  rejection  to  damnation. 

Against  the  evidence  of  this  no  opposition  can  be  made;  and  to  this  it  is       §  37. 
undeniably  consequent,  that  all  the  Decrees  whereof  Scripture  treateth  ^  Scrip- 
are  conditionate,  receiving  Christ  as  the  Gospel  offers  Him,  as  Lord  and  ^™s  c^_      ^ 
Saviour;  the  former  as  well  as  the  latter  being  the  condition  of  Scripture  ditionate. 
Election;  and  the  rejecting  or  not  receiving  Him  thus,  the  condition  of  the 
Scripture  Reprobation. 

As  for  any  other  which  can  be  fancied  distant  from  this,  and  so  all       §•  38- 
absolute  Election  or  inconditionate  Reprobation,  it   must  needs  be  re 
solved  to  be  the  mere  invention  and  fabric  of  men's  brains,  without  the 
duct  of  God's  Spirit  in  Scripture,  which  if  at  least  it  hold  not  a  strict 
analogy  with  that  which  the  Scripture  hath  thus  revealed  to  us,  will  never  Temerity  of 

be  excused  from  great  temerity,  and  the  sin  of  dogmatizing,  the  rifling:  mtroducin§ 
-.    ,,  i      ,  •  •     j.-          •/•  .    T          r      absolute 

God's  secrets,  and  setting  up  our  own  imaginations,  if  not  prejudices,  for  Decrees. 

the  oracles  of  God.  If  this  were  well  thought  of,  it  would  infallibly  set  a 
period  to  all  further  disputes  on  this  subject.  And  the  Proposition,  which 
I  have  last  set  down  from  you,  is  so  irrefragably  convincing,  that  I  hope 
it  may  be  successful  to  so  good  an  end,  and  all  men  that  read  it,  resolve  it 
their  duty  to  preach  no  other  Decrees  of  God  from  Scripture,  but  this,  that 
all  that  receive  the  Gospel  preached,  and  live  according  to  the  prescript 
rule  thereof,  (for  that  is  to  receive  Christ  as  there  He  is  offered  to  them, 
as  a  Lord  and  Saviour)  shall  be  saved;  and  all  they  that  reject  it,  when  it 
is  thus  revealed,  or  live  in  contradiction  to  the  terms  whereon  it  is 
established,  shall  be  damned.  This  would  probably  change  curiosity  into 
industry,  unprofitable  disquisitions  into  the  search  and  trying  of  our  own 
ways,  and  working  out  our  own  Salvation. 

X9 
.  & 


308  A  LETTER  TO  DR.  SANDERSON 

§.  39.  To  this  Proposition,  if  it  shall  be  granted,  you  annex  two  Corollaries ; 

and  I  that  have  not  only  yielded  but  challenged  the  undoubted  truth  of 
the  Proposition,  can  make  no  question  of  the  Corollaries.  The  first  is 
this, 

§.40.  That  it  will  be  impossible  to  maintain  the  Doctrine  of 
Universal  Grace  in  that  manner  as  the  Remonstrants  are 
said  to  assert  it,  against  the  objection  which  is  usually  made 
by  their  adversaries,  how  Evangelical  Grace  can  be  offered 
to  such  nations  or  persons,  as  never  had  the  Gospel  preached 
unto  them. 

§•  4*.  The  truth  of  this  Corollary,  as  of  all  other,  must  be  judged  of  by  the 

the  Hea,r  dependence  from  the  Principle,  the  connexion  it  hath  with  the  former 
thens  have  Proposition,  that  spake  of  the  Decrees  as  they  are  set  forth  in  Scrip- 
Evangelical  ture,  and  of  the  condition  required  of  them  that  are  elected  to  Salvation, 
receiving  Christ  preached,  as  He  is  offered  in  the  Gospel;  and  accordingly 
it  is  most  evident,  that  they  that  will  found  their  Doctrine  on  Scripture, 
must  find  not  only  difficulty,  but  impossibility  to  maintain  the  gift  of 
Evangelical  Grace,  (which  I  suppose  to  be  a  supernatural  power  to  believe 
and  obey  the  Gospel)  to  those,  to  whom  the  Gospel  hath  never  been 
revealed.  What  the  Remonstrants  are  said  to  assert  in  this  matter,  I  shall 
forbear  to  examine,  because  I  design  not  to  engage  in  any  controversy  at 
this  time  with  any  :  only,  as  on  one  side  it  is  evident,  that  their  adversaries 
can  receive  no  benefit  by  the  objection,  the  salvability  of  all  to  whom  the 
Gospel  is  preached,  being  as  contrary  to  their  Doctrine  of  only  the  Elect, 
as  it  would  be  if  extended  to  the  Heathens  also,  all  Christians  being  not 
with  them  in  the  number  of  the  Elect;  so,  on  the  other  side,  I  should 
think  it  strange  that  in  our  present  notion  of  Evangelical  Grace,  for  a 
strength  from  God  to  receive  and  obey  the  Gospel  preached,  it  should  by 
the  Remonstrants  or  any  other  be  affirmed  from  Scripture,  that  it  is  given 
or  offered  to  those  to  whom  the  Gospel  hath  not  been  revealed.  St.  Paul 
styles  the  Gospel,  the  power  of  God  unto  Salvation,  and  the  preaching  of  it  the 
SiaKovia  Tlv€i> paros,  administration  of  the  Spirit,  and  indeed  the  Spirit  is  in 
Scripture  promised  only  to  them  who  believe  in  Christ;  and  therefore,  speak 
ing  of  what  may  be  maintained  by  Scripture,  and  confining  the  speech  to 
Evangelical  Grace,  the  universality  of  it  can  no  further  be  by  that  main 
tained  to  extend,  than  to  those  to  whom  the  Gospel  is  preached;  for  if 
Faith  cometh  by  hearing,  and  hearing  by  the  Word,  i.  e.  preaching  the 
Gospel,  it  must  follow,  they  cannot  believe,  and  so  have  not  Evangelical 
Grace,  or  strength  to  believe  without  a  preacher. 

§.42.  And  therefore  I  remember  the  learned  Bishop  of  Sarisbury,  Doctor 

Davenant,  in  his  Lent  Sermon,  I  think  the  last  he  preached  before  the 
King,  *  declared  his  opinion  to  be  as  for  Universal  Redemption,  so  for 
Universal  Grace  within  the  Church ;  and  as  for  this  he  was,  I  think,  by 

*  In  the  year  1630.   Bp.  Davenant's     Fuller's  Church  History,  Bk.  ix.  Cen- 
relation  of  the  whole  matter,  in  a  Letter     tury  xvii.  §.  16. 
addressed  to  Dr.  Ward,  may  be  seen  in 


CONCERNING  GOD'S  GRACE  &  DECREES.    309 

none  accounted  an  Arminian,  so  I  never  heard  any  that  was  of  the 
Remonstrant  persuasions  unsatisfied  with  the  scantiness  of  that  declara 
tion,  but  thought  it  as  much,  as,  speaking  of  Grace  in  the  Scripture 
notion  of  it,  Evangelical  Grace,  could  with  any  reason  be  required  of 
him. 

As  for  the  state  and  condition  of  Heathens,  to  whom  the  Gospel  is  not  §.  43- 
revealed,  and  yet  it  is  no  fault  of  theirs  that  it  is  not,  as  all  those  that 
lived  before  Christ  and  many  since,  as  it  is  evident  the  Scripture  was  not 
delivered  to  them,  nor  consequently  gave  to  us,  Christians,  rules  for  the 
judging  of  them,  so  it  is  most  reasonable  which  you  add  in  your  second 
Corollary,  which  is  this, 

That  into  the  consideration  of  God's  Decrees  such  nations      S;44- 

7777  °f  the    C°n' 

or  persons  are  not  at  all  to  be  taken,  as  never  heard  of  the  dition  of 
Gospel;  but  they  are  to  be  left  wholly  to  the  judgment  of  God,  ^^he 
since  He  hath  not  thouglit  fit  to  reveal  to  us  any  certainty  Gospel  is 
concerning  their  condition,  but  reserved  it  to  Himself,  amongst  ™J  r 
His  other  secret  counsels,  the  reasons  of  His  wonderful  and 
unsearchable  dispensations  in  that   kind.     To  which  I  most 
willingly  subscribe  in  every  tittle,  and  challenge  it  as  the  just  debt  to  the 
force  of  that  reason  that  shines  in  it,  that  no  man  pass  fatal  decretory 
sentences  on  so  great  a  part  of  mankind,  by  force  of  those  rules,  which 
they  never  heard  of,  nor  without  hearing  could  possibly  know  that  they 
were  to  be  sentenced  by  them.     And  this  the  rather,  upon  four  considera-  Four  con- 
tions  which  Scripture  assures  us  of.     First,  that  as  all  men  were  dead  in  SI«erations 
Adam,  so  Christ  died  for  all  that  were  thus  dead,  for  every  man,  even  for  them, 
those  that  deny  Him,  and  finally  perish :  which  as  it  must  needs  extend  The  first, 
and  be  intended  by  Him  that  thus  tasted  death  for  them,  to  the  benefit  of 
those  that  knew  Him  not,  (for  if  He  died  for  them  that  deny  Him,  why 
not  for  them  that  are  less  guilty,  as  having  never  heard  of  Him,  especially 
when  it  is  not  the  Revelation  of  Christ,  to  which  the  Redemption  is  affixed, 
but  His  Death)  so  the  certain  truth  of  this  is  most  expressly  revealed  and 
frequently  inculcated  in  the  Scripture,  though  nothing  be  there  found  of 
God's  Decrees   concerning  them,  upon  this  ground  especially,  that  no 
person   of  what  nation  soever  should  have  any  prejudice  to  Christian 
Religion  when  it  should  be   first   revealed  to   him,  when  he  finds   his 
interest  so  expressly  provided  for  by  so  gracious  a  Redeemer,  who,  if  He 
had  not  died  for  every  man,  it  were  impossible  for  any  preacher  to  assure 
an  infidel  that  He  died  for  him,  or  propose  any  constringent  reason  to 
him,  why  he  should  believe  on  Him  for  Salvation.     To  this  it  is  con 
sequent  that  whatsoever  God's  unrevealed  ways  are,  to   deal  with  any 
Heathen,  what  degree  of  repentance  from  dead  works,  obedience,  or  per 
formance  soever  He  accept  from  them,  this  must  needs  be  founded  in  the 
Covenant  made  with  mankind  in  Christ,  which  you   most   truly  have 
established,  there  being  no  other  Name  under  Heaven,  no  Salvation  pos 
sible  to  lapsed  man  by  any  other  Covenant,  which,  being  set  in  opposition 
to  the  first  Covenant  of  perfect  unsinning  obedience,  and  therefore  called 


310 


A  LETTER  TO  DR.  SANDERSON 


§.45- 

The  second. 


§.46. 
The  third. 


De  Libero 
Arbitrio, 
iii.  cap.  xvi. 
§•  45- 

§•47- 
The  fourth. 


Horn.  i.  1 8. 


a  second  and  Evangelical  Covenant,  on  condition  only  of  sincere  obedience, 
of  doing  what  by  God's  gift,  purchased  by  Christ,  men  are  enabled  to  do, 
it  follows  still,  that  whatsoever  acceptation  or  mercy  they  who  never  heard 
of  Christ  can  be  imagined  to  have  afforded  them  by  God,  must  be  con 
formable  to  the  tenour  of  the  Evangelical  Covenant,  and  so  to  the  praise 
of  the  glory  of  tlat  G  cce,  whereby  whosoever  is  accepted  by  God,  is 
accepted  in  the  Beloved. 

The  second  consideration  is  the  analogy,  which,  in  one  respect,  is 
observable  between  those  to  whom  the  Gospel  is  not  revealed,  and  all 
children  and  idiots  within  the  pale  of  the  Church ;  for  although  believing 
in  Christ  were  supposed  equally  by  the  law  of  Scripture  to  be  exacted  of 
all,  and  so  of  both  those  sorts,  (nay  by  the  intervention  of  thy  vow  of 
Baptism  to  be  more  expressly  the  obligation  of  those  that  are  baptized 
than  those  that  are  not,)  yet  there  is  no  reason,  producible  to  free  the 
Christian  children  and  idiots  from  the  blame  of  not  believing,  which  will 
not  with  equal  force  be  producible  for  those  Heathens  to  whom  the  Gospel 
was  never  revealed,  it  being  as  impossible  to  see  without  the  presence  of 
the  object,  as  without  the  faculty  of  sight,,  without  the  sun,  as  without 
eyes,  without  the  revelation  of  Christ,  as  without  the  intellective  faculty ; 
which  if  it  be  not  part  of  the  importance  of  that  Decree  of  Heaven,  Go  and 
preach,  and  then  he  that  believeth  not  shall  be  damned,  yet  it  is  fully 
accordant  to  it,  and  shews  that  that  Text  was  not  designed  to  give  suffrage 
to  the  damnation  of  all  but  Christians,  which  is  all  that  your  Corollary,  or 
my  observations  have  aspired  unto ;  to  which  it  is  yet  further  necessarily 
consequent,  that  these  Scripture  Decrees  which  you  speak  of  (and  whoso 
ever  speaks  of  any  other  must  be  resolved  to  speak  from  some  other 
dictate  than  that  of  Scripture,)  comprize  not  all  men,  no,  nor  all  baptized 
Christians  under  them,  being  terminated  only  in  those  to  whom  the  Gospel 
is  revealed ;  and  those  certainly  are  not  all  that  are  brought  into  the  world, 
or  even  to  Baptismal  new  birth. 

The  third  consideration  is,  that  seeing  the  Scripture  assures  us,  that 
they  which  have  received  more,  of  them  more  shall  be  required,  and  that 
he  that  knoweth  and  doeth  not,  shall  be  beaten  with  many  stripes,  this 
must  needs  advertize  us  that  whatever  privileges  Christians  may  have 
beyond  Heathens,  this  is  not  one,  that  a  smaller  degree  of  obedience  and 
performances  shall  be  accepted  of  them  than  of  Heathens  would  be,  but 
the  contrary,  that  to  whom  less  is  given,  less  will  be  required,  according 
to  that  of  S.  Augustine,  Ex  eo  quod  non  accepit  nullus  reus  est,  No  man  is 
guilty  from  that  which  he  hath  not  received. 

The  fourth  consideration  is,  that  God  rewards  those  that  have  made  use 
of  the  single  talent,  that  lowest  proportion  of  Grace  which  He  is  pleased 
to  give ;  and  the  method  of  His  rewarding  is  by  giving  them  more  Grace, 
which  as  it  is  in  some  degree  applicable  to  Heathens,  who  have  certainly 
the  talent  of  natural  knowledge,  and  are  strictly  responsible  for  it,  so  if 
they  use  not  that,  but  retain  the  truth  in  unrighteousness.,  that  makes  their 
condition  but  the  same  with  ours,  who  are  finally  lost  also,  and  at  the 
present  have  our  talent  taken  away  from  us,  if  we  make  not  the  due  use  of  it. 


CONCERNING  GOD'S  GRACE  &  DECREES.  311 

This,  it  is  visible,  hath  befallen  those  nations  who  once  had  the  Gospel  §.48. 
preached  to  them,  and,  after  the  knowledge  of  the  truth,  returned  to  their 
heathen  sins,  and  so  had  their  candlestick  taken  from  them,  to  which, 
and  not  to  God's  primary  denying  them  Evangelical  Grace,  their  present 
barbarity  is  to  be  imputed.  And  the  only  conclusion  which  we  can  hence 
duly  make,  is  the  acknowledgment  of  God*s  just  judgments  on  them,  and 
reasonable  fear  lest  He  deal  in  like  manner  with  us,  if  we  transcribe  their 
copy,  imitate  them  in  their  demerits.  Should  God  most  justly  thus  punish 
this  nation  at  this  time,  could  it  either  now  or  in  future  ages  be  reasonable 
hence  to  argue  against  the  Doctrine  of  Universal  Grace,  in  case  there  were 
a  concurrence  of  all  other  evidences  for  the  truth  of  the  Doctrine  ?  Cer 
tainly  it  could  not.  In  like  manner  then  it  cannot  be  reasonable  to  argue 
thus  from  the  like  fate,  and  effects  on  other  nations. 

To  which  I  may  add,  that  Christ  being,  we  know,  in  God's  Decree  and       §.  49- 
Promise,  the  Lamb  slain  from  the  beginning  of  the  world,  if  this  argument 
be  now  of  force  against  the  Heathens,  it  must  equally  hold  against  all  that 
understood  no  more  of  the  predictions  of  Christ,  than  the  Pagans  do  now 
of  the  history. 

And  then  it  must,  should  it  have  force,  follow,  not  only  that  the  §.  50. 
Sacrifice  of  Christ  was  intended  to  be  of  avail  to  none  but  the  Jews,  to 
whom  only  the  oracles  of  God  were  committed,  (which  yet  you  acknow 
ledge  was  intended  to  all)  but  also  that  as  far  as  we  have  ways  of  judging, 
a  very  small  part  of  those  Jews  received  the  salvific  Grace  of  Christ,  if  it 
were  confined  and  annexed  to  the  revelation  and  belief  of  Him.  For  if  we 
may  judge  of  other  ages  by  that  wherein  Christ  appeared,  the  prophecies 
of  the  crucified  Messias  were  very  little  understood  by  that  people.  All 
this  makes  it  more  prudent,  and  rational,  and  pious,  to  search  our  own 
ways,  than  to  pass  sentence  on  other  men;  which  is  the  only  thing  I  have 
aimed  at  in  these  four  considerations. 

Your  second  Proposition,  which  you  tender  as  a  Conjecture,  I  cannot       §.51. 
but  own  under  an  higher  style  of  an  evident  truth  of  Scripture.     It  is  The  second 
this,  That  there  is  to  the  outward  tender  of  Grace  in  the  anundoubt- 
ministry  of  the  Gospel  annexed  an  inward  offer  also  of  the  ed  truth- 
same   to  the  heart,  by  the  Spirit  of  God  going  along  with  inward 
His  Word,  which  some  of  the  Schoolmen  call  auxilium  Gratiae  nj^ed  tothe 
generale,  sufficient  in  itself  to  convert  the  soul  of  the  hearer,  Ministry  of 
if  he  do  not  resist   the  Holy  Ghost,  and  reject  the   Grace 
offered :  which  as  it  is  grounded  upon  these  words,  Behold, 
I  stand  at  the  door,  and  knock ;  and  upon  very  many  other 
passages  of  Scripture  beside,  so  it  standeth  with  reason  that 
the  offer,  if  it  were  accepted,  should  be  sufficient  ex  parte  sui 
to  do  the  work;  ivhich,  if  not  accepted,  is  sufficient  to  leave 
the  person  not  accepting  the  same  unexcusable.     This,  I  say, 
I  am  obliged  to  assent  to  in  the  terms,  and  upon  the  double  ground  both 
of  Scripture  and  Reason,  whereon  you  induce  it.     If  there  were  but  one 


312  A  LETTER  TO  DR.  SANDERSON 

text  of  Scripture  so  convincingly  inferring  it,  that  sure  would  advance  it 
above  a  barely  probable  Conjecture.  But  I  think  the  whole  tenour  of  the 
New  Testament  enforceth  the  same;  and  though  you  name  but  one,  you 
say  there  are  many  other  passages  of  Scripture,  on  which  it  is  founded. 
I  shall  mention  but  two,  i  .  That  of  the  Apostle,  who  calls  preaching  the 
word,  didKoviav  IIi/eu/zaTos,  the  administration  of  the  Spirit,  which  the 
Father  expresses  by  Verbum  vehiculum  Spiritus,  '  the  Word  is  the  chariot 
in  which  the  Spirit  descends  to  us.'  2°.  That  description  of  resisting  the 
Acts  vii.  Holy  Spirit,  which  St.  Stephen  gives  us,  by  their  being  like  the  Jews, 
which  persecuted  the  Prophets  which  spake  unto  them,  which  concludes 
the  Holy  Spirit  to  be  given  with  the  preaching  of  the  Gospel,  else  how 
could  the  rejecting  and  persecuting  the  one  be  the  resisting  of  the  other  ? 
So  likewise  though  you  mention  but  one  reason,  yet  that  is  as  constringent 
as  many,  nothing  but  sufficiency  of  supernatural  Grace  being  competent 
to  render  him,  that  is  acknowledged  naturally  impotent,  unexcusable. 
And  therefore  deeming  that  abundantly  confirmed  to  advance  it  above  a 
disputable  problem,  I  proceed  to  the  next  Proposition,  the  third,  which 
you  rank  under  the  style  of  Conjectures.  It  is  this, 
§•  52.  That  because,  the  sufficiency  of  this  General  Grace  not- 

The  third          .  t 

Conjecture  withstanding,  through  the  strength  of  natural  corruption  it 
G^ace  anc?1  m&lt  happen  to  prove  uiieffectual  to  all  persons,  God  vouch- 
Scripture     safed  out  of  the  super  effluence  of  His  goodness,  yet  ex  mero 
and.CRepro-  beneplacito,  without  any  thing  on  their  part  to  deserve  it,  to 
bation.        confer   upon  such  persons  as  it  pleased  Him  to  fix   upon, 
(without  inquiring  into  under  what  qualifications,  prepara 
tions,  or  dispositions  considered,)  a  more  special  measure  of 
Grace   which   should    effectually  ivork   in  them  faith   and 
perseverance  unto  Salvation.     This,  you  say,  you  take  to  be  the 
Election  especially  spoken  of  in  the  Scriptures ;  and  if  so,  then 
the   Decree   of  Reprobation  must   be   nothing   else   but   the 
dereliction   or  preterition   of  the   rest,    as   to    that   special 
favour  of  conferring  upon  them  this  higher  degree  of  effectual 
Grace.      Against    this,    you  say,  you   know    enough  may  be 
objected,    and   much   more   than    you   esteem  yourself  able    to 
answer,  yet  to  your  apprehension  somewhat  less  than  may  be 
objected  against  either  of  the  extreme  opinions. 

Anfmadver-      °f  this  Pr°P°sition>  as  being  the  first  by  vou  produced,  to  which  your 
sions  on       caution  seems  to  be  due,  some  things  may  in  passing  be  fitly  noted, 
this  Con-         First,  that  for  the  stating  of  that  community  which  is  here  set  down  as 
JTheUfirst      the  °^ect  °f  Election  and  Reprobation,  and  expressed  by  a  general  style 
e  all  persons/  this  caution  is  necessarily  to  be  taken  in,  that  the  Proposi 
tion  is  not  to  be  interpreted  in  the  utmost  latitude  that  the  style  '  all 
persons'  is  capable  of,  but  as  analogy  with  your  former  doctrine  strictly 
requires,  for  the  generality  of  men  preached  to ;  and  so  neither 


CONCERNING  GOD'S  GRACE  &  DECREES.    313 

belongs  to  Heathens,  nor  to  the  infants  or  idiots,  or  unin- 
structed  among  Christians,  but  to  those  that  having  the 
Gospel  revealed  to  them,  and  sufficient  Grace  to  enable  them 
to  receive  it,  are  yet  left  in  the  hand  of  their  own  counsel  * 
whether  they  will  actuallij  receive  it,  or  no. 

