[Sidenote: Mr. Farrer's Death]

Thus did Mr. Farrer and his happy family serve God day and night; thus did they always behave themselves as in his presence. And they did always eat and drink by the strictest rules of temperance; eat and drink so as to be ready to rise at midnight, or at the call of a watch-bell, and perform their devotions to God. And it is fit to tell the Reader, that many of the Clergy, that were more inclined to practical piety and devotion, than to doubtful and needless disputations, did often come to Gidden Hall, and make themselves a part of that happy society, and stay a week or more, and then join with Mr. Farrer and the family in these devotions, and assist and ease him or them in their watch by night. And these various devotions had never less than two of the domestic family in the night; and the watch was always kept in the Church or Oratory, unless in extreme cold winter nights, and then it was maintained in a parlour, which had a fire in it; and the parlour was fitted for that purpose. And this course of piety, and great liberality to his poor neighbours, Mr. Farrer maintained till his death, which was in the year 1639.[24]

[Sidenote: "Valdesso's Considerations"]

Mr. Farrer's and Mr. Herbert's devout lives were both so noted, that the general report of their sanctity gave them occasion to renew that slight acquaintance which was begun at their being contemporaries in Cambridge; and this new holy friendship was long maintained without any interview, but only by loving and endearing letters. And one testimony of their friendship and pious designs, may appear by Mr. Farrer's commending the "Considerations of John Valdesso"—a book which he had met with in his travels, and translated out of Spanish into English,—to be examined and censured by Mr. Herbert before it was made public: which excellent book Mr. Herbert did read, and return back with many marginal notes, as they be now printed with it; and with them, Mr. Herbert's affectionate letter to Mr. Farrer.

[Sidenote: Valdesso himself]

This John Valdesso was a Spaniard, and was for his learning and virtue much valued and loved by the great Emperor Charles the Fifth, whom Valdesso had followed as a Cavalier all the time of his long and dangerous wars: and when Valdesso grew old, and grew weary both of war and the world, he took his fair opportunity to declare to the Emperor, that his resolution was to decline his Majesty's service, and betake himself to a quiet and contemplative life, "because there ought to be a vacancy of time betwixt fighting and dying." The Emperor had himself, for the same, or other like reasons, put on the same resolution: but God and himself did, till then, only know them; and he did therefore desire Valdesso to consider well of what he had said, and to keep his purpose within his own breast, till they two might have a second opportunity of a friendly discourse; which Valdesso promised to do.

In the mean time the Emperor appoints privately a day for him and Valdesso to meet again; and, after a pious and free discourse, they both agreed on a certain day to receive the blessed Sacrament publicly; and appointed an eloquent and devout Friar to preach a Sermon of contempt of the world, and of the happiness and benefit of a quiet and contemplative life; which the Friar did most affectionately. After which Sermon, the Emperor took occasion to declare openly, "That the Preacher had begot in him a resolution to lay down his dignities, and to forsake the world, and betake himself to a monastical life." And he pretended, he had persuaded John Valdesso to do the like: but this is most certain, that after the Emperor had called his son Philip out of England, and resigned to him all his kingdoms, that then the Emperor and John Valdesso did perform their resolutions.

This account of John Valdesso I received from a friend, that had it from the mouth of Mr. Farrer. And the Reader may note, that in this retirement John Valdesso writ his Hundred and Ten Considerations, and many other treatises of worth, which want a second Mr. Farrer to procure and translate them.[25]

[Sidenote: Failing strength]

[Sidenote: "The Temple"]

After this account of Mr. Farrer and John Valdesso, I proceed to my account of Mr. Herbert and Mr. Duncon, who according to his promise returned from Bath the fifth day, and then found Mr. Herbert much weaker than he left him; and therefore their discourse could not be long: but at Mr. Duncon's parting with him, Mr. Herbert spoke to this purpose: "Sir, I pray you give my brother Farrer an account of the decaying condition of my body, and tell him I beg him to continue his daily prayers for me; and let him know that I have considered, that God only is what he would be; and that I am, by his grace, become now so like him, as to be pleased with what pleaseth him; and tell him, that I do not repine, but am pleased with my want of health: and tell him, my heart is fixed on that place where true joy is only to be found; and that I long to be there, and do wait for my appointed change with hope and patience." Having said this, he did, with so sweet a humility as seemed to exalt him, bow down to Mr. Duncon, and with a thoughtful and contented look, say to him, "Sir, I pray deliver this little book to my dear brother Farrer, and tell him, he shall find in it a picture of the many spiritual conflicts that have passed betwixt God and my soul, before I could subject mine to the will of Jesus my Master: in whose service I have now found perfect freedom. Desire him to read it; and then, if he can think it may turn to the advantage of any dejected poor soul, let it be made public; if not, let him burn it; for I and it are less than the least of God's mercies." Thus meanly did this humble man think of this excellent book, which now bears the name of "The Temple; or, Sacred Poems and Private Ejaculations;" of which Mr. Farrer would say, "There was in it the picture of a divine soul in every page: and that the whole book was such a harmony of holy passions, as would enrich the world with pleasure and piety." And it appears to have done so; for there have been more than twenty thousand of them sold since the first impression.