Now  of  these  (which  is  the  second  thing  to  be  observed  in  your  Pro-  §•  54- 
position)  it  is  manifest,  that  if,  as  you  suppose  both  in  the  former  and  in  fr^  g™ri  . 
this  Proposition,  they  have  Grace  truly  sufficient  afforded  them,  then  they  ture, 
want  nothing  necessary  to  a  fallen  weak  sinful  creature,  to  conversion, 
perseverance  and  Salvation ;  and  if  so,  then  by  the  strength  of  this  Grace, 
without  addition  of  any  more,  they  may  effectually  convert,  persevere  and 
be  saved ;  and  then,  though  what  may  be,  may  also  not  be,  and  so  it  be 
also  possible  that  of  all  that  are  thus  preached  to,  and  made  partakers  of 
this  Grace,  no  one  shall  make  use  of  it  to  these  effects,  yet  this  is  but 
barely  possible,  and  not  rendered  so  much  as  probable,  either  upon  any 
grounds  of  Scripture  or  Reason.  In  the  Scripture  there  is  no  word 
revealed  to  that  sense,  or,  that  I  ever  heard  of,  produced  or  applied  to  it; 
but  on  the  contrary,  in  the  Parable  of  the  Talents,  which  seems  to  respect 
this  matter  particularly,  they  that  received  the  Talents  to  negotiate  with, 
did  all  of  them,  except  one,  make  profit  of  them,  and  bring  in  that  account 
to  their  Master,  which  received  a  reward,  which  is  utterly  unreconcileable 
with  the  hypothesis  of  God's  foreseeing  that  the  talent  of  sufficient  Grace 
would  be  made  use  of  by  none  that  received  no  more  than  so.  As  for 
that  one  that  made  not  use  of  it,  all  that  is  intimated  concerning  him,  is, 
that  if  his  share  comparatively  was  mean,  yet  by  the  Lord  he  is  charged  as 
guilty  for  not  putting  it  into  the  bank,  that  at  His  coming  He  might  receive 
His  own  with  usury,  which  certainly  evinces,  that  that  lazy  servant  is 
there  considered  as  one  that  might  have  managed  his  stock  as  well  as  the 
rest,  and  that  that  stock  was  improvable  no  less  than  the  other,  according 
to  their  several  proportions;  and  so  herein  there  is  no  difference  taken 
notice  of  in  favour  to  your  Conjecture. 

And  in  Reason  it  hath  no  sound  of  probability  that  of  so  great  a  and  Rea- 
number  of  Christians,  sufficiently  furnished  by  God,  no  one  should  make  son- 
use  of  it  to  their  soul's  health.  It  is  evident  in  the  Apostles'  preaching  at 
Jerusalem  and  elsewhere,  that  at  the  first  proposal  of  the  truth  of  Christ 
to  them,  and  the  doctrine  of  repentance,  whole  multitudes  received  the 
Faith,  and  came  in;  and  no  doubt  many  of  them  proved  true  and  constant 
Christians;  and  it  is  not  amiss  to  observe  of  the  heads  of  doctrine,  which 
the  Apostles  agreed  to  publish  in  all  their  peregrinations,  that  they  are  of 
such  force,  and  were  on  that  account  pitched  on  by  them,  as  might 
reasonably  and  probably,  with  the  supposed  concurrence  of  God's  Grace, 
beget  repentance  and  new  life  in  all,  to  whom  they  were  preached  over  the 
whole  world,  (and  then  what  the  Apostles  deemed  a  rational  and  probable 
means  to  that  end,  there  is  no  reason  or  probability  to  think  should  never 

*  See  above,  p.  304. 


314  A  LETTER  TO  DR.  SANDERSON 

in  any  produce  this  effect)  according  to  that  of  Athanasius, a  that  the  Faith 
confessed  by  the  Fathers  of  Nice,  according  to  Holy  Writ,  is  avrdpKijs 
Trpos  dvarpoTrrjv  Trdcrrjs  daefteias,  onwrnuw  8e  evcrefieias  ev  Xp«rro>,  sufficient 
for  the  averting  of  all  impiety,  and  the  establishment  of  all  piety  in  Christ. 
To  which  may  be  applied  that  of  St.  Augustine,  of  the  Creedb,  Quae  pauca 
verba  fidelibus  nota  sunt,  ut  credendo  subjugentur  Deo,  ut  subjugati  recte 
vivant,  recte  vivendo  cor  mundent,  corde  mundo,  quod  credant,  intelligant. 
'  These  few  words  are  known  to  believers,  that  by  believing,  they  may  be 
subjugated  to  God,  that  by  being  subjugated,  they  may  live  well,  that  by 
living  well,  they  may  cleanse  their  hearts,  that  by  cleansing  their  hearts, 
they  may  understand  what  they  believe.'  And  herein  the  allwise  pro 
vidence  and  infinite  mercy  of  God  seems  to  be  engaged;  who,  in  the 
Parable  of  His  dealing  with  His  Vineyard,  not  only  expostulates,  What 
Isaiah  v.  could  I  have  done  more  to  my  Vineyard  which  I  have  not  done?  but  also 
affirmeth  that  He  looked  it  should  bring  forth  grapes,  and  as  a  further 
evidence  of  that,  built  a  wine-press,  in  expectation  of  its  bearing  fruit  by 
strength  of  what  He  had  done  to  it,  which  could  not  well  be  affirmed  by, 
or  of  God,  if  it  were  not  probable  and  rational,  that  in  some  it  should 
have  the  desired  effect. 

§•  55-  And  if  what,  on  account  both  of  Scripture  and  Reason,  the  only  ways 

reconciled"  *e^  us  to  JU(%e  ^y  in  this  matter,  is  thus  far  removed  from  improbable, 
bleness  of    may  be  supposed  to  have  any  truth  in   it,  i.  e.  if  the  sufficient  Grace 
this  con-      annexed  to  the  authorized  sufficient  means,  have,  without  further  addition , 
makingman  ever  converted  any,  it  then  follows  necessarily  in  the  third  place,  that  the 
preached      Election  and  Dereliction  now  proposed  by  you  must  have  for  its  object 
to,  the  ob-    not  indefinitely,  as  before  you  set  it,  man  preached  unto,  or  all  that  part  of 
Decrees        mankind  to  whom  the  Gospel  is  offered,  and  that  Grace  annexed  thereto, 
but  only  that  portion  of  such,  as  are  not  wrought  upon,  or  who  God  in 
His  infinite  prescience  discerns  would  not  be  wrought  upon  effectually, 
and  converted  by  that  measure  of  sufficient  Grace,  which  He  hath  annexed 
to  the  Word  preached.     For  without  inquiring  what  proportion  of  the 
number  of  men  preached  unto  may  probably  be  placed  in  that  rank  (or 
without  assuming  any  more,  than  that  it  is  neither  impossible  nor  im 
probable  that  there  should  be  such  a  rank)  of  men  converted,  and  per 
severing  by  the  strength  of  that  foresaid  sufficient  Grace,  annexed  to  the 
Word,  the  inference  is  undeniable,  that  all,  whether  few  or  many,  that  are 
of  this  rank  (it  being  no  way  probable  there  should  be  none)  shall  cer 
tainly  be  saved  by  force  of  the  second  Covenant,  which  decreed  eternal 
life  to  all  that  should  believe  on  Him  and  receive  Him,  as  the  Gospel 
tenders  Him,  as  their  Lord  and  Saviour,  and  so  cannot  be  comprised  in 
the  number  of  them  to  whom  this  supereffluence  of  goodness  is  supposed 
to  be  vouchsafed;  in  the  granting  of  which  ex  mero  beneplacito  your  con 
jecture  makes  the  Scripture  Election  to  consist,  and  in  the  Dereliction  and 

a  In  Epist.  ad  Epictetum,  §.  i.  [.  . .         b  In  Libel,  de  Fide  et  Symbolo,  in 
pbs  ffvcrraffiv  Se  rrjs  eixrefiovs  evXptcrrw     torn.  iii.  [p.  61.  ed.  Lovan.  torn.  vi.  col. 
.  torn.  i.  p.  901.  ed.  Bened.J          164.  ed.  Bened.  Paris.  1685.] 


CONCERNING  GOD'S  GKACE  &  DECREES.  315 

Preterition  of  the  rest,  in  respect  of  that  special  favour,  the  Decree  of 
Reprobation. 

The  plain  issue  whereof  is  but  this,  that  if  this  conjecture,  thus  expli-  §.  56. 
cated,  be  adhered  to,  then  many,  not  only  of  children,  idiots,  heathen, 
formerly  reserved  to  God's  secret  judgments,  but  of  adult  baptized 
Christians  also,  either  are  or  may  be  saved,  who  are  not  of  the  number  of 
the  Scripture-  Elect.  Which  whether  it  be  reconcileable  with  the  purport 
of  those  places,  which  in  Scripture  seem  to  you  to  respect  Election,  or 
to  favour  this  opinion,  I  must  leave  to  further  consideration,  being  as 
yet  incompetent  to  interpose  any  judgment  of  it,  because  I  know  not  what 
those  places  are  which  most  seem  to  favour  it. 

As  for  the  Doctrine  itself,  of  Supereffluence  of  Grace  to  some,  abstracted       §  57- 
from  making  it  any  account  of  God's  Decrees  of  Election  and  Reproba-  ,  ^     ?c~ 
tion,  it  is  such  as  I  can  no  way  question;  for  certainly,  God  being  granted  Superefflu- 
to  give  sufficient  Grace  to  all,  there  is  no  objection  imaginable  against  this  ence  of 


superabounding  to  some  ex  mero  beneplacito.     Nothing  more  agreeable     ™     ° 


_ 

to  an  infinite  abyss  and  unexhaustible  fountain  of  goodness,  than  such  know'ledg- 
Supereffluence;  and  he  that  hath  not  his  part  in  it,  yet  having  his  portion,  ed. 
and  that  supposed  sufficient,  ought  not  to  have  an  evil  eye,  to  complain 
and  murmur  at   this  partiality  and   inequality  of  distribution  of  God's 
goodness;  or  if  he  do,  the  words  of  the  Parable  of  the  Labourers  in  the 
Vineyard  must  here  have  place  :  Friend,  I  do  thee  no  wrong:  did  not  I 
agree  with  thee  for  a  penny?    Take  that  is  thine,  and  go  thy  way.    Is  it  not  S.Matt.  xaj. 
lawful  for  me  to  do  what  I  will  with  my  own  ?     And  it  is  there  observable,  I3~I5- 
that  all  the  occasion  of  murmuring  arose  from  the  order  there  observed  in 
accounting  with   and  paying  the  Labourers,  beginning  with  them  that 
came  last  into  the  Vineyard  ;  for  by  that  means  they  being  allowed  a  day's 
wages  for  an  hour's  labour,  the  others'  expectation  was  raised  to  an  higher 
pitch  than  probably  it  would,  if  they  had  been  paid  and  discharged  first  ; 
for  then,  not  seeing  the  liberality  that  others  tasted  of,  they  would  in  all 
probability  have  expected  no  more  than  the  hire  for  which  they  agreed. 
Arid  then  why  should  so  casual  a  circumstance  as  the  being  paid  last  or 
first,  have  any  influence  on  their  minds,  or  tempt  them  to  murmur  at 
God's  goodness,  who,  from  the  nature  of  the  thing,  had  no  least  tempta 
tion  to  it  ? 

Only  by  the  way  it  must  be  yielded  to  the  force  of  that  Parable,  that       §•  **• 
that  Supereffluence  of  which  some  are  there  supposed  to  taste,  was  no  ^ut  ^L^ 
part  of  the  Covenant  of  Grace,  his  agreement  with  them  being  but  in  ence  no  part 
these  words,  Go  into  the  Vineyard,  andwhat  is  right  you  shall  receive  ;  but,  of  the  Cove- 
above  what  His  bargain  or   covenant  obligeth,  of  His  good  pleasure  -,  "ant  of 
though,  on  the  other  side,  it  be  observable,   i°.  that  ai*allowable  account  g.Matt.  vii. 
is  there  given  by  those  men  of  their  not  coming  sooner  into  the  Vineyard, 
and  consequently  of  their  not  bearing  the  heat  of  the  day,  in  which  all  the 
disproportion  between  them  and  others,  all  the  seeming  Supereffluence  is 
founded,  viz.  they  were  no  sooner  called  or  hired  by  any  man  ;  and  2°.  that 
by  the  application  of  the  Parable  to  the  eo^on-os1  and  irp&Tos,  to  those  that 
came  first,  and  those  that  came  later  into  the  Apostleship,  to  Peter,  and 


316  A  LETTER  TO  DR.  SANDERSON 

Paul,  there  might  still  be  place  for  more  abundant  labouring  in  those  that 
came  last,  and  so  for  reward,  in  proportion,  though  through  mercy,  to 
that  more  abundant  labouring,  according  to  the  way  of  setting  down  the 
same  parable  among  the  Jews,  in  Gemara  Hierosol. c  where  the  King's 
answer  to  the  murmurers  is,  '  He  in  those  two  hours  hath  laboured  as 
much  as  you  have  done  all  the  day.' 

§•  59-  But  without  examining  the  acts  of  God's  munificence  according  to  any 

rules  but  those  of  munificence,  and  again  without  insisting  on  the  method 
which  God  Himself  seems  to  direct  us  to  in  this  matter,  in  the  Parable  of 
the  Talents,  where  the  rule  is  general,  that  to  Mm  that  hath  shall  be  given, 
and  he  shall  have  abundance,  i.  e.  that  the  Supereffluence  of  Grace  is 
ordinarily  proportioned  to  the  faithful  discharge  of  former  trusts,  making 
use  of  the  foregoing  sufficient  Grace,  there  will  be  little  reason  to  doubt, 
but  that  God  out  of  His  mere  good  pleasure,  without  any  desert  on  our 
part,  doth  thus  dispense  His  favours  to  one,  more  than  to  another,  to  one 
Difficulties  servant  five  talents,  to  another  ten,  but  to  all  some.  Only  the  difficulties 
concerning  wiU  be,  i°.  Whether  it  be  not  as  possible,  though  not  as  probable,  that 
tlie  SuPereffluence  of  Grace  may  be  resisted,  as  the  lower  but  sufficient 
degree;  and  then,  whether  the  condemnation  be  not  the  greater,  there  will 
be  no  doubt.  Paul,  that  is  the  most  pregnant  [example  of  the  Super- 

I.  effluence,  is  still,  under  a  woe,  obliged  to  preach  the  Gospel,  and  whilst  he 
Whether  it  preacheth  to  others,  supposes  it  possible,  that  himself,  if  he  do  not  bring 

,e  ^  re~  his  body  into  subjection,  may  become  a  castaway;  and  till  he  hath  fought 
his  good  fight,  and  finished  his  course,  and  constantly  kept  the  faith,  we 
never  find  him  confident  of  receiving  his  crown,  which  then  he  challenges 

II.  from  God's   righteousness,  or   fidelity.     2°.  Whether  the   extraordinary 
Whether  it  favour  of  God  which  some  men  receive,  and  by  virtue  of  which,  over  and 
ratheftQ0     a^ove  tne  sufficient  Grace,  they  may  be  thought  to  be  wrought  on  effect- 
Providence  ually,  may  not  rather  be  imputed  to  God's  special  Providence,  than  His 
than  Grace,  special  Grace  ?  So  in  Bishop  Overall's  way  it  seems  affirmable;  for  in  his 

Scheme  the  effectualness  seems  to  be  attributed  to  the  giving  what  is 
given,  tempore  congruo,  at  a  time  when,  whether  by  sickness,  or  by  any 
other  circumstance  of  their  state,  they  are  foreseen  by  God  to  be  so 
qualified  and  disposed,  that  they  shall  infallibly  accept  Christ  offered,  on 
His  own  conditions,  and  so  convert,  and  receive  the  seed  into  good  ground, 
and  so  persevere  and  be  saved,  when  the  same  man,  out  of  those  circum 
stances,  would  not  have  been  wrought  on  by  the  same  means.  And  if 
this  be  it  which  you  mean  (as  I  doubt  not  but  it  is,  and  that  herein  you 
perfectly  agree  with  Bishop  Overall)  then  I  say  the  question  is,  whether 
the  seasonable  application  or  timeing  be  not  rather  to  be  imputed  to  special 
Providence,  the  mercy  of  God's  wise  and  gracious  disposal  to  those  men 
that  are  thus  favoured,  than  to  special  Grace,  as  that  signifies  an  higher 
degree  of  God's  Grace  than  is  that  sufficient  measure,  which  is  afforded  to 
others ;  it  being  possible  that  an  equal,  nay,  a  lower  degree  of  Grace,  being 

c  Cod.  Berachoth.    [See  Hammond's  Paraphrase  and  Annotations,  or  Wetstein. 
in  S.  Matt.  xx.  12—15.] 


CONCERNING  GOD'S  GRACE  &  DECREES.     317 

congruously  timed  and  tendered,  may  prove  effectual,  when  the  like,  nay 
an  higher,  at  another  time,  proves  uneffectual.  And  though  all  acts  of 
God's  good  Providence  may  in  some  sense  be  styled  acts  of  His  Grace,  and 
so  extraordinary  Providences  may  he  styled  special  Graces,  in  which 
sense,  the  striking  Paul  in  his  journey  to  Damascus,  and  calling  to  him 
out  of  Heaven  with  Grace  proportionable  to  that  call,  may  fitly  be  called  a 
work  of  God's  special  Grace  ;  and  so  is  every  sickness  or  other  judgment, 
that  is  sent  to  melt  any,  supposeable  to  have  a  proportionable,  and  that  is 
an  extraordinary  and  special  Grace  annexed  to  it;  and  the  Providence, 
and  so  the  Grace  is  the  greater,  if  it  be  applied  tempore  congruo,  when 
there  is  no  potent  obstacle  or  principle  for  resistance;  yet  still  the 
question  is  seasonable,  whether  this  be  all  that  is  meant  by  this  special 
measure  of  Grace,  which  shall  work  effectually;  or,  if  more  be  meant,  what 
ground  there  is  for  it  in  the  Scripture. 

To  this  second  question  your  advertisement  by  letter  hath  given  the  §.  60. 
satisfaction  I  expected,  that  you  ivere  not  curious  to  consider  the 
distinction  between  the  Grace  and  the  Providence  of  God, 
there  being  no  necessity  for  so  doing,  as  to  your  purpose, 
which  was  only  to  express  your  sense,  that  it  must  be  the 
work  of  God,  whether  of  Grace  or  Providence  it  matters  not, 
that  must  do  the  deed,  and  make  the  sufficient  Grace  effectual. 
This  answer  I  accept,  and  make  no  further  return  to  it:  only,  from  the 
uncertainty  of  the  former,  as  to  any  establishment  from  Scripture-grounds, 
and  so  likewise  of  this  latter,  till  it  shall  appear  by  any  sure  word  of 
promise  to  have  any  real  influence  on  the  matter  in  hand,  there  is  way 
made  for  a  third  question, 

Whether,  granting  the  truth  of  all  that  is  pretended  for  the  Supereffluence       §.  Cn. 
of  God's  goodness  to    some,  this  can  fitly  be  defined  the  thing  whereto        HI. 
Election  is  determined,  and  whether  all  that  have  not  their  part  in  this,  ^   j^f  t 
are  in  Scripture-style  said  to  be  reprobated.     This,  I  say,  not  to  propose  which  Elec- 
any  new  matter  of  dispute,  or  to  require  answer  to  all  that  may  be  objected  tion  is  de- 
against  this  notion  of  Decrees,  which  you,  and  other  very  learned  and  termmed- 
sober  men,  have   proposed    by  way  of  conjecture  only,  but   rather  to 
demonstrate  my  concurrence  with  you,  that  this  can  amount  no  higher  at 
most  than  to  a  matter  of  conjecture. 

And  having  said  this,  I  shall  propose  it  to  your  impartial  consideration,       §.62. 

I.  Whether  the  Scripture  ought  not  to  be  our  guide  in  all  even  opining  Considera- 

...  °  tions  from 

and  conjecturing  in  such  matters,  which  are  so  much  above  our  reason  ?  Scripture 

II.  Whether  the  Scripture  do  not  furnish  us  with  these  express  grounds,  opposed  to 
10.  That  there  are  some  sort  of  auditors  that  come  to  Christ,  become  His  the  former 
proselytes,  embrace  the  Gospel,  when  it  is  preached  unto  them,  that  are  evOfroi 

eis  (3a(ri\eiav  rot)  Qeov,fit,  or  prepared,  or  disposed  for  the  kingdom  of  God,  g.  Luke  ix. 
obedience  to  the  Gospel,  reray^evoi,  disposed  for  eternal  life,  on  file  for  it,  in  62. 
opposition  to  others,  who  are  OVK   cigioi  £077?,  not  worthy  of,  meet,  or  Acts  xm. 
qualified  for  the  Evangelical  state.     2°.  That  probity  of  mind  is  specified  s.  John  vii. 
to  be  this  temper,  a  willingness  to  do  God's  will,  that,  in  the  Parable,  of  17. 


318 


A  LETTER  TO  DR.  SANDERSON 


S.  Matt. 

xiii.  8. 

S.  Lukeviii. 

15- 

S.  Matt. 

xiii.  15. 

S.  James  iv. 

6. 

S.Mattxi. 

5- 

S.  Matt. 

xix.  14.  and 

v-  3- 

S.  Luke  vi. 

22. 

i  Cor.  i.  27. 
The  ground 
of  Effectu- 
alness  of 
Grace  more 
probably 
deduced 
from  pro 
bity  of 
heart. 
Jer.  iv.  3. 


§•  63. 
This  pro 
bity  no  na 
tural  pre 
paration, 
but  of 
God's 

planting  by 
preventing 
Grace. 


S.  Johnvi 
37- 


verse  44. 
verse  37. 


the  good  ground,  and  the  honest  heart  meant  by  it.  3°.  That  the  Evan 
gelical  dispensations  are  governed  by  the  maxim  of  Habenti  dabiturj  to  the 
humble  He  gives  more  grace;  the  poor  are  evangelized;  the  children,  and 
poor  in  spirit,  of  such,  and  of  them  is  the  kingdom  of  Heaven  ;  and  lastly, 
that  God  hath  chosen  the  foolish  things  of  the  world,  the  weak,  the  degen- 
erous,  the  vilified,  those  that  are  not,  in  opposition  to  the  mighty,  powerful, 
noble  and  wise.  III.  Whether  on  these  and  many  other  the  like  funda 
mental  Truths  of  the  Gospel,  it  be  not  more  reasonable  to  fetch  the  ground 
of  the  effectualness  of  that  sufficient  Grace  to  one,  which  is  not  effectual  to 
another,  from  the  temper  and  disposition  of  the  heart  to  which  the  Gospel 
is  preached,  than  from  any  other  circumstance,  (especially  when  this  doth 
not  deny,  or  exclude  the  proper  efficacy  of  those  circumstances,  whatso 
ever  they  or  it  shall  any  way  appear  to  be)  God  having  made  the  Baptist 
the  Forerunner  to  Christ,  Repentance  to  Faith,  the  breaking  up  our  fallow 
grounds,  to  His  not  sowing  among  thorns,  and  the  very  nature  of  the 
Gospel  being  such,  that  all  that  are  truly  sensible  of  their  sins,  the  odious- 
ness  and  danger  of  them,  and  heartily  desirous  to  get  out  of  that  state,  the 
weary  and  heavy  laden,  the  humble,  docile,  tractable,  honest  heart,  willing 
to  take  Christ's  yoke  upon  them,  are  constantly  wrought  on,  and  con 
verted,  when  the  promulgate  mercies,  or  promises  of  the  Gospel,  and  the 
Grace  annexed  to  it,  are  addressed  to  them,  whereas  the  very  same,  nay, 
perhaps  a  greater  degree  of  light  and  Grace,  meeting  with  a  proud, 
refractory,  pleasurable,  or  any  way  hypocritical,  and  deceitful  heart,  either 
is  not  at  all  heeded  and  received,  or  takes  no  firm  root  in  it. 

And  if  now  (the  only  objection  I  can  foresee)  it  be  demanded,  whether 
this  of  probity,  humility,  &c.  the  subactum  solum,  soil  mellowed  and 
prepared  for  this  effectual  work  of  Grace,  be  not  some  natural  quality  of 
the  man,  for  if  so,  then  the  efficacy  of  Grace  will  be  imputed  to  these 
natural,  or  moral  preparations,  which  is  grossly  prejudicial  to  the  Grace  of 
God,  and  to  the  owing  of  all  our  good  to  His  supernatural  operations,  the 
answer  is  obvious  and  unquestionable,  that  this  (I  shall  call  it  Evangelical) 
temper  is  far  from  being  natural  to  any  corrupt  child  of  Adam :  wherever 
it  is  met  with,  it  is  a  special  plant  of  God's  planting,  a  work  of  His 
preparing,  softening,  preventing  Grace,  and  as  much  imputable  to  the 
operation  of  His  Holy  Spirit,  as  any  effect  of  His  subsequent  or  coopera 
ting  Grace  is^  which  I  challenge  to  be  the  meaning  of  those  words  of 
Christ,  All  that  my  Father  giveth  me,  shall  come  to  me  j  where  such  as 
these  are  first  fitted  by  God,  and  then  by  him  are  said  to  be  given  to 
Christ,  works  of  His  finger,  His  Spirit,  and  then  by  the  author  of  them 
presented  to  Christ,  as  the  persons  rightly  disposed  for  His  discipleship, 
and  His  kingdom  in  men's  hearts;  and  this  work  of  God's  in  fitting  them, 
is  there  called  His  drawing  of  them  to  Christ;  and  as  there  it  is  said 
that  none  but  such  can  come  to  Christ,  so,  all  such  shall  come  to 
Him,  which  is  an  evidence  that  the  coming,  wherein  the  effectualness  of 
the  Grace  consists,  is  imputable  to  this  temper  wrought  in  them  by  God. 
And  if  still  it  be  demanded  why  this  is  not  wrought  in  all  Christians'  hearts, 
I  answer,  finally,  that  the  only  reason  the  Scripture  teaches  us  is,  because 


CONCERNING  GOD'S  GRACE  &  DECREES.    319 

some  resist  that  Spirit  that  is  graciously  given  by  God,  and  purposely 
designed  to  work  it  in  them. 

And  if  it  still  be  suggested,  that  some  are  naturally  more  proud  and       §.  64. 

refractory,  and   voluptuously  disposed  than   others,  (an  effect  of  their  2J?  on.e 

J  Objection 

temper,  owing  oft  to  their  immediate  parents,  who  may  transfuse  their  against  this 

depravations  and  corruptions  immediately  to  their  children,  as  well  as  satisfied. 
Adam  hath  done  to  us  all  mediately,)  and  so  a  greater  degree  of  Grace 
will  be  necessary  to  the  humbling  and  mollifying  them,  and  a  lower,  which 
might  be  sufficient  for  meeker  tempers,  will  be  unsufficient  for  them,  and 
so  still  these  are  as  infallibly  excluded  and  barred  out,  as  if  it  were  by  a 
fatal  decree  passing  them  by  in  massa,  this  will  be  also  satisfied,  by 
resolving,  that  God  in  His  wise  disposals  and  abundant  mercies,  propor 
tioned  according  to  men's  wants,  gives  a  greater  degree  of  preventin 
Grace  to  such  as  He  sees  to  be  naturally  in  greatest  need  of  it,  or  else 
applies  it  so  advantageously  by  congruous  timing,  as  He  knows  is 
sufficient  even  to  them,  to  remove  these  natural  obstacles ;  but  all  this  (to 
them,  as  to  others)  resistibly  still,  and  so,  as  though  it  succeed  sometimes, 
yet  is  frequently  resisted. 

By  this  means  he  that  is  proud  and  obstinate,  and  continues,  and  holds       §.  65. 
out  such  against  all  the  softening  preparations  of  Heaven,  (sufficient  to 
have  wrought  a  kindlier  temper  in  him)  being  so  ill  qualified  for  the  holy  wisdom  i. 
spirit  of  discipline,  is  not  converted,  but  hardened  by  the  same  or  equal  5. 
means  of  the  Word  of  Grace,  by  which  the  humble  is  converted,  and  then 
replenished  with  higher  degrees.    And  when  the  Scripture  is  so  favourable 
to  this  notion,  saying  expressly  that  God  chooses  one  and  not  the  other, 
gives  more  Grace  to  one,  and  from  the  other  takes  away  that  which  he 
hath,  resists  the  proud,  when  they  refuse  discipline,  speaks  to  them  only  s.  Matt, 
in  Parables,  because  seeing  they  see  not,  i.  e.  resist  and  frustrate  God's  xui-  T3' 
preventing  Graces,  and  infinite  the  like,  why  may  not  this  rather  be  the 
Scripture-Election,  than  that  other  which  seems  not  to  have  any,  at  least 
not  so  visible  grounds  in  it  ? 

Should  this  be  but  a  conjecture  too,  it  is  not  the  less  fit  for  this  place,       §.  ^ 
where  our  discourse  hath  been  of  such;  and  the  only  seasonable  inquiry  is, 
either  i°.  which  is  of  probables   the  most,  or  of  improbables  the  least 
such,  and  that  I  suppose  is  competently  shewed  already;  or  2°.  which 
may  be  most  safe,  and  least  noxious,  in  case  it  should  fail  of  exact  truth. 

On  which  occasion  I  shall  add  but  this,  that  the   only  consequence       §.  ^t 
naturally  arising  from  this  Scheme  is,  that  we  make  our  elections  after  the  The  safe- 
pattern  of  God,  choose  humility  and  probity,  and  avert  pride  and  hypocrisy;  n< 
that  before  all  things  in  the  world,  every  man  think  himself  highly  con 
cerned,    i°.  not    to   resist  or   frustrate    God's    preventing  Graces,  but 
cheerfully  to  receive,  cooperate,  and  improve  them,  to  pray,  and  labour, 
and  attend  and  watch  all  opportunities  of  Grace  and  Providence,  to  work 
humility  and  probity  in  his  heart,  impatience  of  sin,  and  hungering  and 
thirsting  after  righteousness,  as  the  only  soil  wherein  the  Gospel  will  ever 
thrive,  to  begin  his  discipleship  with  repentance  from  dead  works,  and  not 
with   assurance   of  his    Election   and    Salvation,  to  set   out   early   and 


320  A  LETTER  TO  DR.  SANDERSON 

resolutely,  without  procrastinating,  or  looking  backd;  and  2°.  if  he  hath 
overslipped  such  opportunities,  to  bewail  and  retrieve  them  betimes,  lest 
he  be  hardened  by  the  deceitfulness  of  sin ;  and  3°.  whatsoever  good  he 
shall  ever  advance  to,  by  the  strength  of  God's  sanctifying  and  assisting 
Grace,  to  remember  with  the  utmost  gratitude,  how  nothing  hath  been 
imputable  to  himself  in  the  whole  work,  but  from  the  beginning  to  the 
end,  all  due  to  supernatural  Grace,  the  foundation  particularly  (that  which 
if  it  be  the  most  imperfect,  is  yet  the  most  necessary  part  of  the  building, 
and  the  sure  laying  of  which  tends  extremely  to  the  stability  of  the  whole) 
laid  in  God's  preventions,  cultivating  our  nature,  and  fitting  us  with 
capacities  of  his  higher  donatives.  And  what  can  less  prejudice.,  nay  more 
tend  to  the  glory  of  His  Grace  than  this  ? 

Whereas  the  othej-  Scheme,  as  it  takes  special  care  to  attribute  all  the 
with  the  work  of  conversion  to  Grace,  and  withal  not  so  to  limit  that  communica- 
other.  tive  spring,  as  to  leave  any  destitute  of  a  sufficient  portion  of  it  (in  which 

respect  I  have  nothing  really  to  object  against  it,  if  it  could  but  approve 
itself  by  God's  Word  to  be  the  truth)  so  when  it  bears  not  any  such 
impress  of  Divine  character  upon  it,  it  may  not  be  amiss  to  consider, 
whether  he  that  is  persuaded  that  the  sufficient  Grace  is  such  as  may,  and, 
as  some  set  it,  God  sees  will  never  do  any  man  good,  without  the 
addition  of  His  Supereflluence,  which  He  affords  to  few,  (and  that,  if  that 
come,  it  will  infallibly  do  the  work,  if  it  come  not,  he  is  so  passed  by  as 
to  be  reprobated  by  God)  may  not  have  some  temptations  to  despair  on 
one  side,  and  not  to  do  his  utmost  to  cooperate  with  that  sufficient 
Grace,  which  is  allowed  him,  and  so,  with  the  fool  in  Ecclesiastes,  fold 
chap.  iv.  3.  his  hands  together  till  he  comes  to  eat  his  own  flesh,  or  else  to  presume 
on  the  other  side,  and  expect  securely  till  the  coming  of  the  congruous 
good  time  of  God's  choice,  which  shall  give  the  effectualness  to  His  Grace, 
and  so  be  slothful  and  perish  by  that  presumption? 

§.  69.  Whether  the  Scheme,  as  it  is  set  by  learned  men,  abstracting  now  from 

the  truth  of  it,  be  in  any  considerable  degree  liable  to  this  danger,  I  leave 
those,  that  are  favourable  to  it,  to  consider,  presuming  that  if  it  be,  it  will 
not  be  thought  fit  to  be  pitched  upon  as  the  most  commodious,  without 
either  the  authority  of  Scripture,  or  some  other  preponderating  advan 
tages  tendered  by  it,  which  to  me  are  yet  invisible.  And  thus  much  may 
serve  for  the  doctrine  of  God's  Decrees,  which  if  I  mistake  not,  leaves 
them  in  relation  to  man,  in  this  posture,  as  far  as  the  Scripture-light 
leads  us. 

§•  7°-  i.  That  God  decreed  to  create  man  after  His  own  image,  a  free  and 

n    nao  -   ra^onaj  agent,  to  give  him  a  Law  of  perfect,  unsinning  obedience,  and 

of  the  Doc-  confer  on  him  Grace  and  faculties  to  perform   it,  and  to  reward   that 

trine  of        obedience  with  eternal  bliss,  and  proportionably  to  punish  disobedience. 

Sees8  De~        2'  That>  foreseeing  tne  wilful  Fall  of  the  first  man,  with  whom,  and 


irp6<f)affiv  r^]V    irpbs 

Titus    Bostrensis.    [in  S.  Luc.  ix.  62.     rovs  olnelovs,  $id\(£iv.     Biblioth.  Vett. 
o-n-iVco  8t    BXfTrei    8i6n    ueAA.T7<re«s    Kal     Patt.   Paris.  1624.  ii-  792.] 


CONCERNING  GOD'S  GRACE  &  DECREES. 

with  all  mankind  in  him,  this  Covenant  was  made,  and  consequent  to  that, 
the  depravation  of  that  image  and  that  Grace,  (the  image  of  Satan, 
corruption  of  the  Will  and  all  the  faculties,  taking  the  place  of  it)  He 
decreed  to  give  His  Son  to  seek  and  to  save  that  which  was  lost,  making  in 
Him,  and  sealing  in  His  blood  a  new  Covenant,  consisting  of  a  promise  of 
pardon  and  sufficient  Grace,  and  requiring  of  all  the  condition  of  uniform 
sincere  ohedience. 

3.  That  He  decreed  to  commissionate  messengers  to  preach  this  Cove 
nant  to  all  mankind,,  promised  to  accompany  the  preaching  of  it  to  all 
hearts  with  His  inward  sufficient  Grace,  enabling  men  to  perform  it  in 
such  a  degree,  as  He  in  this  second  Covenant  had  promised  to  accept  of. 

4.  That  the  method  which  He  hath  decreed  to  use  in  dispensing  this 
sufficient  Grace,  is,  first,  to  prevent  and  prepare  men's  hearts  by  giving 
them  the  grace  of  humility,  repentance,  and  probity  of  heart,  i.  e.  by 
awaking  and  convincing  men  of  sin,  and  giving  them,  in  answer  to  their 
diligent  prayers,  Grace  sufficient  to  produce  this  in  their  hearts;  and  then, 
upon  their  making  use  of  this  Grace  to  the  designed  end,  to  add  more 
powerful  assistances  and  excitations,  enabling  them  both  to  will  and  to  do; 
and,  upon  their  constant  right  use  of  these,  still  to  advance  them  to  an 
higher  degree  of  sanctification  and  perseverance,  till  at  length  He  accom 
plish  and  reward  them  with  a  crown  of  Glory. 

On  the  other  side,  to  forsake  them  in  justice  that  obstinately  resist  and       §.  71. 
frustrate  all  these  wise  and  gracious  methods  of  His;  and,  having  most  Of  Repro- 
affectionately  set  life  and  death  before  them,  and  conjured  them  to  choose 
one,  and  avoid  the  other,  still  to  leave  unto  them,  as  to  free  and  rational 
agents,  a  liberty  to  refuse  all  His  calls,  to  let  His  talents  lie  by  them 
unprofitably ;  which  if  out  of  their  own  perverse  choices  they  continue  to 
do,  He  decrees  to  punish  the  contumacy  finally,  by  assigning  them  their 
own  options,  to  take  their  talents  from  them,  and  cast  them  into  outer 
darkness,  where  shall  be  weeping,  and  wailing,  and  gnashing  of  teeth. 

How  clearly  every  part  of  this  Scheme  is  agreeable  to  the  several  §.72. 
Parables,  whereby  Christ  was  pleased  to  adumbrate  the  Kingdom  of 
Heaven,  and  innumerable  other  passages  in  the  Gospel,  and  the  whole 
purport  of  the  New  Covenant,  I  leave  to  every  man  to  consider,  and  then 
to  judge  for  himself,  whether  it  be  not  safer  and  more  Christian  to  content 
ourselves  with  this  portion,  which  Christ  hath  thought  fit  to  reveal  to  us, 
than  to  permit  our  curiosities  to  deeper  and  more  pragmatic  searches, 
especially  if  those  shall  either  directly,  or  but  consequentially,  undo,  or  but 
darken  what  is  thus  explicitly  settled. 

I  proceed  now  to  your  second  head  of  Discourse,  (which  also  I  suppose,       ^he  Effi 
is,  by  what  hath  been  already  considered,  competently  established)  con-  cacy  of 
cerning  the  Efficacy  of  Grace,  &c.  where  your  Proposition  is  thus  set  Grace, 
down : 

That  in  the  conversion  of  a  sinner,  and  the  begetting  of     §-74- 
faith  in  the  heart  of  man,  the  Grace  of  God  hath  the  main 
stroke,  chiefest  operation,  yet  so,  that  the  Free  Will  of  man 

SA-NDEIiSON,  VOL.  V.  Y 


A  LETTER  TO  DR.  SANDERSON 

doth  in  some  sort  cooperate  therewith,  (for  no  man  is  converted 
or  believeth  without  his  own  consent]  all  parties  pretend  to 
agree.  The  point  of  difference  is,  how  to  state  the  manner 
and  degree  of  the  cooperation,  as  well  of  the  one  as  of  the 
other,  so  as  neither  the  glory  of  Gods  Grace  be  eclipsed,  nor 
the  freedom  of  man's  Will  destroyed.  In  which  difficult 
point,  you  say,  you  think  it  fitter  to  acquiesce  in  those  aforesaid 
acknowledged  truths,  in  ivhich  both  sides  agree,  than  to  hold 
close  to  either  opinion. 

§.75.  In  this  Proposition, — it  being  by  you  in  the  conclusion  most  undeniably 

Tfhp  Pow?r  and  Christianly  resolved,  that  the  one  care  ought  to  be,  that  neither  the 
conversion,  glory  of  God's  Grace  be  eclipsed,  nor  the  freedom  of  man's 
Will  destroyed,  —  it  would  not  be  amiss  a  little  to  reflect  on  the 
former  part,  and  demand  whether  your  expression  were  not  a  little  too 
cautious  in  saying,  the  Grace  of  God  hath  the  main  stroke  and 
chiefest  operation,  did  I  not  discern  the  ground  of  that  caution, 
because  you  were  to  express  that  whereunto  all  parties  must  be  supposed 
to  consent.  This  being  abundantly  sufficient  to  account  for  your  caution, 
I  shall  not  doubt  of  your  concurrence  with  me,  that  it  may  with  truth  be 
said,  and  I  suppose  also  by  the  agreement,  if  not  of  all  Christians,  yet  of 
both  parties  in  this  debate,  particularly  of  the  Remonstrants,  that  the 
Grace  of  God  is  in  lapsed  man  the  one  sole  principle  of  spiritual 
life,  Conversion,  Regeneration,  Repentance,  Faith,  and  all 
other  Evangelical  virtues ;  and  that  all  that  can  justly  be  attributed 
to  our  Will  in  any  of  these,  is  the  obeying  the  motions,  and  making  use  of 
the  powers,  which  are  thus  bestowed  upon  us  by  that  supernatural  prin 
ciple,  to  work  and  work  out  our  own  Salvation,  upon  the  strength  of 
God's. giving  us  to  will  and  to  do.  By  giving  us  to  will  and  to  do,  meaning 
S.  Luke  i.  His  giving  us  power  to  each,  as  dovvai  \arpfveiv  is  giving  us  power  to 
serve  Him  in  holiness  and  righteousness  all  the  days  of  our  lives :  every 
initial  and  more  perfect  act  of  holiness,  especially  persevering  in  it  all  our 
days,  being  wholly  imputable  to  that  power  which  is  given  by  God's 
Spirit.  For  indeed  when  it  is  considered  what  the  state  of  our  corrupt 
Will  is,  being  naturally  averted  from  God  and  strongly  inclined  to  evil,  it 
seems  to  me  scarce  proper  to  call  this,  in  relation  to  supernatural  virtues, 
a  Free  Will,  till  God  by  His  preventing  Grace  hath  in  some  degree  manu 
mitted  it,  till  Christ  hath  made  it  free.  Being  then  what  it  is,  i.  e.  in 
some  degree  emancipated  by  God's  Grace,  and  by  Grace  only,  this  act  of 
Christ's  love  and  Grace  being  reached  out  to  enemies,  to  men  in  their 
What  the  corrupt  state  of  aversion  and  opposition  to  God,  the  Will  is  then  enabled, 
freedom  of  .gtill  by  the  same  principle  of  Grace,  to  choose  life,  when  it  is  proposed, 
is>  l  and  the  ways  and  means  to  it;  and  though  it  be  left  free  to  act  or  not  to  act, 

to  choose  or  not  to  choose,  yet  when  it  doth  act  and  choose  life,  it  doth  it 


CONCERNING  GOD'S  GRACE  &  DECREES.  323 

no  otherwise,  to  my  understanding,  than  the  body  doth  perform  all  the 
actions  of  life,  merely  by  the  strength  of  the  soul,  and  that  continual 
animation  it  hath,  it  receives  from  it ;  which  makes  the  parallel  complete, 
and  gave  ground  to  the  expression  and  comparison  betwixt  giving  of 
natural  life  and  regeneration. 

What  freedom  the  Will  naturally,  under  this  corrupt  state,  hath  to  §•  7& 
other  things  of  all  sorts,  I  do  not  now  consider,  any  further  than  that  it  Ability  to 
is  fully  furnished  with  ability  to  sin,  and  so  to  refuse  and  contemn,  and  to 
receive  in  vain  the  Grace  of  God;  and  Grace  itself  doth  not  deprive  it  of 
that  part  of  its  corrupt  patrimony.  As  for  an  uniform  constant  choice  of 
those  things  that  belong  to  our  peace  and  spiritual  end,  for  the  beginning 
of  that,  and  every  step  of  motion  through,  and  perseverance  in  it,  its 
freedom,  and  strength,  and  every  degree  of  life  or  action,  is  wholly  and 
entirely  from  Grace;  and  then  he  that  without  Him  can  do  nothing,  can  do 
all  things  through  Christ  that  strengthens  him.  And  so  the  only  remaining 
question  is  (which  to  me,  I  confess,  is  a  posing  one,)  what  exception  can 
possibly  be  started  against  this  stating,  and  consequently  what  further 
doubt  there  can  be  in  this  matter. 

I  have  of  myself,  by  my  natural  generation,  (but  this  is  also  from  God)  §.  77. 
power  for  natural,  nay  sinful  actings:  for  this  I  need  no  further  principle,  A11  Sood 
and  the  supervenience  of  a  supernatural  takes  it  not  from  me.  Our  faac° 
experience  assures  us,  what  the  Scripture  so  eft  mentions,  that  we  often 
resist  the  Holy  Ghost,  which  we  could  not  do,  if  at  least  it  were  not 
tendered  to  us.  But  for  all  degrees  of  good,  from  the  first  good  motion 
toward  conversion,  to  the  enstating  us  in  glory,  it  is  wholly  received  from 
the  Spirit  of  God,  and  the  glory  of  it  cannot  in  any  degree,  without  the 
utmost  sacrilege,  be  arrogated  or  assumed  to  ourselves,  as  the  work  of  our 
Free  Will;  and  seeing  it  is  one  act  of  superabundant  Grace  to  enable  us  to 
do  any  thing,  and  another  to  reward  us  for  doing  it  in  so  imperfect  a 
manner,  and  with  such  mixtures  of  manifold  pollutions,  and  a  third  to 
exercise  us  in,  and  reward  us  for  those  things  which  are  so  agreeable  and 
grateful  to  our  reasonable  nature,  Commandments  far  from  grievous, 
a  gracious  yoke,  as  well  as  a  light  burthen,  not  unto  us,  O  Lord,  not  unto 
us,  but  to  Thy  Name,  give  we  the  praise.  Praise  the  Lord,  O  my  soul,  and 
all  that  is  within  me,  praise  His  holy  Name. 

What  you  add  on  this  theme,  is  by  way  of  reflection,  on  the  inconvenient       §.  78. 
opinions  of  the  opposite  parties  in  this  matter. 