[Sidenote: Its publication]

And this ought to be noted, that when Mr. Farrer sent this book to Cambridge to be licensed for the press, the Vice-Chancellor would by no means allow the two so much noted verses,

Ready to pass to the American strand,

to be printed; and Mr. Farrer would by no means allow the book to be printed and want them. But after some time, and some arguments for and against their being made public, the Vice-Chancellor said, "I knew Mr. Herbert well, and know that he had many heavenly speculations, and was a divine poet: but I hope the world will not take him to be an inspired prophet, and therefore I license the whole book." So that it came to be printed without the diminution or addition of a syllable, since it was delivered into the hands of Mr. Duncon, save only that Mr. Farrer hath added that excellent Preface that is printed before it.

[Sidenote: Retrospect]

[Sidenote: Waiting for death]

At the time of Mr. Duncon's leaving Mr. Herbert,—which was about three weeks before his death,—his old and dear friend Mr. Woodnot came from London to Bemerton, and never left him till he had seen him draw his last breath, and closed his eyes on his death-bed. In this time of his decay, he was often visited and prayed for by all the Clergy that lived near to him, especially by his friends the Bishop and Prebends of the Cathedral Church in Salisbury; but by none more devoutly than his wife, his three nieces,—then a part of his family,—and Mr. Woodnot, who were the sad witnesses of his daily decay; to whom he would often speak to this purpose: "I now look back upon the pleasures of my life past, and see the content I have taken in beauty, in wit, in music, and pleasant conversation, are now all past by me like a dream, or as a shadow that returns not, and are now all become dead to me, or I to them; and I see, that as my father and generation hath done before me, so I also shall now suddenly (with Job) make my bed also in the dark; and I praise God I am prepared for it; and I praise him that I am not to learn patience now I stand in such need of it; and that I have practised mortification, and endeavoured to die daily, that I might not die eternally; and my hope is, that I shall shortly leave this valley of tears, and be free from all fevers and pain; and, which will be a more happy condition, I shall be free from sin, and all the temptations and anxieties that attend it: and this being past, I shall dwell in the New Jerusalem; dwell there with men made perfect; dwell where these eyes shall see my Master and Saviour Jesus; and with him see my dear Mother, and all my relations and friends. But I must die, or not come to that happy place. And this is my content, that I am going daily towards it: and that every day which I have lived, hath taken a part of my appointed time from me; and that I shall live the less time, for having lived this and the day past," These, and the like expressions, which he uttered often, may be said to be his enjoyment of Heaven before he enjoyed it. The Sunday before his death, he rose suddenly from his bed or couch, called for one of his instruments, took it into his hand and said,

My God, my God, My music shall find thee, And every string Shall have his attribute to sing.

And having tuned it, he played and sung:

The Sundays of man's life, Threaded together on time's string, Make bracelets to adorn the wife Of the eternal glorious King: On Sundays Heaven's doors stand ope; Blessings are plentiful and rife, More plentiful than hope.

Thus he sung on earth such Hymns and Anthems, as the Angels, and he, and Mr. Farrer, now sing in Heaven.

[Sidenote: His Will]

[Sidenote: Last words]

Thus he continued meditating, and praying, and rejoicing, till the day of his death; and on that day said to Mr. Woodnot, "My dear friend, I am sorry I have nothing to present to my merciful God but sin and misery; but the first is pardoned, and a few hours will now put a period to the latter; for I shall suddenly go hence, and be no more seen." Upon which expression Mr. Woodnot took occasion to remember him of the re-edifying Layton Church, and his many acts of mercy. To which he made answer, saying, "They be good works, if they be sprinkled with the blood of Christ, and not otherwise." After this discourse he became more restless, and his soul seemed to be weary of her earthly tabernacle; and this uneasiness became so visible, that his wife, his three nieces, and Mr. Woodnot, stood constantly about his bed, beholding him with sorrow, and an unwillingness to lose the sight of him, whom they could not hope to see much longer. As they stood thus beholding him, his wife observed him to breathe faintly, and with much trouble, and observed him to fall into a sudden agony; which so surprised her, that she fell into a sudden passion, and required of him to know how he did. To which his answer was, "that he had passed a conflict with his last enemy, and had overcome him by the merits of his Master Jesus." After which answer, he looked up, and saw his wife and nieces weeping to an extremity, and charged them, if they loved him, to withdraw into the next room, and there pray every one alone for him; for nothing but their lamentations could make his death uncomfortable. To which request their sighs and tears would not suffer them to make any reply; but they yielded him a sad obedience, leaving only with him Mr. Woodnot and Mr. Bostock. Immediately after they had left him, he said to Mr. Bostock, "Pray, Sir, open that door, then look into that cabinet, in which you may easily find my last Will, and give it into my hand:" which being done, Mr. Herbert delivered it into the hand of Mr. Woodnot, and said, "My old friend, I here deliver you my last Will, in which you will find that I have made you my sole Executor for the good of my wife and nieces; and I desire you to shew kindness to them, as they shall need it: I do not desire you to be just; for I know you will be so for your own sake; but I charge you, by the religion of our friendship, to be careful of them." And having obtained Mr. Woodnot's promise to be so, he said, "I am now ready to die." After which words, he said, "Lord, forsake me not now my strength faileth me: but grant me mercy for the merits of my Jesus. And now, Lord—Lord, now receive my soul." And with those words he breathed forth his divine soul, without any apparent disturbance, Mr. Woodnot and Mr. Bostock attending his last breath, and closing his eyes.

Thus he lived, and thus he died, like a Saint, unspotted of the world, full of alms-deeds, full of humility, and all the examples of a virtuous life; which I cannot conclude better, than with this borrowed observation:

——All must to their cold graves: But the religious actions of the just Smell sweet in death, and blossom in the dust.[26]

Mr. George Herbert's have done so to this, and will doubtless do so to succeeding generations.—I have but this to say more of him; that if Andrew Melvin died before him,[27] then George Herbert died without an enemy.[28] I wish—if God shall be so pleased—that I may be so happy as to die like him.

IZ. WA.

[Sidenote: Mrs. Herbert]

There is a debt justly due to the memory of Mr. Herbert's virtuous Wife; a part of which I will endeavour to pay, by a very short account of the remainder of her life, which shall follow.

She continued his disconsolate widow about six years, bemoaning herself, and complaining, that she had lost the delight of her eyes; but more that she had lost the spiritual guide for her poor soul; and would often say, "O that I had, like holy Mary, the Mother of Jesus, treasured up all his sayings in my heart! But since I have not been able to do that, I will labour to live like him, that where he now is I may be also." And she would often say,—as the Prophet David for his son Absalom,—"O that I had died for him!" Thus she continued mourning till time and conversation had so moderated her sorrows, that she became the happy wife of Sir Robert Cook, of Highnam, in the County of Gloucester, Knight. And though he put a high value on the excellent accomplishments of her mind and body, and was so like Mr. Herbert, as not to govern like a master, but as an affectionate husband; yet she would even to him often take occasion to mention the name of Mr. George Herbert, and say, that name must live in her memory till she put off mortality. By Sir Robert she had only one child, a daughter, whose parts and plentiful estate make her happy in this world, and her well using of them gives a fair testimony that she will be so in that which is to come.

Mrs. Herbert was the wife of Sir Robert eight years, and lived his widow about fifteen; all which time she took a pleasure in mentioning and commending the excellencies of Mr. George Herbert. She died in the year 1663, and lies buried at Highnam: Mr. Herbert in his own Church, under the altar, and covered with a gravestone without any inscription.

[Sidenote: Lost relics]

This Lady Cook had preserved many of Mr. Herbert's private writings, which she intended to make public; but they and Highnam House were burnt together by the late rebels, and so lost to posterity.

I.W.

[Footnote 1: A fortress first erected by Roger de Montgomery, Earl of Shrewsbury, under William I., to secure his conquests in Wales, though it was twice partly destroyed by the Welsh. It stands near the Severn, on a gentle ascent, having a fair prospect over the plain beneath. The order of Parliament for its destruction was made June 11th, 1649.]

[Footnote 2: That eloquent and acute biographer, Edmund Lodge, thus truly gives the character of Lord Herbert of Cherbury. "Of that anomaly of character by the abundance and variety of which foreigners are pleased to tell us that our country is distinguished, we meet with few examples more striking than in the subject of this memoir—wise and unsteady; prudent and careless; a philosopher, with ungovernable and ridiculous prejudices; a good humoured man, who even sought occasions to shed the blood of his fellow creatures; a deist, with superstition too gross for the most secluded cloister. These observations are not founded on the report of others, but on the fragment which remains of his own sketch of his life,—a piece of infinite curiosity." His autobiography has been edited by Horace Walpole and Scott. He is also the author of a volume of poems written in the style of Donne, frequently marred by harsh rhythm and violent conceits, but occasionally displaying artistic excellence of a very high order.]

[Footnote 3: It has been said of Dr. Richard Neale, that no one was more thoroughly acquainted with the distresses as well as the conveniences of the clergy, having served the Church as Schoolmaster, Curate, Vicar, Rector, Master of the Savoy, Dean of Westminster, Clerk of the Closet to James I. and Charles I., Bishop of Rochester, Lichfield, Durham, Winchester, and Archbishop of York (1631). "He died," says Echard, "full of years as he was full of honours; a faithful subject to his prince, an indulgent father to his clergy, a bountiful patron to his chaplains, and a true friend to all that relied upon him."]

[Footnote 4: He was made Master of Westminster School in 1599, and continued so to 1610.]

[Footnote 5: Thomas Nevil, D.D., eminent for the splendour of his birth, his extraordinary piety and learning, was educated at Pembroke Hall in the University of Cambridge. In 1582 he was admitted Master of Magdalen College in the same University, and in 1593 he succeeded Dr. John Still in the Mastership of Trinity College, being then Dean of the Cathedral Church of Peterborough, over which he presided commendably eight years. Upon the demise of Queen Elizabeth, Dr. Nevil, who had been promoted to the Deanery of Canterbury in 1597, was sent by Archbishop Whitgift to King James in Scotland, in the names of the Bishops and Clergy of England, to tender their bounden duties, and to understand his Highness's pleasure for the ordering and guiding of the Clergy. The Dean brought a most gracious answer of his Highness's purpose, which was to uphold and maintain the government of the late Queen, as she left it settled.]

[Footnote 6: Born on 28th June, 1573; created Baron Danvers in 1603, and Earl of Danby 7th February, 1625-6; died on 10th January, 1643-4.]

[Footnote 7: This gentleman was born in Suffolk, in 1563, and was descended from a very ancient family in that County. He was educated at Trinity College, Cambridge, and on January 8th, 1617-18, was made Secretary of State: King James I. having been previously so well pleased with his eloquence and learning as to appoint him Master of the Court of Wards. Sir Robert Naunton was the Author of the interesting "Fragmenta Regalia, or Observations on Queen Elizabeth and her Favourites." He died on Good Friday, 1633-34.]

[Footnote 8: Sir Francis Nethersole was a native of Kent, Ambassador to the Princes of the Union, and Secretary to the Queen of Bohemia, and was equally remarkable for his doings and sufferings in her behalf.]