I.   That,  on  the  Caltinists'  part,  these  two  things,  viz.  the  Predetcr- 
physical    Predetermination,    and,    which    must    necessarily  and  Irre. 
follow   thereupon,  tlie  Irresistibility  of  the  work  of  Grace,  sistibility. 
seem  to  you  to  be  so  inconsistent  tuith  the  natural  liberty  of 
the  Will,  and  so  impossible  to  be  reconciled  therewith,  that 
you  cannot  yet  by  any  means  fully  assent  thereto.     The  style 
wherein  this  concludes,  cannot  yet  fully ,  signifies  to  me,  that  you  have, 
with  great  impartiality,  if  not  with  favour  and  prepossession  of  kindness  to 
the  Anti-Remonstrant  side,  endeavoured  your  utmost  to  reconcile  these 


324 


A  LETTER  TO  DR.  SANDERSON 


§.  79. 
Of  Armi- 


little  to 


How  unre-  two  Doctrines  of  Predetermination  and  Irresistibility  with  the  common 
concileable  notions  of  Morality  and  Christianity,  and  you  cannot  find  any  means  to 
tian  prin-  "  ^°  ^  >  an^  ^  fully  consent  to  you  in  it,  and  cannot  but  add,  that  the  very 
ciples.          being  of  all  future  judgment,  and  so  of  Heaven  and  Hell,  considered  as 
rewards  of  what  is  here  done  in  our  bodies,  whether  good  or  bad,  nay  the 
whole  economy  of  the  Gospel,  of  giving,  and  giving  more,  and  withholding 
and  withdrawing  Grace,  and  the  difference  betwixt  the  Grace  of  Conver 
sion  and  Perseverance,  and  the  force  of  exhortations,  promises,  threats, 
commands,  and  what  not,  depends  immediately  and  unavoidably  on  the 
truth  of  the  Catholic  doctrine  of  all  ages,  as  in  these  points  of  Predeter 
mination  and  Irresistibility,  it  stands  in  opposition  to  the  Calvinists.    The 
showing  this  diffusedly,  according  to  the  merit  of  the  matter,  through  the 
several  steps,  were  the  work  of  a  volume,  of  which  I  shall  hope  there  can 
be  no  need,  after  so  many  have  been  written  on  the  subject. 
Your  next  reflection  is  on  the  Arminians,  of  whom  you  say, 
On  the  other  side,  methinks,  the  Arminians  ascribe  less  to 

the  @race  °f  ®°d>  and  more  to  the  Free  Wil1  °f  man>  than 
they  ought,  in  this,  that  according  to  their  doctrine,  why  of 
two  persons,  as  Peter  and  Judas,  supposed  to  have  all 
outward  means  of  conversion  equally  applied,  yet  one  should 
be  effectually  converted,  the  other  not,  the  discriminating 
power  is  by  them  placed  in  the  ivill  of  man,  which,  you  say, 
you  should  rather  ascribe  to  the  work  of  Grace.  If  this  be  the 
right  stating  of  the  case  between  the  Arminians  and  their  opposites,  I  am 
then,  without  consulting  the  Authors,  assured  by  you  that  I  am  no 
Arminian;  for  I  deem  it  impossible  (I  say  not  for  any  man,  not  knowing 
what  miracles  the  magic  of  some  men's  passions  may  enable  them  to  work, 
but)  for  you  that  have  written  what  I  have  now  set  down  from  you,  to 
imagine  you  ascribe  more  to  the  Grace  of  God,  and  less  to  the  Will  of  man, 
than  I  have  thought  myself  obliged  to  do,  making  it  my  challenge  and 
interest,  and  requiring  it  to  be  granted  me  (and  not  my  concession 
only)  that  all  that  any  man  is  enabled  to  do,  is  by  Christ's  strengthening 
him. 

But  not  to   question  what   others  do,    or  to  accuse  or   apologize  for 
any,  let  us  consider  the  case  you  set,  and  allow  the  truth  to  be  judged  of, 
in  this  whole  question,  by  what  this  particular  case  shall  exact. 
§•  ST.  But  first,  in  the  setting  of  it,  I  cannot  but  mark  two  things,  i°.  That  the 

whetheiThe  Persons  mac^e  use  of  to  set  the  case  in,  are  Judas  and  Peter.  2°.  That  to 
the  word  'converted'  is  prefixed  '  effectually.'  This  would  make  it 
probable,  that  you  think  a  man  may  be  converted,  and  yet  not  effectually 
converted,  or  however  that  Judas  was  not  effectually  converted.  That 
Judas  was  converted,  and,  as  far  as  concerned  the  present  state,  abstracted 
from  perseverance,  effectually  converted,  I  offer  but  this  one  testimony, 
the  words  of  Christ  to  His  Father,  Of  those  whom  Thou  gavest  me  I  have 
iosj.  none^  save  oniy  ffe  son  Ojf  perclitioni  That  whosoever  is  by  the 
Father  given  to  Christ,  is  converted,  and  that  effectually,  is  concluded 


80. 


were  not 
converted, 


S.  John 
xvii,  12. 


CONCERNING  GOD'S  GRACE  &  DECREES.  325 

from  Christ's  universal  proposition,  All  that  my  Father  gweth  me  shall  S.  John  vi. 
come  to  me.  And  here  it  is  expressly  said  that  Judas,  though  by  his  37- 
apostasy  now  become  the  son  of  perdition,  was  by  God  given  to  Christ, 
and  therefore  he  came  to  Christ,  i.  e.  was  converted,  which  also  his  being 
lost,  his  very  apostasy  testifies;  for  how  could  he  apostatize  from  Christ, 
that  was  never  come  to  Him?  From  hence  it  seems  to  me  necessary 
either  to  interpret  your  speech  of  Final  Perseverance,  as  if  none  were 
effectually  converted  but  such  who  persevere,  (which  as  it  belongs  to 
another  question,  that  of  Perseverance,  to  which  you  after  proceed,  and 
not  to  this  of  reconciling  Irresistibility  and  Free-Will,  so  it  would  seem 
to  state  it  otherwise  than  I  perceive  you  afterwards  do)  or,  to  avoid  that, 
to  understand  no  more  by  Judas  and  Peter  than  any  other  two  names, 
suppose  Robert  and  Richard,  John  at  Noke  and  John  at  Style,  as  you 
since  tell  me  your  meaning  was,  the  one  converted  effectually,  i.  e.  really, 
the  other  not,  when  both  are  supposed  to  have  the  same  outward  means  of 
conversion  equally  applied  to  them. 

Now,  to  the  question  thus  set  of  any  two,  and  supposing  what  hath      §•  82. 
been  granted  between  you  and  me,  that  the  outward  means  are  accompanied 
to  both  with  a  sufficient  measure  of  inward  Grace,  my  answer  you  discern 
already,   that   the   discrimination    comes   immediately   from    one   man's  Whence 
resisting  sufficient  Grace,  which  the  other  doth  not  resist,  but  makes  use  discrimina- 
of.     In  this,  should  I  add  no  more,  there  could  be  no  difficulty,  because  tion  comes> 
as  it  is  from  corruption,  and  liberty  to  do  evil,   (that  meeting  with  the 
resistibility  of  this  sufficient  Grace)  that  one  resists  it,  so  it  is  wholly  from 
the  work  of  Grace  upon  an  obedient  heart,  that  the  other  is  converted.  Fromtnan's 
And  so  this  stating  ascribes  all  the  good  to  the  work  of  Grace,  i.  e.  to  that  llb®r*y  to 
power  which  by  supernatural  Grace  is  given  him,  and  all  the  ill  to  man 
and  his  liberty,  or  ability  to  resist. 

But  from  what  hath  been  said,  there  is  yet  more  to  be  added,  viz,  that       §•  &3« 
the  obedience  of  the  one  to  the  call  of  Grace,  when  the  other,  supposed  to 
have  sufficient,  if  not  an  equal  measure,  obeys  not,  may  reasonably  be  From  God's 
imputed   to  the   humble,  malleable,    melting   temper,  which   the   other  Preven- 
wanted,  and  that,  again,  owing  to  the  preventing  Graces  of  God,  and  not 
to  the  natural  probity,  or  free-will  of  Man :  whereas  the  other,  having 
resisted  those  preparing  Graces,  or  not  made  use  of  them,  lieth  under 
some  degree  of  obduration,  pride,  sloth,  voluptuousness,  &c.  and  that 
makes  the  discrimination  on  his  side,  i.  e.  renders  him  unqualified  and 
uncapable  to  be  wrought  on  by  sufficient  Grace;  and  so  still,  if  it  be 
attentively  weighed,  this  attributes  nothing  to  free-will,  considered  by  Nothing 
itself,  but  the  power  of  resisting  and  frustrating  God's  method's  (which  imputed  to 
I   should  think,  they  that  are  such  assertors  of  the  corruption  of  our  man       „ 
nature,  should  make  no  difficulty  to  yield  him,  but  that  they  also  assert  resisting. 
the  Irresistibility  of  Grace,  and  that  is  not  reconcileable  with  it)  yield 
ing  the   glory  of  all  the  work  of  conversion,  and  all  the  first  prepara-  The  whole 
tions  to  it,  to  His  sole  Grace,  by  which  the  Will  is  first  set  free,  then 
fitted,  and  cultivated,  and  then  the  seed  of  eternal  life  successfully  sowed  to 
in  it. 


A  LETTER  TO  DR.  SANDERSON 

§.  84.  If  the  Remonstrants  yield  not  this,  you  see  ray  profession  of  dissent 

from  them :  if  they  do,  as  for  ought  I  ever  heard  or  read,  (which  indeed 
hath  been  but  little  in  their  works-,  that  I  might  reserve  myself  to  judge  of 
these  things  without  prepossession),  they  doubt  not  to  do,  you  see  you 
have  had  them  misrepresented  to  you.  But  this,  either  way,  is  extrinsecal 
and  unconcernant  to  the  merit  of  the  cause,  which  is  not  to  be  defended 
or  patronized  by  names,  but  arguments,  much  less  to  be  prejudiced  or 
blasted  by  them. 

§.  85.  You  now  add,  as  a  reason  to  enforce  your  last  Proposition,    That 

gruous         although  the  Grace  of  God  work  not  by  any  physical  deter- 
manner,&c,  mination  of  the  Will,  but  by  way  of  moral  suasion  only,  and 
Grace  ef-     therefore,  in   what   degree   soever  supposed,  must   needs  be 
fectuai.       granted  ex  natura  rei  possible  to  be  resisted,  ijet  God  by  His 
infinite  luisdom  can  so  siueetly  order  and  attemper  the  outward 
means  in  such  a  congruous  manner,  and  make  such  gracious 
inward  applications  and  insinuations,  by  the  secret  imper 
ceptible  operation  of  His  Holy  Spirit,  into  the  hearts  of  His 
chosen,  as  that  de  facto  the  Will  shall  not  finally  resist.     That, 
you  say,   of  the  Son  of  Sirach,  Fortiter  et  Suaviter,  is  an 
excellent  Motto,  and  fit  to  be  affixed,  as  to  all  the  ways  of 
God's  Providence  in  general,  so  to  this  of  the  effectual  work 
ing  of  His  Grace  in  particular. 

f-  86.  This,  for  the  substance,  falls  in  with  the  last  of  those  which  you  so 

ber  of'tbe'  calltiously  se^  down  for  mere  conjectures,  seeming  to  you  not  improbable. 

former  Con-  And  so  here  you  continue  to  propose  it,  10.  As  that,  which  God  can  do, 

jecture.         and  thus  no  Christian  can  doubt  of  it.     2°.  By  the  one  testimony  which 

suaviter  **    ^ou  tenc^er   f°r   tne   Pr°°f  it>  tne  words  of  Ecclesiasticus,  strongly  but 

sweetly,  which  though  it  be  there  most  probably  interpreted  of  the  works 

of  God's  Providence,  not  particularly  of  His  Grace,  so  if  it  were,  most 

fully  expresses  their  thoughts,  who,  building  on  the  promise  of  sufficient 

Grace,  and  the  way  of  the  working  of  that  by  moral  suasion,  will  apply 

the  fortiter  to  the  sufficiency,  and  the  suaviter  to  the  suasion,  and  yet 

resolve,  what  frequent  experience  tells  us,  that  those  that  are  thus  wrought 

on,  strongly  and  sweetly  too,  and  as  strongly  and  sweetly,  if  not  sometimes 

more  so,  as  they  that  are  converted  by  it,  are  yet  very,  very  many  times, 

not  converted. 

f.  87.  Here  therefore  the  point  lies,,  not  whether  God  can  thus  effectually  work 

onlv* ues ^  uPon  a^  ^at  ^e  ten(^ers  sufficient  Grace  unto,  nor  again,  whether  some- 

tion  here,     times,  and  whensoever  He  pleaseth,  He  doth  thus  work,  for  as  this  is  the 

most  that  you  demand,  so  this  is  most  evident,  and  readily  granted;   but 

i°.  Whether  all  are  effectually  converted  and  persevere,  and  so  are  finally 

saved,  on  whom  God  doth  work  thus  sweetly  and  powerfully,  attempering 

the  outward  and  inward  means,  applications  and  insinuations,  by  the  secret 

imperceptible  operations  of  His  Spirit,  and  that  in  a  congruous  manner, 


CONCERNING  GOD'S  GRACE  &  DECREES.     327 

I  add  time  also.  2°.  Whether  His  doing  thus  'is  such  an  act  of  His 
Election,  as  that  all  to  whom  this  is  not  done,  shall  be  said  in  Scripture  to 
be  left,  passed  by,  and  reprobated. 

If  thus  it  is,  (not  only  can  be,)  and  if  it  may  be  convincingly  testified  by  §•  88- 
any  text  of  Scripture  that  this  really  is  the  Scripture  Election,  it  shall  be 
most  willingly  and  gladly  yielded  to.  But  till  this  be  done,  i°.  That  other 
Scheme,  which  I  so  lately  set  down,  may  be  allowed  to  maintain  its 
competition  against  this  ;  and  2°.  It  is  to  be  remembered  from  the  pre 
misses,  that  the  glory  of  God's  Grace  in  every  one's  conversion  is  abund 
antly  taken  care  of,  and  secured,  without  the  assistance  of  this.  30.  That 
the  ground  of  the  Anti-Remonstrants'  exception  to  the  Arminian  occurs  in 
this  way  of  stating  too;  for  since  it  is  here  affirmed,  that  Grace  even  thus 
applied  is  possible  to  be  resisted,  why  may  not  the  accepting  this  higher 
degree  be  as  imputable  to  man's  "Will,  as  of  the  other  barely  sufficient 
Grace  the  objector  supposes  it  to  be  ? 

Lastly,  the  saying  of  our  Saviour,  S.  Matt.  xi.  2 1,  is  of  no  small  moment  in 
the  case,  and  yields  a  substantial  prejudice  to  this  way.  For  first,  It  is  express-  r 
ly  affirmed,  verse  20,  of  those  cities  wherein  were  wrought  al  TrAeloTcu  8wd-  to  the  Con- 
fjL€ts  avrov,  His  most  abundant  powers  or  miracles,  that  ov  pcrcytfo/tra?,  they  jecture. 
repented  not.  His  miracles,  I  suppose,  had  His  Grace  annexed  to  them;  and 
it  is  hard  to  believe  that  where  His  most  numerous  miracles  were  afforded, 
they  should  all  want  the  advantage  of  the  congruous  timings  to  give  them 
their  due  weight  of  efficacy.  However  there  is  no  pretence  of  believing  it 
here,  where  it  is  said,  Christ  fjp^aro  6v(iSi£fiv,  began  to  reproach  and  upbraid 
them,  that  the  miracles  had  been  so  successless  among  them ;  which  He 
could  with  no  propriety  do,  if  any  circumstance  needful  to  their  efficacy  had 
been  wanting  to  them;  and,  verse  22,  the  more  intolerable  measure  of  damna 
tion,  which  is  denounced  against  them,  puts  this  beyond  question,  that 
these  wanted  not  the  more  superabundant  advantages  of  Grace.  Secondly, 
it  is  also  as  explicitly  pronounced  by  Christ,  that  those  miracles  and  that 
Grace  which  were  not  effectual  to  the  conversion  of  those  Jewish  cities, 
Chorazin  and  Bethsaida,  would  have  been  successful  to  the  conversion  of 
others,  and  made  them  proselytes  and  penitents  of  the  severest  kind,  in 
sackcloth  and  ashes.  Whereupon  I  demand,  had  those  means,  those 
miracles,  the  instruments  and  vehicles  of  Grace,  that  were  then  used  to 
Chorazin  and  Bethsaida,  the  timings  and  other  advantageous  circum 
stances,  which  the  opinion,  now  under  consideration,  pretends  to  be  the 
infallible  means  of  the  Salvation  of  the  Elect,  or  had  they  not  ?  If  they 
had,  then  it  seems  these  may  fail  of  converting,  and  so  have  not  that 
special  efficacy  which  is  pretended,  it  being  expressly  affirmed,  that  here 
they  succeeded  not  to  conversion.  But  if  they  had  not  the  timings,  &c, 
then  it  remains  as  undeniable  as  the  affirmation  of  Christ  can  render  it, 
that  those  means,  that  Grace,  which  hath  not  those  advantageous  circum 
stances,  may  be,  nay,  if  granted  to  Tyre  and  Sidon,  Heathen  cities,  would 
actually  have  been  successful  to  them.  And  what  can  be  more  effectual  to 
the  prejudice  of  a  conjecture,  than  this  double  force  of  the  words  of 
Christ  confronted  expressly  to  both  branches  of  it  ?  And  then  I  hope 


328  A  LETTER  TO  DR.  SANDERSON 

I  may  with  modesty  conclude,  that  there  remains  no  visible  advantage  of 
this  way  to  recommend  it,  in  case  the  Scripture  be  not  found  to  own,  and 
more  than  favour  it  in  some  other  passages. 

§.  50.  Your  last  Proposition  on  this  theme  is,  that  Sith  the  consistence  of 

Grace  and  Free  Will  is  a  mystery  so  transcending  our  weak 
understandings,  that  it  hath  for  many  years  exercised  and 
puzzled  the  wits  of  the  acutest  Schoolmen  to  find  it  out,  inso 
much  as  hundreds  of  volumes  have  been  written  and  daily 
are  de  concursu  Gratiae  et  Liberi  Arbitrii,  and  yet  no  accord 
hath  hitherto  followed,  you  say,  you  have  ever  held,  and  still 
do  hold  it  the  more  pious  and  safe  way,  to  place  the  Grace  of 
God  in  the  throne,  tvhere  tue  think  it  should  stand) 
and  so  to  leave  the  Will  of  man  to  shift  for  the  maintenance 
of  its  own  freedom,  as  well  as  it  can,  than  to  establish  the 
power  and  liberty  of  Free  Will  at  the  height,  and  then  to  be 
at  a  loss  hoiu  to  maintain  the  power  and  efficacy  of  God's 
Grace. 

§.  91.  But  if  what  hath  been  clearly  laid  down,  for  the  attributing  all  our 

spiritual  good  to  the  work  of  Grace,  and  assuming  nothing  of  this  kind  to 
the  innate  power  of  Free  Will,  but  a  liberty  to  resist  Grace,  the  rest  being 
humbly  acknowledged  to  be  due  to  a  supernaturally  conferred  freedom,  or 
emancipation,  whereby  we  are  enabled  to  make  use  of  Grace,  and  by  the 
Consistence  power  thereof  to  cooperate  with  it;  then,  i°.  The  consistence  of  Grace  and 

and^Free      ^ree  ^^  m  ^8  sense'  *s  no  suc^  transcending  mystery;  and  I  think 
W.ll.  there  is  no  text  in  Scripture  that  sounds  anything  towards  the  making  it 

so.     2°.  It  is  evident,  that  the  difficulties  that  have  exercised  the  Schools 
in  this  matter  arise  from  their  endeavouring  to  state  it  otherwise,  some  by 
The  diffi-      maintaining  Predetermination  and  Irresistibility,  which  all  the  powers  of 
the  School-  na^ure  cannot  reconcile  with  Man's  Free  Will,  ad  oppositum.     And  some 
men's  way,  few  that  go  another  milder  way,  are  yet  afraid  of  departing  too  far  from 
Nvhence.        the  former,  and  instead  of  Irresistibility  substitute  Efficacy,  as  that  signifies 
Infallibility  of  the  event  to  the  Elect,  and  so  find  difficulty  to  extricate 
themselves ;  whereas  Grace  sufficient,  but  resistible,  given  together  with 
How  easily  the  Word  to  all  to  whom  Christ  is  revealed,  hath  i°.  itself  nothing  of 
superseded,  difficulty  in  the  conception,  and,  2°.  being  understood,  utterly  removes  all 
further  difficulty  in  this  matter.     For  hereby  we  place  the  Grace  of  God 
in  the  throne,  to  rule  and  reign  in  the  whole  work  of  conversion,  per 
severance,  and  salvation,  (and  what  can  be  more  demanded,  that  we  have 
not  asserted  ?  certainly  nothing  by  you,  who  in  setting  down  the  consent 
of  all  parties,  expressed  it  by  no  more  than  its  having  *  the  main  stroke 
and  chiefest  operation'}  and  need  not  put  the  Will  of  man  to  shift  for 
the  maintenance  of  its  own  freedom,  as  long  as  we  can  do  it  with  much 
more  safety  and  temper,  than  either  by  setting  it  at  the  height  with  the 
Pelagians,  or  endangering  to  convert  it  into  a  mere  trunk,  or  leaving  men 
to  the  duct  of  their  own  humours,  either  to  advance  it  above  its  due,  and 


CONCERNING  GOD'S  GRACE  &  DECREES.     329 

grow  insolent,,  or  depress  it  below  what  is  meet,  and  so  give  up  themselves 
to  sloth  and  indifferency. 

On  the  third  or  last  head,  concerning  Grace,  and  Perseverance,  your       §•  92. 
Propositions  are  three.    The  two  former  I  shall  set  down  together,  because 
the  first  is  but  a  preparative  to,  or  one  way  of  proof  of  the  second,  which 
only  concerns  our  purpose. 

I.  That  faith  and  all  holy  Graces  inherent  in  us,  love,  Of  falling 
patience,  and  humility,  fyc,  are  the  gifts  of  God  wrought  in  r< 

us  by  His  Grace  and  Holy  Spirit,  none  will  deny.  But 
that  they  are  wrought  in  us  by  infusion  and  in  instanti,  as 
Philosophers  teach  forms  to  be  introduced  into  the  matter  by 
natural  generation  in  instanti,  at  least  that  they  are  ahuays 
or  ordinarily  so  infused,  you  see  no  necessity  of  believing,  or 
why  it  may  not  be  said  of  these  x<Vres,  spiritual  Graces, 
notwithstanding  they  be  acknoivledged  the  gifts  of  God,  as 
well  as  of  those  \api(r^ara,  spiritual  gifts,  as  we  translate 
them,  which  are  certainly  the  gifts  of  God  as  well  as  the 
other,  and  so  acknoivledged ;  that  they  are,  after  the  manner 
of  other  habits,  ordinarily  acquirable  by  industry  and  fre 
quented  acts,  and  the  blessing  of  God  upon  our  prayers  and 
endeavours.  To  ivhat  purpose  else  were  it  for  Ministers  in 
their  sermons  usually  to  press  motives  to  stir  up  men  to 
labour  to  get  faith,  love,  8fc.  and  to  propose  means  for  their 
better  direction,  how  to  get  them  ? 