[Footnote 9: This royal work is divided into three books; the first on "A Christian King's duty towards God." The second on "A King's duty in his office." The third on "A King's behaviour in things indifferent."]

[Footnote 10: Andrew Melville procured the Basilicon Doron in Manuscript, and circulated it in Scotland, which produced a libel against it and first caused its publication in 1599. This celebrated person was born in 1545, and was educated at the University of St. Andrews, which he left with an eminent character for learning, and travelled through France to Geneva. He was elected principal Master of Glasgow College in 1574, when he began to enforce the Presbyterian System; and after much opposition, and two years' imprisonment, he died Professor of Divinity to the Protestants of Sedan, in 1622.]

[Footnote 11: Andrew Melville was not present at the celebrated conference held at Hampton-Court, in the first year of King James I., upon the complaint of the Puritans against the ceremonies and the liturgy of the Church of England. He was summoned to appear before the King and Council in 1604. In the first edition of "Mr. Walton's Life of Mr. George Herbert," Melville is described to be "Master of a great wit; a wit full of knots and clenches; a wit sharp and satirical; exceeded, I think, by none of that nation, but their Buchanan."]

[Footnote 12: Daughter of Charles Stuart, Earl of Lenox, the younger brother of Henry, Earl of Darnley, father of King James I. She was born at Hampstead in 1577, and received a very liberal education; added to which, she possessed a large estate, and, the English succession being doubtful, she was supposed to be a probable heir to the crown. She incurred the displeasure of James, by marrying Mr. William Seymour, grandson of the Earl of Hertford, for which she was sent to the Tower; and although she had made her escape thence, she was overtaken, brought back, and died there in 1615.]

[Footnote 13: James Duport, the learned son of a learned father, John Duport, Master of Jesus College, Cambridge, was Greek Professor in that University. On the promotion of Dr. Edward Rainbow to the See of Carlisle, he was appointed Dean of Peterborough, and in 1668 was elected Master of Magdalen College, Cambridge.]

[Footnote 14: In the margin of the 1670 edition is written "Albumazar, Ignoramus." The author of "Albumazar," a piece presented before the King at Cambridge in 1614, and printed in the same year, was John Tomkis. "Ignoramus," a Latin comedy by James Ruggle (or Ruggles), was first printed in 1630.]

[Footnote 15: Dr. Richard Parry, who died September 26, 1623. The "sinecure" here mentioned was the rectory of Whitford.]

[Footnote 16: Mr. Herbert Thorndike was then Fellow of Trinity College. He was ejected from his Fellowship by the usurped powers, and admitted to the Rectory of Barley in Hertfordshire, July 2, 1642. On the death of Dr. Samuel Ward, he was elected to the Mastership of Sidney College, but was kept out of it by the oppression of the times. For his sufferings and great learning he was installed Prebendary of Westminster, Sept. 5, 1660. In the year following he resigned his living of Barley, and died in 1672. He assisted Dr. Walton in the edition of the Polyglot Bible.]

[Footnote 17: Dr. John Williams, afterwards Archbishop of York, was then Bishop of Lincoln, the last ecclesiastic who was Lord Keeper of the Great Seal.]

[Footnote 18: See Prof. Mayor's "Nicholas Farrer: Two Lives by his brother John and Dr. Jebb." (Cambridge, 1855.)]

[Footnote 19: A native of Scotland, educated at Westminster School and Trinity College, Cambridge, afterwards Greek Professor of the University. During the Civil Wars, he suffered extremely for the Royal Cause, and was an exile with Charles II., who gave him the Deanery of Wells on the Restoration, and in 1670, he was made Bishop of Bath and Wells. He died in 1672.]

[Footnote 20: He was, in 1609, Lady Margaret's Professor of Divinity at Cambridge, and in 1611, Bishop of Salisbury. He was appointed by James I. to attend the Synod of Dort, and his endeavours to effect an union between the reformed Churches were zealous and sincere. He died in 1641.]

[Footnote 21: The House and grounds of this Rectory were in the same state as in the time of Herbert, when the late Archdeacon Coxe was presented to the living; the principal part of the former was single, with small windows, and the river Neder flowed at the bottom of the garden. Bemerton is two miles west by north of Salisbury, and the Church is dedicated to St. Andrew.]

[Footnote 22: At the time Dr. Henchman was Prebendary of Salisbury, of which See he became Bishop in 1660, and in 1663 he was removed to London. He was much esteemed by King Charles II., whose escape at the battle of Worcester, he was very instrumental in promoting: but when the declaration for liberty of conscience was published in 1671-72, this Prelate was not afraid of the King's displeasure, but enjoined his Clergy to preach against Popery. He died in 1675.]

[Footnote 23: A private Clergyman, of Clare Hall, Cambridge, who suffered much for his gallant devotion to the cause of his King, Charles I.]

[Footnote 24: The extraordinary course of life pursued at Gidding, the strictness of their rules, their prayers, literally without ceasing, their abstinence, mortifications, nightly watchings, and various other peculiarities, gave birth to censure in some, and inflamed the malevolence of others, but excited the wonder and curiosity of all. So that they were frequently visited with different views by persons of all denominations, and of opposite opinions. They received all who came with courteous civility; and from those who were inquisitive they concealed nothing, as indeed there was not any thing either in their opinions or their practice, in the least degree necessary to be concealed. Notwithstanding this, they were by some abused as Papists, by others as Puritans, Mr. Ferrar himself, though possessed of uncommon patience and resignation, yet in anguish of spirit complained to his friends, that the perpetual obloquy he endured was a sort of unceasing martyrdom. Added to all this, violent invectives and inflammatory pamphlets were published against them. Amongst others, not long after Mr. Ferrar's death, a treatise was addressed to the Parliament, entitled, "The Arminian Nunnery, or a brief description and relation of the late erected monastical place called the Arminian Nunnery at Little Gidding in Huntingdonshire: humbly addressed to the wise consideration of the present parliament. The foundation is by a company of Ferrars at Gidding," printed by Thomas Underbill, 1641.