II.  Whence,  you  say,  it  seemeth  to  you  further  probable,  that 
faith  and  all  other  inherent  Graces,  as  they  may  be  with 

God's  blessing  attained,  may  be  also  lost  again  by  sloth, 
negligence,  and  carnal  security ;  and  therefore  you  cannot  but 
doubt  of  the  truth  of  that  assertion  which  the  Contra-Remon- 
strants  do  yet  aver  with  great  confidence,  that  faith  once 
had,  cannot  be  lost;  and  other  the  like.  The  distinction  that 
they  use  as  a  salvo  to  this  question,  of  a  true  and  temporary 
faith,  signifieth,  say  you,  little  or  nothing,  for  it  at  once  both 
beggeth  and  yieldeth  the  ivhole  question.  It  i°.  beggeth  the 
question,  when  it  denieth  that  faith  that  may  be  lost  to  be 
true  faith ;  and  withal,  2°.  yieldeth  the  question,  when  it 
granteth  a  temporary  faith,  which  term  is  capable  of  no 
other  construction,  than  of  such  a  faith,  as  being  once  had  is 
afterwards  lost.  It  is  one  of  the  Articles  of  our  Church,  that  Our  Article. 
after  we  have  received  the  Holy  Ghost,  we  may  depart  from 
Grace  given. 


330  A  LETTER  TO  DR.  SANDERSON 

§.  93.  In  these  two  there  is  nothing  for  me  to  question,  and  as  little  to  add  to 

Grounds  of  them,  unless  I  annex,  what  I  suppose  you  did  not  think  needful,  the 
ture.   '     '     express  consent  of  Scriptures  and  Fathers,  whereon  our  Church's  Article 
In  the  Old   must  be  resolved  to   have   been   founded.     In   the  Old   Testament  the 
Testament.  exampies  of  the  Angels  in  Heaven,  of  Adam  in  Paradise,  and  in  a  remark 
able  manner  of  two  to  whom  God  had  given  eminent  testimony.  i°.  David, 
in  the  matter  of  Uriah,  an  odious  murder  added  to  adultery,  and  con 
tinued  in  impenitently,  till  after  the  birth  of  the  child ;  the  blemish  whereof 
still  sticks  to  him,  and  remains  upon  record,  as  an  allay  to  all  his  excel 
lencies,  now  that  he  is  in  Heaven.     2°.  Solomon,  whose  heart  was  by  his 
multitude  of  wives  and  concubines  taken  off  from  God,  and  debauched  to 
idols,  no  way  being  left  us  to  discern  whether  ever  he  returned  or  no, 
unless  his  Ecclesiastes  be  a  declaration  and  fruit  of  his  repentance.     And 
as  these  and  many  other  examples,  even  of  that  whole  Old  Testament 
Church,  the  Jews,  make  this  evident,  so  the  words  of  Ezekiel  are  express 
Ezek.  iii.      both  for  total  and  final  falling  away.     If  the  righteous   turn  from  his 

righteousness,  in  his  unrighteousness  shall  he  die. 

§.  94.  The  New  also  is  parallel,  in  the  example  of  Peter,  thrice,  with  time  of 

In  the  New.  deliberation  between,  and   after  express  warning  from  Christ,  and  his- 
resolute  promise  to  the  contrary,  denying  and  abjuring  of  Christ,  whose 
S.  Luke        return  from  this  fall  with  bitter  tears,  is  called  by  Christ  conversion,  and 
xxu.  32.       ^e  gjn  upbraided  to  him  thrice   after  His  resurrection  :  Simon,  son  of 
S.Johnxxi.  Jonas,  lovest  thou  me  more  than  these?  in  reference  to  his  confident  under- 
S^M  rk       taking,  though  all  men  should  deny  thee,  or  be  offended,  yet  will  not  I.    And 
xiv.  29,  31.  if  tne  argument  from  Christ's  express  words,  formerly  produced,  be  of 
S.  John        force,  then  is  Judas,  one  of  those  that  was  by  God  given  to  Christ,  and 
XVd'vi2'  >•    came  unto>  and  believed  on  Him,  an  example  of  the  blackest  sort,  testify 
ing  to  this  sad  truth,  that  a  believer  and  disciple  of  Christ  may  betray  Him 
to  His  crucifixion,  and  die  in  desperation. 

§.95.  To  these  two  instances,  the  former  greatly  aggravated  with  circum 

stances,  the  latter  final,  and  of  the  highest  degree  imaginable,  it  is  not 
needful  to  add  more,  else  it  is  obvious  to  increase  the  catalogue  with  those 
that  were  polluted  by  the  Gnostics,  by  name,  Hymenaeus  and  Alexander, 

1  Tim.  i.      who,  putting  away  a  good  conscience,  concerning  faith  made  shipwreck  •  and 
20.  again,  Hymenaeus  and  Philetus,  who  fell  off  so  far  as  to  the  denial  of  any 

2  Tim.  ii.     future  Resurrection,  of  whom  the  Apostle  there  speaking,  saith,  if  God 
1 7.  peradventure  will  give  them  repentance,  and  they  may  recover  themselves  out 

of  the  snare  of  the  devil,  looking  on  their  estate  as  that  of  lapsed  believers, 
Apoc  ii  an(^  though  not  utterly  hopeless,  yet  extremely  dangerous.  And  this 
and  iii.  exemplified  in  whole  Churches,  which  are  therefore  threatened  present 

destruction,  if  they  do  not  speedily  return. 

§.  96.  To  which  purpose  the  Texts  in  the  sixth  and  tenth  to  the  Hebrews  are 

unanswerable.  In  the  sixth,  that  it  is  impossible,  i.  e.  extremely  difficult, 
for  those  that  were  once  enlightened,  fyc,  if  they  fall  away,  to  renew  them 
again  unto  repentance,  adding  the  similitude  of  the  reprobate  earth,  whose- 
end  is  to  be  burned.  From  which  how  distant  is  the  doctrine  of  those,  that 
either  imagine  it  impossible  for  such  to  fall  away  totally,  or  if  they  are, 


CONCERNING  GOD'S  GRACE  &  DECREES.    331 

fallen  away,  not  to  be  renewed  again  to  repentance.      In  the  tenth  also, 
it  were  vain  to  make  so  severe  interminations  against  those  who  sin  wil 
fully  after  receiving  the  knowledge   of  the  truth,  as  we   read,  verse  26, 
if  there  were   no  possibility   of  so   sinning;    but  especially  the  thirty- 
eighth  verse  is  remarkable,  The  just  shall  live  by  faith,  KCU  lav  vTroo-reiAqrat, 
and  if  he,  the  just,  shall  draw  back,  my  soul   hath   no  pleasure  in  him, 
explicating,   verse   39,  what   drawing   back   he   speaks   of,   even   draw 
ing  back  unto  perdition;  and  that  is  final  as  well  as  total,  and  both,  it 
seems,  very  possible,  as  every  where  appears  by  the  exhortations  to  him 
that  thinketh  he  standeth,  to  take  heed  lest  he  fall:  when  if  he  do,  it  had  i  Cor.  x. 
been  better  never  to  have  known  the  way  of  righteousness,  than  after  he  hath  *2pgt  .. 
known  it,  to  turn  from  the  holy  Commandment  •  and  this  in  such  a  degree,  2I. 
as  is  expressed  by  returning  to  the  vomit,  and  wallowing  in  the  mire,  the 
acts  and  habits  of  the  foulest  sins,  in  forsaking  of  which  their  conversion 
consisted. 

The  testimonies  of  the  Fathers  are  too  long  to  be  set  down,  and  indeed       §-97- 
unnecessary  to   the   confirmation   of  that   to  which  the  Scripture  hath 
testified  so  plentifully,  especially  since  it  is  not,  it  cannot  be,  denied  by  the 
contrary-minded,  that  St.  Augustine,  the  only  fautor  of  their  cause,  in  the  S.  Au- 
point  of  Decrees  and  effectual  Grace,  granteth  possibility  of  falling,  both  Sustine. 
totally  and  finally,  from  a  justified  estate,  and  useth  it  as  a  means  to  prove 
his  absolute  Decrees. 

I  now  proceed  to  your  third  and  last  Proposition  in  these  words, 
Yet  I  believe  ive  may  securely  admit  the  doctrine  of  Per-      §.98. 
severance  of  God's  Elect,  and  the  certainty  thereof,  so  as  it  yeranecreSo'f 
be  understood,  i°.  Of  their  Final  Perseverance  only,  leaving  the  Elect. 
room  for  great,  perhaps  total,  interruptions  and  intercisions 
in  the  mean  time.     2°.  Of  the  certainty  of  the  thing,  certitude 
objecti,  in  regard  of  the  knowledge  and  purpose  of  God,  but, 
not  of  any  undoubted   assurance  that  the  Elect  themselves 
Jiave  thereof,  certitude  subjecti,  as  we  use  to  distinguish  them: 
there    being  a  great   deal   of  difference  between    these   two 
Propositions,  It  is  certain  that  the  Elect  shall  not  fall  away, 
finally,  and,   The  Elect  are  certain  that  they  shall  not  fall 
away  finally. 

In  this  Proposition  I  can  fully  yield  my  concurrence,  if  by  rendering       §•  99- 
my  reasons  for  my  consent,  I  may  be  allowed  to  express  what  I  mean  by 
it.     This  I  shall  do  through  the  several  branches  of  it. 

First,  I  believe  not  only  that  securely  we  may,  but  that,  of  necessity 
and  under  the  pain  of  contradiction  in  adjecto,  we  must  admit  the  doc 
trine  of  Perseverance  of  God's  Elect,  and  the  certainty,  most  unquestion 
able  certainty,  thereof;  God's  Election  of  any  person  to  the  reward  of 
the  Covenant  being  undoubtedly  founded  in  the  Perseverance  of  that 
person  in  the  Faith,  this  Perseverance  being  the  express  condition  of  the 


A  LETTER  TO  DR.  SANDERSON 

S.  Matt       Covenant :  He  that  endureth  to  the  end,  the  same  shall  be  saved,  he  and 

xxiv.  30.      none  jjut  he  .  frut  if  fa  draw  back,  God's  soul  hath  no  pleasure  in  him. 

§.  loo'.          Which  that  it  is  nothing  available  toward  concluding  that  they  which 

can  fall  totally  from  their  justified  state,  may  not  yet  fall  finally  also, 

I  infer  to  be  your  sense  from  your  great  dislike  to  the  Calvinists'  Salvo, 

Temporary  taken  from  the  distinction  of  a  true  and  temporary  Faith,  which  assures 

Faith  may    me^  yQU  ^Q  ^^  pajt^  for  tru6j  wnich  yet  is  but  temporary,  than  which 

nothing  is  more  contrary  to  the  establishing  the  Perseverance  of  all  the 

faithful,  unless  there  be  some  promise  that  all  temporaries  shall  so  recover 

again  before  their  death,  as  finally  to  persevere,  (which  as  I  think,  it  will 

not  be  pretended,  so  if  it  be,  they  are  no  longer  temporaries,)  or  unless  it 

cease  to  be  in  their  power  to  continue  in  their  sins,  into  which  they  are 

fallen,  which  sure  it  cannot,  unless  the  Grace  of  Perseverance  be  irresistible, 

which  if  it  were,  there  is  no  reason  why  that  of  Conversion,  to  all  that  are 

converted,  should  not  be  irresistible  also. 

§.  101.          Secondly,  For  their  great,  perhaps  total  interruptions  and  intercisions 
The  Elect    in  the  mean  time,  I  can  no  way  doubt  but  those  are  subject  to  them,  who 
ubject  to     ye^  UpOn  God's  foresight  of  their  return  and  persevering  constancy  at 
'  length,  are  elected  to  Salvation.     It  is  certain,  which  the  Article  of  our 
Church  saith,  that  as  they  'which  have  received  the  Holy  Ghost  may 
'  depart  from  Grace  given  and  fall  away,  so  by  the  same  Grace  of  God 
'they   may  return   again ;'   and    then    returning   they   may,  no    doubt, 
persevere ;  and  then  it  is  certain,  they  are  elected  to  Salvation,  the  mercy 
and  pardon  in  Christ  extending  not  only  to  the  sins  of  an  unregenerate 
state,  and  the  infirmities  and  frailties  of  the  regenerate,  but  also  to  all  the 
wilful  sins  and  falls  of  those  that  do  timely  return  again  by  repentance,  as 
David  and  Peter  did,  (but  Judas  certainly,  Solomon  possibly,  did  not,)  and 
then  continue  stedfast  unto  the  end.     And  so  it  is  only  the  Final  Per 
severance  that  is  required  indispensably  of  the  Elect,  which  is  reconcile- 
able  with  their  great,  perhaps  total  intercisions. 

§.  102.          But  it  is  not  amiss  here  to  advert,  that  this  doth  no  more  suppose  or 
The  falls  of  include  the  reconciliation  or  favour  of  God,  to  those  that  have  been  once 
if  °Tbeen    regenerate*  when  they  are  fallen  into  gross  sins,  than  to  the  unregenerate 
once  rege-    remaining  in  the  same  or  greater  sins,  it  being  as  possible  in  respect  of  us, 
nerate  no     perhaps  more  probable  in    respect  of  God,  that  the   unregenerate   may 
more  re-       convert  anc}  persevere,  (and  then  they  are  approved  to  be  the  Elect,)  as 
with  God's   that  they  that  were  once  regenerate,  but  now  fallen,  may  return  again.     It 
favour  than  is  as  certain  from  before  Paul's  birth,  and  from  all  eternity,  that  he  was 
re  enerate    e^ecte(^J  as  *^at  David  or  Peter  was;  and,  then,  either  his  blasphemous  per 
secuting  the  Name  of  Christ  must  have  been,  at  the  time  when  he  was 
guilty  of  that,  reconcileable  with  God's  favour,  viz.  before  his  conversion, 
(and  then  for  the  gaining  of  God's  favour  what  needed  his  conversion  ?) 
or  else  Peter's  denying   and  abjuring  of  Christ,  David's  adultery  and 
murder  must  not  be  reconcileable,  notwithstanding  their  supposed  Elec 
tion.     For  as  to  the  sonship  of  their  former  life,  that  will  no  more  excuse 
their  contrary  wasting  sins,  than  the  future  sonship  of  the  other:  nay,  it 


CONCERNING  GOD'S  GRACE  &  DECREES.  333 

will  set  the  advantage  on  the  other  side,  the  unconverted  Saul  obtains  Nay,  the 

mercy,  because  he  did  it  ignorantly,  in  unbelief,  whilst  their  sins  have  the  advantaSe 

J      .  .  y,  is  on  the 

aggravation   of  being  sins  against  Grace,  and  forsaking  and  departing  unregene- 

frora  God,  which  respect  makes  the  state  of  Apostates,  as  the  most  unex-  rate's  part, 
cusable,  so  the  most  desperately  dangerous  state .  1  ^ irn<  i> 

Thirdly,  That  there  is  a  Certitudo  Objecti  to  all  the  Elect  cannot  be  1<3§.  ,0^ 
doubted  ;  for  if  they  be  elected  to  Salvation,  they  will  finally  persevere  :  if  Certainty  of 
they  persevere  not,  they  were  not  elected.     Again,  this  certainty  of  the  tlie  ObJect- 
object  is  a  certainty  in  regard  to  the  knowledge  and  purpose  of  God. 
1°.  Of  His  knowledge  that  either  they  will  not  fall,  or  if  they  do,  that  they 
will  rise  again,  and  then  finally  persevere.     2°.  Of  His  purpose  or  Decree 
of  Election,  that  every  such,  finally  persevering,  though  formerly  lapsed 
Christian,  shall  be  saved. 

Fourthly,  For  the  Certitudo  Subjecti,  as  I  consent  to  you  fully  in  dis-      §.  104. 
claiming  any  necessity  of  that,  so  I  suppose  it  is  wholly  extrinsecal  to  this  Certainty  of 
subject,  devolving  to  this  other  question,  not  whether  every  one  that  is 
Elect  be  sure  he  shall  not  fall  away,  but  whether  every  believer  be  or 
ought  to  be  sure  of  his  Election  ?     Of  which  if  he  were  sure,  I  could  not 
resist  his  being  obliged  to  believe  himself  certain  of  his  final  Perseverance ; 
Election  and  final  failing  being  incompatible. 

Having  given  you  this  interpretation  of  my  sense,  and  so  consent  to  each  §.  105. 
branch  of  your  Proposition,  I  have  no  more  to  add,  but  that  if  you  mean 
it  in  a  further  sense,  proportionable  to  your  former  conjecture  on  the  head 
of  Decrees,  or  Bishop  Overall's  opinion,  I  shall  no  otherwise  debate  or 
question  it,  than  I  did  that;  and  so  the  fate  of  this  and  that  are  folded  up 
the  one  in  the  other;  and  if  the  Scripture  shall  be  found  favourable  to 
the  one,  it  shall  be  yielded,  and  then  there  will  be  no  controversy  of  the 
other. 

Only  I  desire  to  add  that  it  will  deserve  our  special  care  and  wariness,      §.  106. 

so  to  deliver  our  thoughts  in  this  matter,  that  we  leave  no  man  any  ground          great 

., .  ,        .  P     ,  ,,          1-1  i        c  11   c         r*  needofcau- 

of  hope,  that  in  case  he  depart  from  his  duty,  and  so  fall  from  Grace,  or  tion  in 

into  any  wilful  act  or  habit  of  sin,  he  shall  yet  be  so  preserved,  whether  handling 
by  God's  Grace,  or  by  His  power,  and  Providence,  that  he  shall  not  finallly  ^s  SUDJect 
die  without  repentance;  for  as  there  is  no  promise  of  God  to  found  that  verance," 
hope,  so  in  time  of  temptation  to  any  pleasurable,  transporting  sin,  &c,  it 
will  be  in  danger  to  betray  and  ruin  him  that  hath  a  good  opinion  of 
himself,  especially  if  he  hath  been  taught  that  Faith  is  a  full  assurance  of 
his  Election. 

The  same  I  say  of  Grace,  as  it  signifies  the  paternal  favour  of  God  to      §.  107. 

His  Elect  children,  which  is  thought  by  some  to  be  only  clouded,  and,  as  Of  God  s 

.    .  .  ,  ,     .     favour  to 

to   their  sense  and  present  experience  and  comfort,  darkened  by  their  rebellious 

most  wilful  sins,  so  as  God  may  be  highly  displeased  with  them,  as  David  children, 
with  his  son  Absalom,  and  yet  continue  His  paternal  love  and  favour  to 
them,  as  David  did  his  to  that  ungracious    son,  in  the  height  of  his 
rebellion. 

It  is  possible  this  example  of  David  may  have  some  rhetorical  energy  in      §.  108. 
it,  to  persuade  and  deceive  some.     If  it  have,  then,  i°.  I  may  not  unfitly 


334  A  LETTER  TO  DR.  SANDERSON 

ask  this  question,  whether  they  think  God  had  then  that  kindness  to 
Absalom  that  David  had?  If  He  had  not,  how  can  it  be  drawn  into 
example  to  God  ?  If  He  had,  how  then  can  it  agree  with  it,  to  cut  him  off 
in  the  midst  of  his  rebellion?  which  it  is  manifest  David  would  not  have 
done.  But  omitting  that,  I  answer,  2°.  that  it  is  visible,  that  this  in  David 
was  passionate  indulgence,  such  as  men,  as  Joab  tells  him,  disliked;  and  to 
this  kind  of  human  passionate,  I  oppose  that  other  kind  of  Divine  dis 
passionate  love,  producing  in  God  bowels  of  pity,  frequent  admonitions 
and  warnings,  powerful  messages,  strong  and  earnest  calls,  and  proposi 
tion  of  all  rational  motives  to  repentance.  But  if  those  prevail  not,  the 
just  still  continuing  to  draw  back,  God's  soul  hath  no  pleasure  in  him; 
and  the  greater  obligations  of  love  and  Grace  they  are  against  which  he 
hath  sinned,  the  greater  the  provocations  are  in  the  sight  of  God;  and 
nothing  consequently  but  the  greater  degree  of  punishment  to  be  expected. 
How  God  is  affected  toward  rebellious  sons  is  set  down,  Is.i.  2, 10-12.  &c. 

No  comfort  ^n(^  t*ien  to  ^ut  an^  man  *n  ^°Pe'  ^at  w^at  *s  not  ordinarily  revealed  in 
for  such  the  Gospel,  may  yet  be  laid  up  for  him  in  the  cabinet  of  God's  secret 
from  2  Tim.  counsels  with  this  seal  upon  it,  The  Lord  knoweth  those  that  are  His,  as  if 
they  might  be  His  still  in  God's  acceptation,  which  walk  most  contrarily 
to  Him,  this  may  prove  a  most  dangerous  snare  of  souls;  and  it  is  strange  it 
should  seek  shelter  in  that  text,  2  Tim.  ii.  19,  which  was  most  expressly  as 
signed  to  the  contrary,  as  is  evident  both  by  the  notation  of  the  depcXtov  in 
the  beginning  of  the  verse,  which  in  all  probability  signifies  the  Covenant  of 
God,  the  fifftaioTrjs,  stability,  whereof,  there  pressed,  must  assure  us  that 
there  is  no  Salvation  to  be  expected,  but  according  to  the  contents  of  that 
great  indenture,  once  for  all  sealed  in  the  blood  of  Christ ;  of  which  as 
that  indeed  is  one  part,  which  is  inscribed  on  one  side  of  the  seal,  The 
Lord  knoweth  those  that  are  His,  i.  e.  He  will  never  fail  to  own  those  that 
continue  faithful  to  Him;  so  the  other,  on  the  other  side,  is  most 
emphatical,  Let  every  man  that  nameth  the  Name  of  Christ,  depart  from 
iniquity;  which  if  he  do  not,  he  hath  forfeited  all  the  privileges  of  his 
Christianity. 

§.  no.          The  Gnostic  Heresy,  one  branch  of  it  especially,  noted  in  Marcus's 

. ie,  ,rflcu"  Scholars,  in  Ireneeus,  is  a  seasonable  warning  to  all  sober  Christians  in 

in  this          this  matter.    He  told  them  of  an  a.7ro\vTpa>ais,  a  redemption,  or  kind  of 

point,  a        baptism,  which  rendered  them  (pvaei  TrvtvpaTtKovs,  naturally  and  immutably 

good  warn-  Spjrituai5  no  more  ^o  be  pOnuted  by  sin,  than  gold  by  lying  in  the  mire,  or 

the  sunbeams  by  lighting  on  a  dunghill;  and  that  whatever  they  did,  they 

should,  as  with  the  helmet  of  the  Mother  of  the  Gods,  be  rendered  doparoi 

r<5  Kpir?/,  *  invisible  to  the  Judge.    The  effects  whereof  as  to  all  carnality, 

&c,  were  so  detestable,  that  it  becomes  every  man  most  solicitously  to 

guard  and  secure  his  Schemes  of  Election  and  Doctrine  of  Perseverance  of 

the  Elect,  from  all  probability,  if  not  possibility  of  ministering  to  the  like ; 

and  that  cannot  well  be  by  any  other  method  of  resolution  but  this,  that 

*•  slvai  re  avrovs  ei/  vtyei  virep  iraffav  rfyp  a.Tro\inp<t>(Tiv  a.Kpa,T-f)Tovs  Kal  aopd- 
SiW/xjj/, Sib  Kale^vOepusirdvraTrpdffffeiVj  rovs  yivccr6ai  T$  Kpirp.  I.  xiii.  6.  ed. 
p.r)Seva  tv  /tiTjSeyt  <p6fiov  Chopras'  5ia  yap  Massuet. 


CONCERNING  GOD'S  GRACE  &  DECREES.    335 

those  that  persevere  unto  the  end  shall  be  saved,  and  none  else  :  our  tenure 
in  all  the  privileges  of  Election,  10.  God's  favour,  2°.  the  continual 
assistance  of  His  Grace,  and  3°.  the  inheritance  of  sons,  being  inseparably 
relative  and  annexed  to  the  constant  filial  obedience  which  He  indis 
pensably  requires  of  us,  under  the  Gospel  of  conditional  promises. 

Thus  have  I  passed  through  all  your  Letter,  and  given  myself  the  §•  in. 
liberty  of  these  strictures,  by  way  of  reflection  on  all  and  every  passage  The  Con- 
therein,  which  belonged  to  this  subject  of  God's  Decrees  and  His  Grace. 
And  without  the  addition  of  any  unnecessary  recapitulation  of  the  severals, 
it  is  already  evident,  how  perfect  the  agreement  is  between  us  in  all  that 
you  in  any  degree  positively  assert,  or  own  as  your  opinion.  And  if  in 
one  particular  which  you  are  so  careful  to  propose  as  a  bare  conjecture, 
and  not  allow  it  your  favour  in  any  other  quality,  it  should  happen  that 
we  finally  dissent  (though  in  propriety  of  speech  conjectures  are  not 
sentiments)  yet  it  were  strange  the  dispute  betwixt  us  should  be  of  any 
length.  And  so  you  discern  the  utmost  of  uneasiness  which  is  likely  to 
be  given  you  by  this  address  of 

Dear  Sir, 
Your  most  affectionate 

brother  and  servant, 

H.  HAMMOND. 


*#*  The  matter  contained  in  §§.  47,  48  may  be  seen  in  a  somewhat  more 
expanded  form  in  the  Eleventh  of  Hammond's  Letters  edited  by  Peck,  which 
is  dated  April  6,  1658,  that  is,  a  year  and  a  half  previous  to  the  Dedication  of 
tiie  f  Pacific  Discourse. ' 


A  Second  Letter,  being  a  View  of  two  Emergent 
Difficulties. 

DEAR  SIR, 

_L  HE  very  friendly  reception  which  my  larger  trouble  found  from  you,  is 
my  full  encouragement  to  proceed  to  the  conclusion  of  my  importunity 
and  your  exercise,  which  cannot  now  be  far  off,  if  I  may  judge  by  your 
Letter. 


T    *  TV*  ^VV°  -^^cu^es>  y°u  sav'  y°u  nave  sprung  by  further  entering  into  the 

cutties.         consideration  of  this  matter;  the  first  occasioned  by  my  distinction 

betwixt  the  work  of  Grace  and  of  Providence;  the  second 

arising  from  the  concessions  of  Scripture  of  God's  withdraw 

ing  His  Grace  from  those  that  reject  it. 

§.3.  To  those  I  shall  make  these  returns,  which  1  doubt  not  will  prove 

satisfactory.     The  first  seemeth  to  favour  an  eVo^y?  or  suspense,  and  to 

An  argu-      avert  all  denning  in  these  points.     For,  say  you,  since  the  efficacy  of 

STuiJfa-111   Divine  Grace  folloiueth  the  acts  of  His  Providence,  so  as  it 

thomabie-    may  seem  in  a  manner  to  depend  chiefly  thereupon,  and  the 

God's  Pro-  wa!/s  of  His  Providence  are  abyssus  multa,   deep  and  un- 

vidence.      fathomable,  it  seemeth  to  you  to  conclude  strongly  that  the 

manner  hoiv  God  effectually  worketh  by  His  Grace  to  the 

conversion  of  a  sinner  is  also  to  our  understandings  incom- 

tkm  ^tinc"  prehensible.     To  this  you  cannot  but  foresee  my  reply,  that  the  proposal 

tween  Pro-  °f  that  distinction  was  by  me  designed  as  a  prejudice  to  Bishop  Overall's 

vidence  and  way,  which  you  had  then  mentioned  as  your  conjecture.     And  if  it  shall 

have  indeed  that  influence  upon  you  or  any  man,  as  you  speak  of,  to 

increase  the  difficulty,  and  to  conclude  strongly,  that  the  manner  of  God's 

The  force      working,  &c,  is  incomprehensible;  yet  you  know  this  cannot  in  justice  be 

a  ainst  the   aPP^ec*  furtner  than  to  that  particular  Scheme,  against  which  peculiarly 

foremen-       this  disadvantage  was  proposed  ;  and  then  the  only  regular  conclusion  is, 

tioned  con-  that  this  which  you  proposed  but  as  a  conjecture,  should  now  grow  lower 

jecture.         jn  vour  esteenij  an(j  scarce  be  thought  worthy  to  be  owned  as  such. 

§.  4>  And  the  more  force  there  is  in  this  one  consideration,  thus  to  incline 

Other  con-   you,  the  less  shall  1   despair,  that  two  more  considerations,  which  then 

to^r^u0-113    encompassed  this,  and   the  superadded  tender  of  another  way,  that  the 

dice  it.          Scripture-grounds,  especially  Christ's  Parables  in  the  Gospel,  suggested, 

will  in  some  degree  prevail  with  you,  to  deposit  this  conjecture,  which, 

beside  other  prejudices  against  it,  hath  no  grounds  of  Scripture  to  pretend 


A  VIEW  OF  TWO  EMERGENT  DIFFICULTIES.  337 

to,  in  exchange  for  that  other,  that  hath,  and  pretends  no  further,  than  it 
shall  approve  itself  to  be  thus  founded. 

This  is  all  that  I  may  say  to  an  objection  which  I  was  to  cherish  and        §  5- 
Btrengthen,  rather  than  answer.     But  I  shall  not  think  that  needful:  only 
I  leave  it  to  have  that  force  with  you,  which  you  shall  see  fit  to  give  it, 
remembering  only  that  it  ought  not  to  have  force  with  him  that  accepts 
not  that  Scheme  that  alone  is  concerned  in  it. 

Which  Scheme  having  been   proposed  by  you  with   perfect  wariness,        §-6. 
and  profession  of  allowing  it  to  be  no  more  than  a  conjecture,  one  such 
difficulty  as  this,  is,  I  acknowledge,  sufficient  to  remove  you  from  it,  and 
in  that  case  it  will  not  be  unseasonable  again  to  tender  that  which  you 
may  find  better  qualified  for  your  acceptance,  having  without  question  an 
advantage,  from  the  Parable  of  the  Sower,  to  recommend  it.     I   shall  Tlie  other 
endeavour  to  make  this  clear  to  you.     Your  supposed  intricacy,  or  im-  fi^e™fr~0m 
fathomable   question,  is,  what  it   is  that   makes  sufficient  Grace  to  be  the  Parable 
effectual  to  any  ?     I  say  the  Parable  of  the  Sower  was  intended  by  Christ  of  the 
on  purpose  to  answer  that  question,  which  it  hath  competently  performed  ;  T°™eQueg_ 
for  here  we  see,  the  seed  being  the  same,  (whether  that  were  the  Word  or  tion,  What 
Grace,  it  matters  not,  as  long  as  it  is  remembered  that  the  Word  is  the  makes  suffi- 
vehicle  of  Grace,  *  and  the  instrument  of  conveying  it  to  the  heart,)  all  the      ™ 


difference  taken  notice  of,  is  only  in  the  soil,  viz.  some  trodden  down  and  punctually 
crusted,  some  stony,  some  thorny,  some  good  and  mellow.     Proportion-  answered  by 
ably  to  this  fourfold  difference  of  the  ground,  the  several  fates  of  the  seed  r^"^,. 
are  described,  and  your  one  question  divided  into  four,  and  answer  exactly  f0id  differ- 
accommodated  to  each.  ence  of  soil. 

The  first  Question  is  this,  what  is  it  that  makes  sufficient  Grace  unef-        §.7. 
fectual  to  some  men,  so  that  though  it  be  on  God's  part  freely  afforded  The  one 
them,  and  as  freely  as  to  any  other,  yet  it  hath  not  the  least  effect  upon  dividedTnto 
them  ?     And  the  answer  is  evident  in  the  explanation  of  that  Parable,  four. 
because  he  is  aKovcav  rov  \6yov  KCU  p,rj  avvifis,  one  that  hears  the  Word,  to  The  first. 
which  that  Grace  is  annexed,  but  either  understands  it  not,  or  minds  it  xj^       ' 
not;  and  so  the  Devil  comes  and  catcheth  away  that  which  was  sownj  and 
in  that  case  there  is  no  great  need  of  that  Devil  towards  the  obstructing 
effectualness  :  let  the  seed  lie  there  never  so  long,  if  it  be  not  minded,  it 
can  signify  nothing  toward  an  harvest. 

The  second  Question  is,  what  is  it  that  makes  sufficient  Grace,  after        §.  g. 
it  is  received,  and  that  with  joy,  (great  forwardness  and  alacrity  at  the  The  second. 
first)  to  become  so  uneffectual  to  the  supporting  a  man  in  time  of  tempta 
tion,  that  rather  than  endure  any  smart  for  piety,  he  falls  into  any  the 
grossest  sins?     And  the  answer  follows,  verse  21,  because  such  a  man  is 
of  a  temper  that  yields  not  Grace  any  depth  to  root  in  :  he  hath  some 
stonyness  at  the  bottom,  some  pleasure,  or  passion,  or  other  remains  of 
resistance  rooted  in  him,  which  he  hath  not  divested  himself  of;  and  when 
duty  begins  any  way  to  check  that,  he  is  impatient,  and  throws  off  piety, 
of  which  he  made  very  fair  professions,  and  such  as  had,  as  far  as  his 

*  See  above,  p.  312. 
SANDERSON,  VOL.  V.  Z 


338  A  VIEW  OF  TWO 

trials  formerly  went,  reality  in  them,  till  his  last  signal  trial  was  made  of 
him,  for  which,  it  seems  by  the  effect,  he  was  not  qualified. 

§.  g.  The  third  Question  is,  what  is  the  reason  that  sufficient  Grace,  once 

The  third,  received  and  bringing  forth  fruits,  though  it  come  not  to  combat  with  any 
sharp  trials,  doth  yet  many  times  decay  and  perish  after  a  while?  And  the 
answer  is,  verse  22,  that  there  remained  in  the  heart  of  such  some  piece 
of  ill  temper  unreformed,  which  in  time  prolified,  and  sent  out  great  and 
wasting  sins,  though  not  so  generally  decried  in  the  world,  viz.  worldly 
solicitudes,  and  such  as  the  wealth  of  the  world  is  apt  to  beget  in  men  that 
have  or  seek  it;  and  these  being  permitted  to  thrive  in  the  soul,  it  is 
regular  that  Grace,  which  cannot  consist  with  such,  You  cannot  serve 
God  and  Mammon,  should  be  overrun,  and  choked,  and  at  length  destroyed 
by  that  means;  which  had  it  not  been  for  this  cause  of  abortion,  as  it  was 
sufficient,  and  effectual  for  a  while,  so  it  would  have  prospered  to 
Perseverance. 

§.  I0.  And  this  introduceth  the  fourth  and  last  Question,  What  then  is  it  that 

The  fourth,  renders  sufficient  Grace  effectual  both  to  Conversion  and  Perseverance  ? 
And  the  answer  is,  verse  23,  the  goodness  of  the  soil,  probity  of  the  heart, 
wherein  that  sufficient  Grace  is  received;  and  what  that  is,  is  best  dis- 
The  cha-  cerned  by  the  opposition  to  all  the  former  three.  First,  it  is  a  sincerely 
racter  of  pliable,  ductile  temper,  that  neglects  not  to  make  use  of  any  grain  of 
^race>  Secondly,  it  hath  an  uniform  courage  to  combat  with  difficulties, 
and  is  not  enslaved  to  pleasures.  Thirdly,  it  utterly  despises  the  world, 
the  allurements  and  the  terrors  of  it,  and  uses  it  as  if  it  used  it  not.  The 
former  part  of  this  temper  renders  it  effectual  to  Conversion,  the  two 
latter  to  Perseverance  also.  And  considering  that  Parable  is  set  down  by 
Christ  to  give  account  of  the  various  successes  of  the  Word  of  the  King 
dom,  i.  e.  of  the  Gospel,  among  all  those  to  whom  it  is  made  known,  who 
with  you  are  the  adequate  object  of  the  Scripture  Election  and  Repro 
bation,  what  can  be  further  required  to  the  clear  satisfaction  of  your 
whole  difficulty? 

§.  ii.  And  then,  remembering  that  the  only  remaining  Question,  viz.  whence 

jectorecoin-  is  tllis  Probity  ?  hath  been  fullv  answered  in  the  former  papers,  I  appeal 

pared  with    to  no  other  than  yourself,  whether  this  be  not  both  a  perspicuous  and 

this  other     authorized  stating,  having  so  weighty  a  passage  of  Gospel  to  found  it  ; 

and  therefore  in  all  justice  preferable  to   your  bare  conjecture,  which, 

besides  that  it  is  pressed  with  difficulties,  as  yourself  acknowledge,  which 

to  you  seem  unanswerable,  is  not  provided  of  any  pretence  of  a  foundation, 

hath  no  authority  from  Holy  Scripture  to  recommend  it. 

§.  1  2.  If  it  have  any,  it  is  most  probably  that  other  short  Parable  in  the  same 

tensioTfor   chaPter'  verse  44,  where  the  Kingdom  of  God  is  compared  to  a  treasure 


nsoor 

the  Conjee-  hic*  in  the  field>  the  w^ch  when  a  man  hath  found,  he  hideth,  fyc.  There 
ture,  from  the  man,  which  found  the  treasure,  is  not  supposed  to  seek  it  (for  that 
the  hidden  makes  another  Parable,  verse  45,)  but  by  the  mere  Providence  of  God 
treasure.  (which  the  heathen  Philosophers  were  wont  to  style  chance,  and  com 
monly  give  this  very  instance  of  it,  the  treasure  found  in  the  field,)  happily 


EMERGENT  DIFFICULTIES.  339 

to  fall  upon  it,  when  he  passeth  by  on  some  other  errand.     And  this, 

indeed,  is  matter  of  frequent  observation :    Augustine  is  converted  by  The  conver- 

St.  Ambrose's  Sermon,  when  he  came  to  it  on  no  such  design  :  Saul  is  si°nti°gAu" 

called  to  from  Heaven,  and  converted  to  Christianity,  when  he  was  going  of  Saul. 

to  Damascus  on  the  most  distant  design  of  persecuting  it.     And  to  omit 

the  many  more  examples  of  those  of  whom  it  hath  been  literally  true,  that 

they  have  found  God,  when  they  sought  Him  not,  asked  not  after  Him, 

one  eminent  story  our  books  give  us,  of  two  young  children  brought  to  a 

city  to  be  sold,  at  a  time  when  a  devout  Nun  had  vowed  to  take  some  The  distant 

young  child,  and  bestow  her  whole  life  and  utmost  industry  to  bring  it 

up  in  strict  piety,  and  accordingly  came  and  bought  one  of  them ;  and  as 

soon  as  she  had  bought  her,  a  bawd  came  in  her  presence  and  bought  the 

other,  by  which  means  these  two,  which  were  so  lately  in  the  very  same 

indifferent  condition,  by  this  act  of  Divine  Providence,  to  which  this  was 

to  be  attributed,  were  strangely  discriminated :  the  one  brought  up,  and 

early  engaged,  and  so  persevering  to  the  life's  end  in  all  piety;  and  the 

other  by  the  contrary  discipline  debauched,  and  educated  to  the  trade  of 

harlotry,  wherein  she  lived  and  persevered.     In  which  it  is  visible  how 

signal  an  influence  this  one  act  of  Divine  Providence  had  on  so  distant 

eternal  fates  of  these  two,  and  how  eminent  an  ingredient  it  was  in  the 

saving  the  one  and  damning  the  other. 

But  from  all  these  and  innumerable  the  like,  which  are  freely  granted,       §•  r3- 
and  allowed  to  be  competent  to  confirm  your  main  conclusion,  that  the  Answered- 
Providence  of  God  is  Abyssus  multa,  you  will  soon  discern  that  there  The  point 
comes  in  no  least  advantage  to  that  learned  Bishop's  Scheme,  which  is  the  of  the  diffi- 
inatter  of  your  conjecture,  and  our  only  present  enquiry.     The  whole  wu'^ii 
weight  of  that,  as  far  as  I,  or  any  man  questions  it,  being  laid,  not  on  the  the  barely 
superabundance   afforded   to   one   above   the  other,    which   is   willingly  sufficient 
granted,  but   on   the   foreseen  universal  inefficaciousness  of  the  barely  ^fversall 
sufficient  Grace,  acknowledged  to  be  given  to  all,  till  that  superadded  ineffica- 
advantage  administered  by  God's  Providence  in  the  choice  of  the  con-  cious. 
gruous  timing,  come  in,  as  the  work  of  God's  Election,  to  make  the 
discrimination. 

Now  seeing  in  all  these  examples,  and  in  that  Parable,  nothing  like  this       §.  14. 
is  to  be  found,  no  evidence,  or  intimation  of  God's  foreseeing,  i°.  that  No  Pre" 
that  man  that  found  the  treasure,  would  never  have  been  wrought  on  by  t^s°e 
that  measure  of  sufficient  Grace  which  that  opinion  allows  God  formerly 
to  have  afforded  him,  unless  by  that  seasonable  act  of  Providence  he  had 
thus  fallen  on  the  treasure  in  the  Parable;  or  2°.  that  Augustine  would 
never  have  been  converted  if  he  had  not  been  surprized  by  St.  Ambrose's 
Sermon;  or,  3°.  that  Saul  would  not  have  been  converted  at  another 
time,  without  or  even  with  that  vision  and  voice  from  Heaven;  or  lastly, 
that  that  fortunate  child,  that  fell  into  the  Nun's  instead  of  the  bawd's 
hands,  would  never  have  been  brought  to  Heaven  any  other  way,  and 
could    not  have  miscarried   under   this  method  : — through  all  these  in 
stances,  I  say,  it   is  still   apparent,  that  nothing  is  gained   toward   the 
approving  the  conjecture:  these  advantageous  turns  of  Providence  afforded 

Z  2 


340  A  VIEW  OF  TWO 

one  man  and  not  another,  and  the  signal  efficacy  of  such,  being  most 

freely  granted  by  those  who  deem  the  conjecture  improbable. 

§.  15.  And,  indeed,  if  it  be  well  considered,  all  that  these  and  a  myriad  of  the 

like  instances  infer,  is  no  more  than  this,  the  great  and  admirable  variety 

of  God's  providential  acts :  not  as  those  are  all  one  with,  but  as  in  His 

hands  they  are  instrumental  and  subservient  to  His  Grace,  whereby  in 

diverse  manners  Grace  is  advantageously  assisted  by  Providence,  to  one  in 

this  wise  and  admirable  manner,  to  another  in  that.     No  man,  who  is 

allowed  the  sufficient  Grace,  being  denied  some  benefit  or  other  of  Provi- 

Providence   dence  to  assist  Grace,  and  make  it  more  than  probable  to  become  effectual 

allowed  to    to  him>  if  he  doth  not  betray  and  frustrate  the  opportunities  of  the  one,  as 

lce'  well  as  the  power  and  efficacy  of  the  other. 

§.  16.  So  that  still,  acknowledging  most  willingly,  and  admiring  the  abyss  of 

But  is  of  Providence,  this  no  way  obstructs  the  comprehending  the  manner,  or 
the  Ques-  Perplexes  the  doctrine  of  the  cooperation  of  the  Grace  of  God  with  the 
tion.  will  of  man,  but  leaves  it  where  the  Parable  of  the  Sower  set  it,  that  the 

efficacy  of  Grace,  and  successfulness,  whether  to  conversion  or  per 
severance,  proceeds  from  the  mellowness  and  preparedness  of  the  soil, 
from  the  advantages  which  it  meets  with  in  the  honest  heart,  as  that  again 
is  wholly  due  to  God's  preventing  Graces,  which  have  thus  fitted  the  soil 
for  the  kindly  seed's  time,  planted  pliableness,  humility  in  the  heart,  where 
Grace  may  be  deeply  and  durably  rooted ;  but  this  still  resistibly  in  both 
parts,  as  hath  formerly  been  expressed. 

§.  17.  One  fancy  I  know  there  is,  which  hath  pleased  some  men  in  this  matter, 

A  fancy  of  faat  Qot}  gives  sufficient  Grace  to  those  who  do  not  make  use  of  it,  but 
ing  the  "  res^s^  it,  and  yet  more  than  so,  the  power  of  using,  or  accepting,  or  not 
Elect  ipsam  resisting  it ;  but  gives  to  the  Elect  and  only  to  the  Elect  ipsam  non-re- 

non-resis-  sistentiam,  the  very  not  resisting ;  and  this  they  will  have  to  be  the  signal 
tentiam.  •,.  ....  ~ 

discriminating  Grace. 

§.  1 8.  Of  these  I  shall  demand,  i°.  Whether  in  those  which  have  not  this 

Examined    ipsam  non-resistentiam  given  them,  this  be  an  effect  of  God's  Decree, 

weak     ^     wmch  ^at^  determined  the  certain  infallible  giving  it  to  some  peculiar 

persons,  and  so  the  not  giving  it  to  all  others  ?     If  it  be  not,  then  this  is 

no  foundation  of  discriminating  Grace,  or,  consequently,  fruit  of  Election 

and  Reprobation,  and  so  is  still  impertinent  to  the  matter  for  which  it  is 

brought. 

§.19.  But  if  it  be  the  effect  of  God's  Decree,  determining  the  giving  it  to 

some,  and  denying  it  to  others,  I  then  2°.  demand,  whether  all  they  to 
whom  it  is  not  given,  do  therefore  infallibly  receive  the  Grace  of  God  in 
vain,  because  they  have  not  this  ipsa  non-resistentia  (which  is  more  than 
the  power  of  not  resisting)  given  them  ? 