Soon after Mr. Ferrar's death, certain soldiers of the Parliament resolved to plunder the house at Gidding. The family being informed of their hasty approach, thought it prudent to fly; while these military zealots, in the rage of what they called reformation, ransacked both the church and the house; in doing which, they expressed a particular spite against the organ. This they broke in pieces, of which they made a large fire, and at it roasted several of Mr. Ferrar's sheep, which they had killed in his grounds. This done, they seized all the plate, furniture, and provision, which they could conveniently carry away. And in this general devastation perished the works which Mr. Ferrar had compiled for the use of his household, consisting chiefly of harmonies of the Old and New Testament.]

[Footnote 25: Valdesso died at Naples in 1540.]

[Footnote 26: Altered from a Dirge in Shirley's "Contention of Ajax and Ulysses."—The lines in Shirley are

"Your heads must come To the cold tomb— Only the actions of the just Smell sweet and blossom in their dust."]

[Footnote 27: "Mr. George Herbert, Esq., Parson of Fuggleston and Bemerton, was buried 3d day of March, 1632." (Parish Register of Bemerton.')—It does not appear whether he was buried in the parish church or in the chapel. His letter to Mr. Nicholas Ferrar, the translator of Valdesso, is dated from his Parsonage at Bemerton, near Salisbury, Sept. 29, 1632. It must be remembered, that the beginning of the year, at that time, was computed the 25th of March. In this year also, he wrote the short address to the Reader, which is prefixed to his "Priest to the Temple," which was not published till after his death.]

[Footnote 28: It is not to be supposed that Andrew Melville could retain the least personal resentment against Mr. Herbert; whose verses have in them so little of the poignancy of satire, that it is scarce possible to consider them as capable of exciting the anger of him to whom they are addressed.]



LETTER FROM MR. GEORGE HERBERT TO NICHOLAS FARRER,

the Translator of Valdesso

[Sidenote: Concerning Valdesso]

My dear and deserving brother, your Valdesso I now return with many thanks, and some notes, in which perhaps you will discover some care which I forbear not in the midst of my griefs; first for your sake, because I would do nothing negligently that you commit unto me: secondly for the Author's sake, whom I conceive to have been a true servant of God; and to such, and all that is their's, I owe diligence: thirdly for the Church's sake, to whom by printing it, I would have you consecrate it. You owe the Church a debt, and God hath put this into your hands—as he sent the fish with money to St. Peter—to discharge it; happily also with this—as his thoughts are fruitful—intending the honour of his servant the Author, who, being obscured in his own country, he would have to flourish in this land of light, and region of the Gospel among his chosen. It is true, there are some things which I like not in him, as my fragments will express, when you read them: nevertheless, I wish you by all means to publish it, for these three eminent things observable therein: First, that God in the midst of Popery, should open the eyes of one to understand and express so clearly and excellently, the intent of the Gospel in the acceptation of Christ's righteousness,—as he sheweth through all his Considerations,—a thing strangely buried and darkened by the adversaries, and their great stumbling block. Secondly, the great honour and reverence which he every where bears towards our dear Master and Lord; concluding every Consideration almost with his holy name, and setting his merit forth so piously; for which I do so love him, that were there nothing else, I would print it, that with it the honour of my Lord might be published. Thirdly, the many pious rules of ordering our life about mortification, and observation of God's kingdom within us, and the working thereof; of which he was a very diligent observer. These three things are very eminent in the Author, and overweigh the defects—as I conceive—towards the publishing thereof.

From his Parsonage of Bemerton, near Salisbury, Sept. 29th, 1632.



THE WORKS OF MR. GEORGE HERBERT.

[Sidenote: Herbert's Works]

I. "ORATIO qua auspicatissimum serenissimi Principis CAROLI reditum ex Hispaniis celebravit GEORGIUS HERBERT, Academae Cantabrigiensis Orator.—1623."

II. "ORATIO ... habita coram Dominis Legatis cum Magistro in Artib. titulis insignirentur. 27 Febr. 1622."

III. "A TRANSLATION of LEWIS CORNARO'S TREATISE on TEMPERANCE." Printed at Cambridge in 1634, along with Mr. Nicholas Ferrar's translation of "The Hygiasticon, or the right Course of preserving Health, by Leonard Lessius." To Mr. Herbert's Translation is annexed "A Paradox, translated out of Italian, That a more spare diet is better than a splendid or sumptuous."

IV. "HERBERT'S REMAINS; or Sundry Pieces of that sweet Singer of the Temple, Mr. GEORGE HERBERT, some time Orator of the University of Cambridge, now exposed to public Light." London, 1652.

This volume consists of—1. "A Priest to the Temple, or the Country Parson in his Character and Rule of Holy Life; with a Prefatory View of the Life and Virtues of the Author and Excellencies of this Book, by Barnabas Oley." In the second and subsequent impressions of this volume is added, "A Preface to the Christian Reader," consisting of six paragraphs, by Mr. Oley. 2. "Jacula Prudentum; or Outlandish Proverbs, Sentences, &c., selected by Mr. George Herbert."

V. "THE TEMPLE: SACRED POEMS and Private EJACULATIONS, by Mr. GEORGE HERBERT, late orator of the University of Cambridge. In his Temple doth every Man speak of his Honour, Psal. xxix. Cambridge, 1633."

VI. "MUSAE RESPONSORAE AD ANDREAE MELVINI ANTI-TAMI-CAMI-CATEGORIAM. Ex officina, Joh. Field, Cantab. 1662." 12mo.

During his residence at Cambridge, he composed Latin Poems on the Death of Henry Prince of Wales; and of Anne, Queen to James I. See "Epicedium Cantabrigiense in obitum immaturum semperque deflendum Henrici illustrissimi Principis Walliae, Cantab. 1612." And "Lachrymae Cantabrigienses in obitum serenissimae Regiae Annae, Conjugis dilectissimae Jacobi Magnae Britanniae, Franciae, et Hiberniae Regis. Cantab. 1619."

The following letters, written by Herbert, when he was Public Orator, are in the Orator's Book at Cambridge:

1. "To Sir Robert Naunton, with thanks for some acts of kindness procured by him from Government to the University."

2. "To Fulke Greville, on the same account."

3. "To George Villiers, Marquis of Buckingham, on his being created a Marquis."

4. "To Sir Francis Bacon, with thanks for his Novum Organum."

5. "To Sir Thomas Coventry, Attorney-General."

6. "To Montagu, Lord Treasurer," and

7. "To Sir Robert Heath, Solicitor-General, congratulating them on their several promotions."

8. "To King James, with thanks for a present of his Doron Basilicon."

9. "To the same, with thanks for the preservation of the river."

10. "To Sir Francis Bacon, on the same subject."

11. "To Dr. Abbot, Archbishop of Canterbury, against the London Printers monopolizing foreign books."

12. "To Sir Francis Bacon, on the same subject."

13. "To Leigh, Chief Justice, on his promotion."

14. "To Cranfield, Lord Treasurer, on the same occasion."



THE LIFE OF DR. ROBERT SANDERSON, LATE BISHOP OF LINCOLN.

"Blessed is the man in whose spirit there is no guile."—Ps. xxxii. 2.



TO THE RIGHT REVEREND AND HONOURABLE, GEORGE, LORD BISHOP OF WINCHESTER, PRELATE OF THE GARTER, AND ONE OF HIS MAJESTY'S PRIVY COUNCIL.

[Sidenote: Dedication]

MY LORD,

If I should undertake to enumerate the many favours and advantages I have had by my very long acquaintance with your Lordship, I should enter upon an employment, that might prove as tedious as the collecting of the materials for this poor Monument, which I have erected, and do dedicate to the Memory of your beloved friend, Dr. Sanderson: But though I will not venture to do that; yet I do remember with pleasure, and remonstrate with gratitude, that your Lordship made me known to him, Mr. Chillingworth,[1] and Dr. Hammond; men, whose merits ought never to be forgotten.

My friendship with the first was begun almost forty years past, when I was as far from a thought, as a desire to outlive him; and farther from an intention to write his Life. But the wise Disposer of all men's lives and actions hath prolonged the first, and now permitted the last; which is here dedicated to your Lordship,—and, as it ought to be—with all humility, and a desire that it may remain as a public testimony of my gratitude.

My Lord, Your most affectionate old friend, and most humble servant, IZAAK WALTON.

[Footnote 1: William Chillingworth, born at Oxford in 1602, and educated at Trinity College. He was proverbially celebrated there for clear and acute reasoning; but he so much involved himself in the Romish Controversy with John Fisher, a Jesuit, as to become a convert, and enter the College at Douay. His re-conversion was brought about by his godfather, Archbishop Laud, in 1631, when he returned to England; and in 1638, he wrote his famous work called "The Religion of Protestants a safe Way to Salvation." Fol. He was zealously attached to the Royal cause, and served at the Siege of Gloucester: but being taken prisoner, he was carried to the Bishop's Palace, at Chichester, on account of his illness, and, dying there Jan. 30th, 1644, was buried in the Cathedral, without any other ceremony than that of his book being cast into the grave by the hand of a fanatic.]



THE PREFACE

[Sidenote: Introductory]

I dare neither think, nor assure the Reader, that I have committed no mistakes in this relation of the Life of Dr. Sanderson; but I am sure, there is none that are either wilful, or very material. I confess, it was worthy the employment of some person of more Learning and greater abilities than I can pretend to; and I have not a little wondered that none have yet been so grateful to him and to posterity, as to undertake it. For it may be noted, that our Saviour hath had such care, that, for Mary Magdalen's kindness to him, her name should never be forgotten: and doubtless Dr. Sanderson's meek and innocent life, his great and useful Learning, might therefore challenge the like endeavours to preserve his memory: And 'tis to me a wonder, that it has been already fifteen years neglected. But, in saying this, my meaning is not to upbraid others,—I am far from that,—but excuse myself, or beg pardon for daring to attempt it. This being premised, I desire to tell the Reader, that in this relation I have been so bold, as to paraphrase and say, what I think he—whom I had the happiness to know well—would have said upon the same occasions: and if I have erred in this kind, and cannot now beg pardon of him that loved me; yet I do of my Reader, from whom I desire the same favour.