§.  20.  If  this  be  not  affirmed,  then,  as  before,  this  comes  not  home  to  dis 

criminating  Grace,  nor  consequently  to  the  business  of  Election  and 
Reprobation,  which  it  was  meant  to  assist.  But  if  it  shall  be  said,  that 
they  therefore  infallibly  resist,  or  receive  in  vain,  because  this  ipsa  non- 
resistentia  is  not  given  them,  then  it  seems  this  gift  of  ipsa  non-resistentia 
is  such,  as  that  they  who  have  it  not,  want  somewhat  which  is  necessary 


EMERGENT  DIFFICULTIES.  841 

to  their  effectual  receiving,  or  not  resisting  Grace ;  and  if  this  be  the  con 
dition  of  the  far  greatest  part  of  the  world,  then  how  can  it  with  any 
sincerity  be  affirmed,  (as  by  those  that  make  use  of  this  expedient  it  is 
professed)  that  God  hath  to  all  mankind  given  Christ,  and  in  Him  all 
things,  and  particularly  Grace  sufficient,  and  the  power  of  not  resisting 
Grace,  which,  according  to  this  fancy,  none  can  choose  but  resist,  who 
have  not  the  ipsam  non-resistentiam  given  them,  which  yet  they  affirm  to 
be  given  but  to  a  few,  i.  e.  to  none  but  the  Elect. 

This  were,  by  interpretation,  and  in  effect,  for  God  to  give  to  all  men  a  §-21. 
power  to  an  act,  which  yet  the  greatest  part  of  those  which  have  it  given 
them,  can  never  make  use  of  to  that  act,  for  want  of  somewhat  else  which 
is  not  given  them,  which  to  all  them  which  have  not  that  somewhat  else 
given,  (and  those  the  far  greatest  number  of  men  for  whom  Christ  died)  is 
not  a  power  to  that  act,  viz.  of  not  resisting,  which  what  is  it  other  than  a 
direct  contradiction,  a  power  and  not  a  power  to  the  same  act  ?  and  withal 
so  far  from  being  a  favour  to  them,  that  it  is  in  event  infallibly  and 
inevitably  the  greatest  curse  that  could  have  befallen  them,  viz.  the 
heightening  and  extremely  aggravating  of  their  guilt  and  punishment, 
proportionably  to  their  sin  of  resisting  such  sufficient  Grace,  of  standing 
out  against  Christ ;  which  as  it  is  the  height  of  guilt,  and  awarded  the 
dregs  of  God's  wrath,  now  under  the  Gospel,  and  makes  their  condition 
in  the  world  to  come  much  worse  than  it  would  have  been,  if  Christ  had 
never  been  born,  or  preached  to  them,  so  it  had  never  been  thus  direfully 
charged  upon  them,  if  they  had  not  had  the  power  of  not  resisting  given 
them  by  Christ. 

This  is  a  competent  prejudice  and  discouragement  to  this  fancy,  of      §.  22. 
founding  discriminating  Grace  and  the  doctrine  of  unconditionate  Decrees,  Considered 
in  this  difference  betwixt  the  power  of  resisting,  and  the  ipsa  non-resis-  j."  JJVJ 
tentia,  the  latter  given  only  to  the  Elect.  fancy. 

But  it  will  further  be  defeated,  if  we  reflect  on  that  place  of  Scripture,       §•  23. 
wherein  God's  giving  the  ipsa  non-resistentia  chiefly  seems  to  be  men 
tioned,  Phil.  ii.  13,  under  the  style  of  (vepy&v  (v  rjp.lv  TO  evcpyflv,  working  Phil.  ii.  13. 
in  us  to  do,  or  work,  which  that  it  tends  not  to  the  support  or  advantage 
of  this  fancy  may  be  evident  by  these  three  considerations. 

First,  by  the  importance  of  the  phrase,  working  in  us  to  do,  as  before  §•  24- 
to  will,  which,  as  was  formerly  noted  in  passing,  will  best  be  understood 
by  other  parallel  phrases,  as  dovvat  Xarpet>€ti>,  God's  giving  to  serve,  S.  Luke 
i.  72.  Which  is  evidently  His  giving  Grace,  or  power,  or  supernatural 
abilities  to  serve  :  not  only  furnishing  him  with  a  remote  and  fundamental 
power  or  faculty,  but  withal  having  a  particular  immediate  influence  on 
the  effect,  actuating  that  power,  when  it  is  actuated,  and  so  properly 
causing,  or  making  him  actually  to  serve,  yet  so  as  to  leave  him  power 
also  to  neglect,  and  receive  that  power  in  vain,  as  the  Scripture  elsewhere 
saith.  Thus,  Revel,  xi.  3.  daxrat  I  will  give,  we  render,  I  will  give  power, 
viz.  power  to  the  subsequent  act,  prophesying  there,  as  in  S.  Luke,  serving 
in  holiness.  By  which  analogy  it  is  evident,  that  God's  working  in  us  to 
do,  or  work,  is  not  interpretable  to  any  more  than  His  giving  supernatural 


A  VIEW  OF  TWO 

power  or  sufficient  Grace  to  do,  or  work,  and  causing  him  actually, 
though  not  irresistibly  to  work ;  and  then  here  is  no  pretence  whereon  to 
found  the  foresaid  difference  between  God's  giving  the  power  of  not 
resisting,  and  the  ipsa  non-resistentia,  these  two  being  equivalent  in  this 
Text. 

§.  25.  Secondly,  the  same  appeareth  by  the  Apostle's  exhortation  foregoing  in 

this  Text,  to  work .•  and  work  out  our  own  salvation  with  fear  and  trem 
bling,  for  the  enforcing  whereof  this  reason  is  given,  for  it  is  God  that 
worketh,  &c.  Here  our  own  working  is  under  the  Apostolical  exhortation 
and  precept :  we  are  commanded  to  work,  as  elsewhere  o-wepytlv  to  co 
operate  and  work  together  with  God,  which  could  not  have  place,  if  God 
alone,  and  not  we,  did  work  in  us  the  very  working :  whereas  interpreting 
it  of  God's  giving  us  the  power  of  working  or  doing,  as  well  as  of  willing, 
and  withal  engaging  us  to  make  use  of  that  power,  and  cooperating  with 
us  in  the  very  act,  and  so  causing  us  actually  to  work,  yet  so  as  to  leave  us 
a  power  of  resisting,  and  frustrating,  and  receiving  this  power  or  Grace  in 
vain,  this  is  a  most  proper  and  effectual  enforcement  of  the  exhortation 
addressed  to  us,  to  work  and  work  out  our  own  salvation. 

§.  26.  This  further  and  most  irrefragably  appears  by  the  persons,  to  whom 

both  the  exhortation,  and  this  inforcement  thereof  is  tendered,  viz.  the 
brethren  indefinitely,  or  beloved,  verse  12,  the  whole  Church  of  professors 
at  Philippi  to  whom  he  writes,  which  being  not  made  up  wholly  of  the 
Elect,  sincere,  and  persevering  Christians,  but  like  the  net,  in  Christ's 
Parable,  that  caught  both  good  and  bad,  and  had  no  doubt  some  insincere 
persons,  hypocrites,  and  temporaries  in  it,  the  affirmation  notwithstanding 
is  indiscriminately  of  all :  God  worketh  in  them  to  work,  which  could  not 
hold,  if  by  this  phrase  were  meant  His  giving  the  ipsa  non-resistentia,  and 
that  as  an  evidence  of  discriminating  Grace,  and  an  effect  of  His  Election ; 
for  this  is  not  supposeable  to  have  belonged  to  that  whole  Church,  any 
more  than  it  then  did,  or  now  is  believed  to  do  to  all  Christians. 
§.27.  I  have  enlarged  thus  far,  because  I  was  not  willing  to  omit,  but  rather 

to  prevent  whatsoever  I  could  foresee  might  probably  be  objected  in 
this  business.  And  so  this  may  suffice  to  have  returned  to  your  first 
difficulty. 

§.28.  The  second  difficulty  you  thus  propose :    Whereas  it  is  said,   and 

d'fli  s(u°nd  that,  as  you  conceive,  most  truly  and  agreeably  to  plain  evidence 

Concerning  of  Scripture,  that  God  withdratveth  His  Grace  from  such  as 

drawing1  *~  rejecting  it  when  it  is  offered  to  them  by  the  preaching  of  the 

sufficient      Gospel,  do   thereby  frustrate   the    Counsel  of  God   against 

themselves,  it  seemeth  hard  to  conceive  how  the  Grace  of  God 

should  be  so  withdrawn  from  them  that  so  do,  but  that,  so 

long  as  they  are  not  deprived  of  the  outward  means,  the  same 

sufficient  Grace  that  was  offered  to  them  at  the  first  hearing 

of  the  Gospel,  is  offered  to  them  still ;  which  if  it  was  then 

sufficient  on  God's  part,  to  do  the  ivork,  is  also  still  sufficient. 


EMERGENT  DIFFICULTIES.  343 

and  that  in  the  same  degree ;  and  how  then  can  it  be  said  to 
be  withdrawn  ?  It  is  true  that  the  conversion  of  such  a 
person,  after  so  long  obstinacy  and  refusal,  is  more  difficult 
than  before,  which  may  arise  from  the  greater  indisposition 
of  the  person  to  be  wrought  upon;  but  how  it  can  be  imputed 
in  the  least  to  the  withdrawing  of  the  Divine  Grace,  (to 
which  yet  undoubtedly  it  may  and  ought  to  be  imputed,}  upon 
the  former  supposal  of  the  like  sufficiency  remaining,  I  must 
profess  myself  not  able  to  understand. 

To  this  I  shall  not  doubt  to  apply  a  satisfactory  answer,  and  such  as       §.  29. 
you  will  acknowledge  to  be  such,  by  distinguishing  of  God's  withdrawing  ^e  several 
His  Grace.     For,  i°.  it  being  God's  method  to  give  more  Grace  to  those  God's  with- 
that  walk  worthy  of  it,  the  humble  obedient  children  of  Grace,  when  He  drawing 
on  our  provocations  stops  that  current,  this  may  be  called  withdrawing.  r^fac^' 
God's  smitings  are  His  admonitions,  Hear  ye  the  rod.    His  admonitions,  rather 
as  any  other  dispensation  of  His  Word,  are  vehicles  of  Grace;  and  when  withhold- 
these  prevail  not,  they  are  thus  withdrawn,  i.  e.  not  further  increased.  ing* 
Why  should  you  be  smitten  any  more,  &c.  Isa.  i.      Yet  is  this  withdrawing  Consists 
consistent  with  God's  affording  sufficient  Grace;  either  by  instruments  of  with  His 

some   other   kind,  or  even  of  the  same  kind,  the  continuance  of  that  a  £, * .    f 

sufficient, 
proportion,  which  was  formerly  afforded :  as  he  that  gives  a  competency, 

and  would,  if  he  saw  it  well  used,  daily  make  additions  to  it,  though  he  see 
cause  to  withhold  those  additions,  yet  he  may  continue  that  competency. 
But  in  propriety  of  speech,  the  truth  is,  this  is  rather  withholding,  than 
withdrawing,  yet  because  the  not  giving  what  was  promised  to  be  given  is 
tantamount  to  withdrawing,  I  therefore  place  this  in  the  first  rank,  sup 
posing  it  clear,  that  this  doth  not  only  leave  sufficient  Grace,  but  is  itself 
designed  to  awaken  and  quicken  those  that  did  not  formerly  make  good 
use  of  it,  lest  a  worse  thing  yet  befall  them. 

Secondly,   then,  withdrawing  being   taken,   in   the  proper  sense,  for       §•  30. 
taking  away  from  and  diminishing  the  stock  before  afforded,  that  may  yet         s 
be  but  in  part,  not  total,  and  there  being  a  latitude  in  sufficient  Grace,  Not  total. 
some  degrees  of  that  may  be  taken  away,  and  yet  that  which  remains  be 
sufficient ;  an  image  of  which  is  that  degree  of  Church  Censures,  which, 
cutting  off  from  the  participation  of  the  Eucharist,  or  suspending  from  it, 
allows  the  hearing  of  the  Word,  and  partaking  in  the  prayers  of  the  faith 
ful.     And  this  act  of  God's  withdrawing,  again,  is  so  far  from  denying 
sufficient  Grace,  that  it  is  purposely  used  and  designed  as  the  most  pro 
bable  means,  to  make  that  sufficient  Grace  effectual  which  formerly  had 
not  been  so. 

There  may  yet  be  a  third,  and  yet  further  degree  of  withdrawing,  which       §.  31. 
at  the  present,  and  as  to  sufficient  Grace,   may  be  said  to  be  total,  i.  e.  *he  third 
such  a  withdrawing  of  Grace  at  the  present,  that  it  shall  truly  be  said  such  onjy  'for  t|1Q 
a  man  is  not  now  allowed  sufficient  for  his  necessities,  whether  it  be  that  time,  and 
his  necessities  are  grown  greater,  and  so  the  former  competency  will  not 
suffice,  or  be  it  also,  that  some  of  that  which  he  had  is  withdrawn,  as  when 


344  A  VIEW  OF  TWO 

he  that  for  some  time  had  no  violent  temptations,  and  was  furnished  with 
strength  proportionable  to  what  he  had,  upon  his  betraying  this  strength, 
and  sinning  wilfully  against  it,  is  by  God  called  out  to  sharper  combats, 
having  been  foiled  with  the  weaker,  and  perhaps  some  part  of  his  former 
strength  withdrawn  from  him  also,  when  he  hath  most  need  of  succours, 
and  should  certainly  have  had  them,  had  he  not  thus  provoked  the  with 
holding  them.  In  this  case  the  aim  of  this  punishment  of  God's  is  yet 
most  wise  and  merciful,  thus  to  convince  such  a  man  of  his  guilts  and 
impotence,  (the  effect  of  them,)  and  so,  as  by  turning  Nebuchadnezzar  into 
the  field,  thoroughly  to  humble  him,  to  excite  ardency  of  prayers,  both  for 
pardon  and  Grace,  which  God  in  that  case  fails  not  to  give,  and  so  to 
restore  such  a  man  to  a  greater  stability  of  his  former  state. 

§•  32.  And  so  still  this  is  neither  final,  nor  simply  total,  as  that  signifies  with 

drawing  all  Grace,  but  only  total  for  a  time,  in  the  sense  declared,  as  it 
signified  the  withdrawing  what  was  necessary  to  their  present  state. 
§.33.  And  I  need  not  show  you  how  far  this  is  reconcileable  with  sufficient 

Grace,  any  further  than  thus,  that  such  an  one  though  severely  mulcted 
hath  yet  time  for  repentance,  and  Grace  to  make  some  use  of  it,  which  if 
he  fails  not  in,  he  hath  assurance  of  more  Grace,  and  this  demonstrated  to 
Rom.  ii.  4.  be  so,  by  his  not  being  cut  off  in  his  sins,  God's  longsuifering  leading 
him  to  repentance,  and  by  the  light  of  God's  Word,  and  articulation  of 
His  calls  daily  continued  to  him,  which  are  not  void  of  that  Grace,  which 
is  sufficient  to  work  conviction,  and  hath  the  promise  of  more,  upon 
asking,  made  to  him  that  is  thus  qualified  for  it. 

§•  34-  Fourthly,  there  is  the  removing  the  candlestick,  the  withdrawing  all  the 

total, °yetth   outward  ordinary  means  of  Grace,  the  preaching  of  the  Word,  and  Sacra- 

itself  de-       ments,  which  if  it  be  done  by  the  censures  of  the  Church,  is  called  the 

signed  as  a   delivering  up  to  Satan,  or  if  it  be  done  by  God's  judgments,  invasion  of 

effec^uaTS  barbarians,  &c,  it  is  yet.  to  those  persons  that  are  thus  punished,  perfectly 

any.  proportionable  to  that  of  the  Church  Censures.     And  yet  of  those  it  is 

a  Cor.  xiii.    sa^  expressly  by  the  Apostle,  that  the  end  of  inflicting  them  is  for  edifi- 

10.  cation,  that  they  may  be  disciplined,  taught  not  to  blaspheme.     This  sup- 

i  Tim.  i.  20.  p0ges  continuance  of  Grace  to  them  that  are  thus  punished,  and  that 

sufficient  to  make  use  of  this  punishment  to  their  amendment :  nay  the 

punishment,  though  it  be  the  withdrawing  of  one  instrument  of  Grace,  is 

itself  another,  and  therefore  purposely  chosen  and  allowed  in  exchange  for 

the  former,  because  it  is  looked  on  as  the  more  probable  to  produce  the 

effect. 

§.  35.  They  that  see  so  great  a  benefit  withdrawn  from  them  for  their  unwor- 

thiness,  will  be  thereby  excited  to  reflect  on  their  provocations,  and  bewail 
them,  and  contend  by  all  regular  means  to  regain  what  they  have  for 
feited,  and  to  repair  their  defects  some  other  way ;  and  this  being  the  very 
end  to  which  this  punishment  is  by  God  designed,  it  is  not  imaginable  He 
doth  yet,  till  this  method  also  be  despised,  withhold  that  degree  of  Grace 
from  such  which  is  necessary  for  the  producing  of  the  effect. 

§.  36.  All  the  Ordinances  of  God,  we  know  (and  such  are  the  Censures)  yea 

God's  pun-  an(j  au  ^iie  wjse  dispensations  of  His  Providence,  particularly  His  punish 
ments  of  this  life  (and  therefore  this,  as  the  last,  beside  excision)  are 


EMERGENT  DIFFICULTIES.  345 

instruments  of  Grace  in  the  hands  of  His  wisdom,  as  well  as  the  preaching  instruments 
of  the  Word  is,  and  therefore  in  all  reason  to  be  resolved  to  be  the  vehicles  ° 
of  Grace  also ;  and  so  neither  is  this  any  objection  against  God's  giving 
sufficient  Grace  to  those  whom  He  thus  punishes,  in  case  they  begin  to 
make  use  of  it.     If  they  do  not,  but  continue  still  obstinate,  it  is  just  it 
should  at  length  be  withdrawn  from  them. 

But  this  must  be  understood  only  of  those  persons  to  whom  the  light  of  §•  37- 
the  Gospel  had  formerly  shined,  not  to  their  distant  posterity,  which  never 
have  had  any  gleams  of  it,  though  their  ancestors  had  the  fullest  sunshine. 
These  are  to  be  reckoned  with  the  Heathen,  with  whom,  you  know,  we 
undertook  not  to  meddle,  treating  only  of  the  Scripture  Election,  ter 
minated  in  those  to  whom  the  Scripture  is  revealed. 

Fifthly,  there  is  a  total  and  final  withdrawing  of  all  Grace,  as  well  as  the       §-38. 
means  of  it,  which  is  visible  in  the  cutting  off  such  an  one  in  his  sins;  and  tot^  ^ 
when  this  comes,  our  former  supposal  of  sufficient  Grace,  as  of  the  preach-  finai  with- 
ing  of  the  Word,  and  God's  calls,  are  utterly  at  an  end;  but  this  breeds  no  drawing  of 
show  of  difficulty,  that  man  havingenjoyed  and  mispent  his  time  of  sufficient 
Grace,  and  now  the  storehouses  are  shut  up. 

But  there  is  yet  possibly  a  sixth  state  of  withdrawing,  when,  before       §•  39- 
either  cutting  off,  or  withdrawing  God's  outward  calls,  whilst  life  and  the  j^^1*^' 
preaching  of  the  Word  is  continued,  the  obdurate  sinner,  that  hath  long  cision. 
hardened  his  own  heart  against  God,  thereby  provokes  Him  totally  to 
withdraw  all  inward  Grace  from  him,  as  much  as  if  he  were  already  in 
hell.     This  seems  to  be  Pharaoh's  case  after  the  sixth  judgment,  and  was 
designed  by  God  to  very  excellent  ends,  to  make  him  an  example  to  all 
those  that  should  be  inclined  to  harden  their  hearts  against  God.     And 
though  we  know  not  that  God  thus  deals  with  any  others,  yet  it  is  sure 
He  justly  may  with  all  whom  He  may  justly  cut  off  in  their  sins.     And  in 
this  case  I  acknowledge  the  non-conversion  of  such  a  man  is  not  only 
imputable  to  the  indisposition  of  the  person  to  be  wrought  on,  but  also  to 
the  withdrawing  of  the  Divine  Grace;   for  then,  as  I  said,  the  former 
supposal  of  the  like  sufficiency  remaining  ceaseth,  and  is  outdated. 

What  fresh  difficulties  can  arise  from  this  concession,  I  cannot  divine,       §.  4<x 
unless,  first,  it  should  be  objected,  that  then,  it  seems,  the  Word  is  not  The  word  is 
always  the  vehicle  of  Grace ;  and  then,  secondly,  who  knows  when  it  is  so,  not  •a^COI^T 
when  not  ?     And  how  then  is  this   reconcileable  with   the   doctrine  of  Grrace  to 
sufficient  Grace   always  accompanying   the  Word  ?     And   to   these   the  the  damned, 
answers  are  obvious:  First,  that  it  is  granted  that  the  Word  is  not  the  ^e^^st 
vehicle  of  Grace  to  the  Devils  who  believe  and  tremble,  to  the  damned  who  obdurance. 
have  received  their  sentence,  nay,  nor  to  those  that  are  thus  arrived  to  the 
highest  degree  of  obduration  in   this   life,  and  have,  as   Pharaoh,  this 
exterminating  sentence  passed  upon  them.     It  is  sufficient  if  it  be  so  to 
them  that  are  in   a  capacity  to   make   use  of  it,  and  have   not   utterly 
hardened  themselves  against  it,  the  Scripture  expression  being,  that  the 
Gospel  is  the  power  of  God  to  Salvation  to  every  one  that  believes  it  j  and  Rom.  i.  16. 
this  is  enough  to  establish   our   pretensions,  the   doctrine   of  sufficient 
Grace.     There  is  a  competent  time  allowed  every  man ;  and  it  is  certain, 
death  is  the  conclusion  of  it  :  it  is  possible  some  space  before  death. 


346  A  VIEW   OF  TWO  EMERGENT  DIFFICUTIES. 

§.  41.          As  for  the  second,  if  it  were  on  the  premised  grounds  granted,  that 

Where  any  sometimes  it  cannot  be  known  whether  or  no  the  preaching  of  the  Word 

none^f'       ^°  tnen  bring  this  Grace  with  it,  yet  the  one  regular  consequence  would 

that.  be  that  we  should  all  be  the  more  careful  to  make  use  of  Grace,  when  it  is 

afforded.     But  when  to  this  is  added,  that  this  barren  season  is  always 

the  reward  of  obstinate  obduration,  and  of  nothing  less  than  that,  as  long 

as  we  have  any  softness  left,  that  is  our  assurance  that  this  sad  time  is  not 

yet  come  upon  us.     They  that  go  on  in  their  obdurate  course,  have  reason 

to  expect  this  fatal  period  every  hour ;  but  they  that  have  remorse  and  any 

degree  of  sincere  relenting,  may  know  by  this,  that  this  state  of  spiritual 

death  hath  not  yet  seized  them ;  and  that  is  sufficient  to  guard  this  doctrine 

from  all  noxious  consequences,  having  provided  that  none  shall  hereby 

think  his  state  desperate,  that  is  willing  to  reform  it. 

§.  42.  But  then  it  is  further  to  be  remembered,  that  there  appears  not  in  the 

Pharaoh  the  Word  of  God  any  other  example  of  this  total  spiritual  dereliction  finally 

ampleTof  it  inmcted>  before  death,  but  only  that  of  Pharaoh,  after  the  time  that  God 

inScripture.  is  said  to  have  hardened  his  heart;  and  the  reason  of  this  is  set  down, 

Rom.ix.  17.  God  keeps  him  alive,  after  the  time  due  to  his  excision,  that  He  might 

shew  in  him  His  power.    And  such  singular  examples  ought  no  further  to 

be  taken  into  consideration  by  us  at  this  distance  from  them,  than  to  warn 

us,  that  we  keep  as  far  as  it  is  possible  from  the  like  provocations.     And 

then  there  remains  not,  that  I  discern,  any  further  appearance  of  difficulty 

in  this  matter. 

§•  43-  As  for  any  others  that  shall  be  apt  to  occur,  when  men  set  themselves 

to  consider  of  these  points,  not  divining  what  they  are,  I  may  not  pretend 
to  speak  to  them,  any  further  than  thus,  that  in  all  probability  they  may 
be  measured  by  these,  which  you  have  chosen  to  mention,  and  by  nearer 
approach  to  them  be  likewise  found  not  to  be  so  deep,  as  at  the  distance 
they  are  conceited  to  be.  This  then  concludes  your  trouble.  It  remains 
that  according  to  my  promise  I  now  only  annex  the  Letters  of  Prescience,* 
and  hasten  to  subscribe  myself, 

Your  most  affectionate 

brother  and  servant, 

H,  HAMMOND. 


*  The  Three  Letters  may  be  seen  in  the  first  Volume  of  Hammond's  Works, 
in  folio,  pp.  583 — 604. 


DR.  PIERCE'S  Letter  to  Izaak  Walton,  March  5,  1678,  will  be 
found  in  Vol.  vi.  in  the  place  which  Walton  assigned  it,  at  the  end 
of  his  Life  of  Sanderson. 

The  Extracts  from  Letters  of  our  Author  to  which  Dr.  Pierce 
there  refers  Walton,  '  for  another  account  at  large  of  Bp.  Sander 
son's  last  judgment  concerning  God's  concurrence  or  non-con 
currence  with  the  actions  of  men,  and  the  positive  entity  of  Sins  of 
Commission,'  may  conveniently  follow  the  account  furnished  by 
Hammond. 

The  Dedication  of  Pierce's  '  Impartial  Inquiry  into  the  Nature  of 
Sin'  bears  the  date  of  May  2,  1660. 

Henry  Hickman,  in  answer  to  whom  it  was  written,  having  taken 
his  first  degree  in  Arts,  as  a  member  of  Catharine  Hall,  Cambridge, 
removed  to  Oxford  in  1647,  and  was,  in  the  following  year,  by  the 
Parliamentary  Visitors  put  into  a  Fellowship  in  Magdalen  College. 
"  He  became  a  Preacher  without  Episcopal  Ordination,"  and  being 
displaced  after  the  Restoration  retired  to  Leyden.  Beside  several 
controversial  Works  against  Heylin,  Durell,  and  others,  he  wrote  '  a 
'  Justification  of  the  Fathers  and  Schoolmen,  &c.  being  an  Answer 
'  to  so  much  of  Mr.  Tho.  Pierce's  Book  called  'AvTOKardicpia-is,  as  doth 
'  relate  to  the  opinion  of  the  said  Fathers  touching  the  positivity  of 
*  Sin.'  Oxon,  1658.  8vo.  See  Wood,  Athenae  Oxon.  iv.  368.  ed. 
Bliss. 


HE  [i.  e.  Mr.  Hickman]  produceth  a  passage,  from  one  of  the 
first  printed  Sermons  of  the  learned  and  reverend  Dr.  Sanderson, 
concerning  God's  concurrence  with  subordinate  Agents  (p.  29,) 
which  he  hoped  some  shallow  Readers  would  think  conducing  to  his 
end,  of  making  the  people  to  believe  that  God  Himself  is  the  cause 
of  the  wickedest  actions  in  the  world,  because  the  wickedest  actions 
have  not  only  a  real,  but  a  positive  being.  But  besides  that  that 
passage  of  God's  concurrence,  to  the  sustentation  of  the  creature,  is 
nothing  at  all  in  itself  to  Mr.  Hickman's  purpose,  I  have  the  leave 
and  consent  of  that  most  learned  and  pious  person,  to  communicate 
as  much  of  his  Letters  to  me  on  this  occasion,  as  I  conceive  may 
tend  to  his  vindication,  and  withal  to  the  advantage  of  peace  and 
truth. 


DR.  SANDERSON'S  LETTERS,  &c. 

i°.  As  to  the  passage  in  the  Fifth  Sermon  ad  Populum, 
pp.  278,  9,*  the  Doctor  saith,  '  That  as  he  did  as  well  at  the 
time  when  the  Sermon  was  preached,  as  at  all  other  times 
before  and  since,  utterly  detest,  so  the  thing  principally  in 
tended  and  purposely  insisted  upon  in  that  whole  passage  was 
to  root  out  of  men's  minds  the  seeds  of  that  horrid,  blasphemous 
opinion,  that  God  was  the  author  or  efficient  cause  of  sin.' 

2°.  He  saith,  '  that  the  occasion  which  led  him  to  that 
Discourse  being  the  handling  of  that  i  Tim.  iv.  4,  Every 
creature  of  God  is  good,  the  inference  thence  was  natural  and 
obvious,  that  therefore  whatsoever  was  evil  could  be  no  creature 
of  God,  was  none  of  His  making,  nor  could  He  in  any  tolerable 
sense  be  said  to  be  the  author  or  efficient  cause  thereof. 

3°.  He  saith,  '  that  if,  in  the  explication  or  prosecution  of 
that  inference,  he  should  perhaps  have  let  fall  some  such 
improper,  incommodious,  or  ambiguous  phrase  or  expression 
as  a  caviller  might  wrest  to  a  worse  construction  than  was 

*  i.  e.  §§.  6,  7.     The  reference  is  to  the  folio  edition  of  1657. 


349 

meant,  (a  thing  not  always  to  be  avoided  in  popular  Discourses, 
especially  where  the  matter  treated  of  is  of  great  nicety,  or  of  a 
mixed  consideration  between  metaphysical  and  moral,)  it  had 
yet  been  the  part  of  an  ingenuous  Reader  to  have  made  the 
main  scope  of  the  Discourse  the  measure  whereby  to  interpret 
such  phrases  and  expressions,  rather  than  by  a  malign  inter 
pretation  to  extract  such  a  sense  out  of  the  words,  as  it  is 
certain  the  Author,  unless  he  would  contradict  himself,  could 
not  mean.' 

4°.  He  saith,  that  upon  as  district*  a  review  of  every  period 
and  clause  in  that  whole  passage,  as  seemed  requisite  for  his 
concernment  in  the  present  debate,  he  hath  not  observed  any 
phrase  or  expression  which  is  not  consonant  to  his  main  scope 
therein,  or  whereof  Master  Hickman,  without  injury  and 
violence  to  his  true  meaning,  could  serve  himself  in  any  of 
those  three  points  wherein,  as  far  as  he  can  judge,  having 
never  seen  Mr.  Hickman's  book,  he  conceiveth  the  difference 
betwixt  Master  Pierce  and  his  adversaries  to  lie,  viz.  First, 
God's  predetermining  of  men's  wills  and  actions.  Secondly, 
the  positive  entity  of  sin.  Thirdly,  God's  concurrence  in  the 
sinful  actions  of  men. 

5°.  For  the  first  of  which,  the  Doctor  saith,3  that  he  is  so 
far  from  believing  that  God  predetermineth  the  Will  to  evil 
actions,  that  he  does  not,  without  further  assurance  than  he 
can  yet  find  warranty  for,  affirm  positively,  that  God  at  all 
physically  determirieth  any  man's  "Will  either  to  good  or  evil. 
It  being  hard,  to  his  seeming,  to  suppose  such  a  determination 
without  destroying  the  nature  and  liberty  of  the  Will.  Nor 
doth  he  find  himself  obliged  to  say  or  believe,  that  God  hath 
predetermined  or  eternally  decreed  all  actions,  events,  and 
things,  if  any  more  be  understood  thereby  than  this,  viz.  that 
God  ab  (Bterno  knowing  all  both  future  and  possible  things, 
hath  eternally  decreed  to  permit  the  creature  to  act  (that  is, 
not  to  withhold  from  it  the  concurrence  of  that  His  power 
without  which  it  could  not  act,)  in  such  sort,  as  that  the  event 
which  He  foresaw  future  should  certainly  come  to  pass ;  and  the 
event  foreseen  as  possible,  but  not  future,  should  certainly  not 
come  to  pass. 

*  '  district.'  Compare  Sermon  iv.  a  Note  that  this  Section  shows 
ad  Clerum,  §.  20.  his  meaning  in  the  seventh. 


350 

6°.  For  the  second,  the  positive  entity  of  Sin,  although, 
taking  a  real  entity  as  opposite  to  mere  nothing,  even  Sins  of 
omission  may  be  said  to  have  a  real  entity,  as  all  privations 
and  other  Entia  rationis  have,  yet  the  chief  contest  being  about 
sins  of  commission,  (as  appear eth,  both  by  the  distinction  so 
frequently  used  in  this  controversy,  between  the  act  and  the 
obliquity ;  and  by  the  particular  instances,  the  hating  of  God, 
the  murdering  of  an  innocent,  the  ravishing  of  a  woman,  &c.) 
the  sins  of  omission  set  aside  as  less  pertinent  to  the  present 
debate,  he  saith  he  wondereth  with  what  pretence,  or  by  what 
subtilty  of  distinction,  any  man,  that  acknowledged  a  sin  of 
commission  so  to  consist  of  an  act  as  the  material  part,  and  the 
obliquity  of  the  said  act  as  the  formal  part,  that,  if  either  of 
both  be  wanting,  it  cannot  be  a  sin,  for  without  supposal  of  an 
act  there  can  be  no  obliquity,  and  an  act  without  obliquity  is 
no  sin;  and  acknowledgeth  withal  the  one  part,  viz.  the 
material,  to  be  a  positive  entity,  can  deny  the  totum  com- 
positum  to  be  a  positive  entity.  It  seemeth  to  be  all  one  as  if 
a  man  should  deny  Socrates,  consisting  of  a  body  and  a  soul, 
to  be  Ens  quantum,  because  his  soul,  his  formal  part,  is  not  Ens 
quantum.  For  no  more  can  the  accession  of  the  obliquity  to 
the  presupposed  act  whereunto  it  adhereth,  make  that  act 
cease  to  be  a  positive  entity,  than  the  infusion  of  the  soul  into 
a  body  that  hath  dimensions  can  make  that  body  cease  to  be  a 
quantitative  entity.  The  Doctor  acknowledgeth  that  in  a 
sinful  action  the  act  may  be  metaphysically  abstracted,  ab- 
stractione  praecisionis,  and  per  primam  operationem  intel- 
lectus,  from  the  obliquity:  that  is  to  say,  it  may  be  considered 
precisely  as  it  is  a  motion  of  the  creature,  or  an  exercise  of 
that  natural  power  wherewith  God  hath  endued  the  creature, 
without  considering  at  the  same  time  the  object  about  which  it 
is  conversant,  the  end  whereunto  it  is  directed,  or  the  circum 
stances  appending;  and  that  the  act,  so  abstractedly  con 
sidered,  hath  a  distinct  essence  of  its  own,  whereby  it  essentially 
differeth  from  them  :  otherwise  the  act  and  the  object  should 
be  the  same  thing.  But  yet  forasmuch  as  no  such  act  can  de 
facto,  in  regard  of  actual  existence  extra  intellectum,  be  really 
abstracted  from  those  things  without  which,  though  extrinsecal 
to  its  essence,  it  cannot  exist,  and  by  the  occasion  whereof  it 
first  becometh  morally  good  or  evil,  for  no  act  is  morally  evil 


351 

in  its  own  abstracted  essence,  nor  otherwise  a  sin  than  as  [it] 
is  vitiated  by  the  coexistence  of  some  undue  object,  end,  or 
circumstance ;  it  must  necessarily  follow  that  the  totum  com- 
positum,  the  vitiated  act,  and  that  is  the  sin,  act,  and  obliquity 
jointly  together,  is  a  positive  real  entity,  and  morally  evil. 
A  positive  real  entity,  from  the  existence  of  the  act ;  and 
morally  evil,  from  the  co-existence  of  those  aforesaid  vitiating 
relations,  which  are  accidental  to  the  act,  as  to  the  essence  of 
it,  but  by  adhering  to  it  make  it  formally  a  sin. 

7°.  For  the  third  point,  God's  concurrence  to  a  sinful  action, 
the  Doctor  thinketh  that  what  he  hath  now  last  said  will 
sufficiently  clear  from  misconstruction  not  only  that  phrase  of 
actuating  the  power,  p.  279,  if  Mr.  Hickman  have  hoped  for 
any  advantage  to  his  cause  therefrom,  but  that  other  short 
passage  also,  p.  29,  wherein  is  acknowledged  the  effectual 
concurrence  of  God's  will  and  power  with  subordinate  agents 
in  every,  and  therefore  even  in  sinful  actions  also.  Especially 
if  the  two  Texts  of  Scripture  quoted  in  the  margin,  viz.  Acts 
xvii.  28,  and  Isaiah  x.  12,  be  withal  taken  into  consideration. 
For  it  is  manifest  that  by  the  concurrence  signally  grounded 
upon  those  two  Texts,  there  cannot  rationally  be  understood 
any  other  concurrence  than  such  as  is  according  to  the  im 
portance  of  those  Texts:  which,  from  Acts  xvii,  is  briefly  this, 
as,  whilst  we  have  any  being,  we  have  it  by  virtue  of  that  His 
concurrence,  which  if  He  should  withdraw  or  withhold  from  us, 
we  should  cease  to  be ;  and  so  long  as  we  live,  we  live  by  virtue  of 
that  His  concurrence,  which  if  He  should  withdraw  or  withhold 
from  us,  we  could  not  live,  so,  as  oft  as  we  act  and  move  a  hand  or 
a  thought,  we  act  and  move  by  virtue  of  that  His  concurrence, 
which  if  He  should  withdraw  or  withhold  from  us,  we  could 
not  act  or  move  hand,  foot,  or  thought.  That  is  to  say,  we 
cannot  exercise  any  of  those  natural  powers  God  hath  endowed 
us  withal,  without  that  generalis  concur mis  causae  universalisc, 
as  the  Schoolmen  call  it,  which  hath  such  an  influence  upon  all 
the  motions  of  inferiour  subordinate  agents  and  second  causes, 

b  Note  that  the  Concrete,  or  vi-         c  Note   the    distinction    of  Me- 

tiated  act,  is  here  denominated  the  lancthon  :    The  will  doth  act,  Deo 

sin;  and  the  sin  said  to  be  a  com-  sustentante,    non    adjuvante:     God 

pound,  consisting  of  two  parts,  act  sustaining  the  faculty  but  not  assist- 

and   obliquity,  not  separately,    but  ing  the  choice, 
jointly. 


352 

that  if  God  be  pleased  at  any  time  to  withhold  from  them  that 
concurrence,  although  the  natural  power  remain  the  same  it 
was  still,  yet  can  they  not  exert  or  actually  exercise  that  power 
to  the  producing  of  any  effect.  As  when  God  withheld  from 
the  fire,  Daniel  iii,  His  concurrence,  it  could  not  put  forth  that 
natural  power  it  had  of  burning,  so  as  to  have  any  operation 
upon  the  bodies  of  the  three  young  men  that  were  cast  there 
into.  If  an  ungracious  son  should  be  so  wickedly  disposed  as 
to  cut  his  own  father's  throat,  he  could  not  take  the  knife  into 
his  hand,  or  move  his  arm  to  do  that  foul  deed,  if  God  should 
withhold  His  concurrence  thereunto,  and  not  suffer  him  to 
exercise  his  natural  power  of  reaching  out  his  arm  to  cut.  In 
which  horrible  and  sinful  act  all  the  concurrence  imputable  to 
God  at  the  most  is  but  the  affording,  that  is  to  say,  the  not 
withholding d  of  that  His  general  influx  into  the  locomotive 
faculty  of  His  creature,  without  which  he  could  not  exercise 
that  faculty  so  far  as  to  stretch  out  his  hand  to  cut ;  which  act, 
so  far  forth  only  considered,  and  no  further,  doubtless  is  no 
sin;  for  then  every  stretching  out  of  the  arm  to  cut  any  thing 
should  be  a  sin  according  to  the  old  Logical  axiom,  Quidquid 
convenit  quatenus  ipsum,  convenit  omni.  But  the  applying 
of  such  an  act  to  an  undue  object,  referring  it  to  an  undue  end, 
performing  it  in  an  undue  manner,  or  with  undue  circum 
stances,  by  any  of  which  obliquities  it  becometh  a  sin,  pro- 
ceedeth  wholly  and  solely  from  the  corrupt  Will  of  the  inferiour 
agent,  and  not  at  all  from  God;  which,  as  it  layeth  the  whole 
guilt  of  the  sin  or  the  moral  act  upon  the  actor,  so  it  clearly 
acquitteth  God,  such  His  concurrence  to  the  natural  act  or 
motion  of  His  creature  as  aforesaid  notwithstanding,  from  the 
least  degree  of  any  agency  or  efficiency  therein. 

8°.  He  saith,  that  what  he  hath  here  declared  concerning 
these  two  last  points,  as  it  is  exactly  agreeable  to  what  his 
judgment  then  was,  when  the  two  Sermons,  wherein  the 
passages  quoted  by  Mr.  Hickman  are  found,  were  preached, 
so  it  is  his  present  opinion  still,  which  he  hath  therefore  some 
what  the  longer  insisted  upon,  not  only  for  that  it  seemeth  to 

d  Note  his  exposition  of  the  word  common  to  us  with  beasts,  as  dis- 

affording  by  '  not  withholding,'  and  tinguished  from  the  Will  which  is 

the  word  *  general'  added  to  *  influx/  common  to  us  with  Angels, 
and  the  locomotive  faculty,  which  is 


353 

be  the  consentient  tenet  of  the  best  Schoolmen,  grounded  upon 
discourse  of  reason  and  the  authority  of  St.  Augustine  and 
other  of  the  antient  Fathers,  and  no  way,  in  his  apprehension, 
derogatory  to  the  holiness,  goodness,  wisdom,  or  majesty  of 
God ;  but  also  because  the  due  consideration  of  it  might  prove, 
if  it  were  by  some  able  hand  distinctly,  clearly,  and  intelligibly 
set  down,  a  probable  expedient  toward  the  reconciling  of  some 
differences  among  Divines  held  at  a  greater  distance  than 
perhaps  they  needed  to  have  been,  for  want  of  a  right  under 
standing  between  the  dissenting  parties.  For  the  Doctor  pro- 
fesseth  himself,  (and  he  well  hopeth  he  is  in  most  things  not 
much  further  from  the  truth  for  so  doing,)  as  on  the  one  side 
extremely  jealous  of  extreme  opinions,  till  they  have  undergone 
a  severe  trial,  so,  on  the  other  side,  very  inclinable  to  embrace 
middle  and  reconciling  opinions,  where  there  appeareth  not 
pregnant  evidence  of  reason  to  the  contrary. 

9°.  Lastly,  to  conclude  this  whole  business,  so  far  as  he 
apprehendeth  himself  concerned,  he  saith,  he  is  •'  not  unwilling 
the  world  should  know  that  having  from  his  younger  years,  as 
his  genius  led  him,  addicted  himself  mostly  to  the  study  of  the 
Moral  and  Practical  part  of  Divinity  ;  but  especially  having, 
for  fear  of  approaching  too  near  the  ark  of  God's  secret 
counsels,  kept  aloof  off  from  meddling,  more  than  needs  must, 
with  those  more  nice  and  intricate  disputes  concerning  God's 
eternal  Decrees,  the  cooperation  of  God's  free  Grace,  and  man's 
free  Will,  &c.  he  contented  himself  for  sundry  years  to  follow 
on,  as  most  others  did,  by  a  kind  of  implicit  credulity,  in  the 
Sublapsarian  way,  as  the  then  most  trodden  path,  until  having 
a  just  occasion,  A.D.  1628,  to  make  a  little  further  inquiry 
after  the  truth  in  these  questions,  upon  due  search  he  saw  a 
necessity  of  receding  from  that  way  in  some  things  :  a  more 
particular  account  whereof  is  given  in  a  Narrative  lately  printed 
with  his  consent,*  which,  if  well  considered,  ought,  he  thinketh, 
in  reason  and  charity  to  excuse  him  from  the  necessity  of 
justifying  every  syllable  or  phrase  that  might  slip  from  his 
tongue  or  pen,  in  any  thing  by  him  spoken  or  written  before 
that  year,  and  whilst  he  was  very  little,  or  rather  nothing  at 
all  versed  in  the  study  of  those  Questions.' 

*  This  probably  refers  to  the  account  given  above,  pp.  297 — 299  of  this 
Volume. 

SANDERSON,  VOL.  V.  'A  a 


354 

Now  since  I  have  proved  undeniably,  that  the  question  was  from 
the  beginning,  betwixt  my  adversaries  and  me,  whether  any  kind  of 
sins  (plainly  meaning  whole  sins,  not  the  formal  part  of  sin,  which 
cannot  possibly  be  the  sin  of  which  it  is  but  the  formal  part)  have  a 
positive  being ;  and  since  it  is  said  by  Dr.  Sanderson,  that  the 
positive  acts  abovementioned,  murdering  and  ravishing  of  men, 
women,  are,  so  in  the  concrete,  horrid  sins  ;  nay,  in  the  plainest 
terms  to  be  imagined,  that  a  sin  of  commission  doth  consist  of  two 
things,  an  act  and  an  obliquity;  and  since  it  is  said  by  Mr.  Hickman, 
that  it  belongs  to  the  universality  of  the  first  cause  to  produce  not 
only  every  positive,  but  every  real  being,  and  not  only  so,  but  also 
the  positive  modifications  of  beings,  p.  95,  it  is  apparent  that 
Dr.  Sanderson  is  as  much  for  my  cause,  and  as  much  against 
Mr.  Hickman's,  as  either  my  heart  can  wish,  or  my  cause  require. 
For  though  he  conceiveth  that  the  act  may  be  considered  without 
considering  the  object  about  which  it  is  conversant,  in  which  case  it 
cannot  possibly  be  considered  as  a  sin,  yet  he  declares  that  the  act  of 
sin  cannot  possibly  exist  without  the  obliquity,  any  more  than  the 
obliquity  without  the  act.  And  further  yet,  he  doth  affirm,  towards 
the  end  of  his  sixth  paragraph,  both  that  the  vitiated  act  is  the  very 
sin,  and  that  the  sin,  which  is  the  vitiated  act,  is  not  only  a  real,  but 
a  positive  entity.  T  have  published  this  happy  concurrence  with  me, 
not  only  in  his  sense,  but,  according  to  his  desire,  in  his  own  manner 
of  expression. 


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