[Sidenote: Reasons for writing]

And, though my age might have procured me a Writ of Ease, and that secured me from all further trouble in this kind; yet I met with such persuasions to begin, and so many willing informers since, and from them, and others, such helps and encouragements to proceed, that when I found myself faint, and weary of the burthen with which I had loaden myself, and ready to lay it down; yet time and new strength hath at last brought it to be what it now is, and presented to the Reader, and with it this desire; that he will take notice, that Dr. Sanderson did in his Will, or last sickness, advertise, that after his death nothing of his might be printed; because that might be said to be his, which indeed was not; and also for that he might have changed his opinion since he first writ it. And though these reasons ought to be regarded, yet regarded so, as he resolves in that Case of Conscience concerning Rash Vows; that there may appear very good second reasons why we may forbear to perform them. However, for his said reasons, they ought to be read as we do Apocryphal Scripture; to explain, but not oblige us to so firm a belief of what is here presented as his.

[Sidenote: Tracts and a Sermon]

And I have this to say more; That as in my queries for writing Dr. Sanderson's Life, I met with these little Tracts annexed; so, in my former queries for my information to write the Life of venerable Mr. Hooker, I met with a Sermon, which I also believe was really his, and here presented as his to the Reader. It is affirmed,—and I have met with reason to believe it,—that there be some Artists, that do certainly know an original picture from a copy; and in what age of the world, and by whom drawn. And if so, then I hope it may be as safely affirmed, that what is here presented for their's is so like their temper of mind, their other writings, the times when, and the occasions upon which they were writ, that all Readers may safely conclude, they could be writ by none but venerable Mr. Hooker, and the humble and learned Dr. Sanderson.

And lastly, I am now glad that I have collected these memoirs, which lay scattered, and contracted them into a narrower compass; and if I have, by the pleasant toil of doing so, either pleased or profited any man, I have attained what I designed when I first undertook it. But I seriously wish, both for the Reader's and Dr. Sanderson's sake, that posterity had known his great Learning and Virtue by a better pen; by such a pen, as could have made his life as immortal, as his learning and merits ought to be.

I.W.



THE LIFE OF DR. ROBERT SANDERSON, LATE LORD BISHOP OF LINCOLN.

[Sidenote: Birth and birth-place]

Doctor Robert Sanderson, the late learned Bishop of Lincoln, whose Life I intend to write with all truth and equal plainness, was born the nineteenth day of September in the year of our Redemption 1587. The place of his birth was Rotherham[1] in the County of York; a Town of good note, and the more for that Thomas Rotherham,[2] some time Archbishop of that see, was born in it; a man, whose great wisdom, and bounty, and sanctity of life, have made it the more memorable: as indeed it ought also to be, for being the birth-place of our Robert Sanderson. And the Reader will be of my belief, if this humble relation of his life can hold any proportion with his great Piety, his useful Learning, and his many other extraordinary endowments.

[Sidenote: His father]

He was the second and youngest Son, of Robert Sanderson, of Gilthwaite-Hall, in the said Parish and County, Esq., by Elizabeth, one of the daughters of Richard Carr, of Butterthwaite-Hall, in the Parish of Ecclesfield, in the said County of York, Gentleman.

This Robert Sanderson, the Father, was descended from a numerous, ancient, and honourable family of his own name: for the search of which truth, I refer my Reader, that inclines to it, to Dr. Thoroton's "History of the Antiquities of Nottinghamshire," and other records; not thinking it necessary here to engage him into a search for bare titles, which are noted to have in them nothing of reality: for titles not acquired, but derived only, do but shew us who of our ancestors have, and how they have achieved that honour which their descendants claim, and may not be worthy to enjoy. For, if those titles descend to persons that degenerate into Vice, and break off the continued line of Learning, or Valour, or that Virtue that acquired them, they destroy the very foundation upon which that Honour was built; and all the rubbish of their vices ought to fall heavy on such dishonourable heads; ought to fall so heavy, as to degrade them of their titles, and blast their memories with reproach and shame.

But our Robert Sanderson lived worthy of his name and family: of which one testimony may be, that Gilbert, called the Great Earl of Shrewsbury, thought him not unworthy to be joined with him as a Godfather to Gilbert Sheldon,[3] the late Lord Archbishop of Canterbury; to whose merits and memory, posterity—the Clergy especially—ought to pay a reverence.

[Sidenote: His youth]

But I return to my intended relation of Robert the Son, who began in his youth to make the Laws of God, and obedience to his parents, the rules of his life; seeming even then to dedicate himself, and all his studies, to Piety and Virtue.

[Sidenote: His early training]

And as he was inclined to this by that native goodness, with which the wise Disposer of all hearts had endowed his; so this calm, this quiet and happy temper of mind—his being mild, and averse to oppositions—made the whole course of his life easy and grateful both to himself and others: and this blessed temper was maintained and improved by his prudent Father's good example; and by frequent conversing with him, and scattering short apophthegms and little pleasant stories, and making useful applications of them, his son was in his infancy taught to abhor Vanity and Vice as monsters, and to discern the loveliness of Wisdom and Virtue; and by these means, and God's concurring grace, his knowledge was so augmented, and his native goodness so confirmed, that all became so habitual, as it was not easy to determine whether Nature or Education were his teachers.

And here let me tell the Reader, that these early beginnings of Virtue, were by God's assisting grace, blessed with what St. Paul seemed to beg for his Philippians [Phil. i. 6.]; namely, "That he, that had begun a good work in them, would finish it." And Almighty God did: for his whole life was so regular and innocent, that he might have said at his death—and with truth and comfort—what the same St. Paul said after to the same Philippians, when he advised them to walk as they had him for an example [chap. iii. 17].

[Sidenote: At Rotherham]

And this goodness, of which I have spoken, seemed to increase as his years did; and with his goodness his Learning, the foundation of which was laid in the Grammar-school of Rotherham—that being one of those three that were founded and liberally endowed by the said great and good Bishop of that name.—And in this time of his being a Scholar there, he was observed to use an unwearied diligence to attain learning, and to have a seriousness beyond his age, and with it a more than common modesty; and to be of so calm and obliging a behaviour, that the Master and whole number of Scholars loved him as one man.

And in this love and amity he continued at that School till about the thirteenth year of his age; at which time his Father designed to improve his Grammar learning, by removing him from Rotherham to one of the more noted Schools of Eton or Westminster; and after a year's stay there, then to remove him thence to Oxford. But, as he went with him, he called on an old friend, a Minister of noted learning, and told him his intentions; and he, after many questions with his Son, received such answers from him, that he assured his Father, his Son was so perfect a Grammarian, that he had laid a good foundation to build any or all the Arts upon; and therefore advised him to shorten his journey, and leave him at Oxford. And his Father did so.

[Sidenote: At Oxford]

[Sidenote: Master of Arts]

His father left him there to the sole care and manage of Dr. Kilbie,[4] who was then Rector of Lincoln College. And he, after some time and trial of his manners and learning, thought fit to enter him of that College, and, after to matriculate him in the University, which he did the first of July, 1603; but he was not chosen Fellow till the third of May, 1606; at which time he had taken his degree of Bachelor of Arts: at the taking of which degree, his Tutor told the Rector, "That his pupil Sanderson had a metaphysical brain and a matchless memory; and that he thought he had improved or made the last so by an art of his own invention." And all the future employments of his life proved that his tutor was not mistaken. I must here stop my Reader, and tell him that this Dr. Kilbie was a man of so great learning and wisdom, and was so excellent a critic in the Hebrew Tongue, that he was made Professor of it in this university; and was also so perfect a Grecian, that he was by King James appointed to be one of the Translators of the Bible; and that this Doctor and Mr. Sanderson had frequent discourses, and loved as father and son. The Doctor was to ride a journey into Derbyshire, and took Mr. Sanderson to bear him company: and they going together on a Sunday with the Doctor's friend to that Parish Church where they then were, found the young Preacher to have no more discretion, than to waste a great part of the hour allotted for his Sermon in exceptions against the late Translation of several words,—not expecting such a hearer as Dr. Kilbie,—and shewed three reasons why a particular word should have been otherwise translated. When Evening Prayer was ended, the Preacher was invited to the Doctor's friend's house; where after some other conference the Doctor told him, "He might have preached more useful doctrine, and not have filled his auditors' ears with needless exceptions against the late Translation: and for that word, for which he offered to that poor congregation three reasons why it ought to have been translated as he said; he and others had considered all them, and found thirteen more considerable reasons why it was translated as now printed;" and told him, "If his friend, then attending him, should prove guilty of such indiscretion, he should forfeit his favour." To which Mr. Sanderson said, "He hoped he should not." And the preacher was so ingenuous as to say, "He would not justify himself." And so I return to Oxford. In the year 1608,—July the 11th,—Mr. Sanderson was completed Master of Arts. I am not ignorant, that for the attaining these dignities the time was shorter than was then or is now required; but either his birth or the well performance of some extraordinary exercise, or some other merit, made him so: and the Reader is requested to believe, that 'twas the last: and requested to believe also, that if I be mistaken in the time, the College Records have misinformed me: but I hope they have not.

In that year of 1608, he was—November the 7th—by his College chosen Reader of Logic in the House; which he performed so well, that he was chosen again the sixth of November, 1609. In the year 1613, he was chosen Sub-Rector of the College, and the like for the year 1614, and chosen again to the same dignity and trust for the year 1616.

In all which time and employments, his abilities and behaviour were such, as procured him both love and reverence from the whole Society; there being no exception against him for any faults, but a sorrow for the infirmities of his being too timorous and bashful; both which were, God knows, so connatural as they never left him. And I know not whether his lovers ought to wish they had; for they proved so like the radical moisture in man's body, that they preserved the life of virtue in his soul, which by God's assisting grace never left him till this life put on immortality. Of which happy infirmities—if they may be so called—more hereafter.

[Sidenote: Standing for Proctor]

In the year 1614 he stood to be elected one of the Proctors for the University. And 'twas not to satisfy any ambition of his own, but to comply with the desire of the Rector and whole Society, of which he was a Member; who had not had a Proctor chosen out of their College for the space of sixty years;—namely, not from the year 1554, unto his standing;—and they persuaded him, that if he would but stand for Proctor, his merits were so generally known, and he so well beloved, that 'twas but appearing, and he would infallibly carry it against any opposers; and told him, "That he would by that means recover a right or reputation that was seemingly dead to his College." By these, and other like persuasions, he yielded up his own reason to their's, and appeared to stand for Proctor. But that election was carried on by so sudden and secret, and by so powerful a faction, that he missed it. Which when he understood, he professed seriously to his friends, "That if he were troubled at the disappointment, it was for their's, and not for his own sake: for he was far from any desire of such an employment, as must be managed with charge and trouble, and was too usually rewarded with hard censures, or hatred, or both."

[Sidenote: Lectures on Logic]

[Sidenote: Their success]

In the year following he was earnestly persuaded by Dr. Kilbie and others, to review the Logic Lectures which he had read some years past in his College; and, that done, to methodise and print them, for the ease and public good of posterity. But though he had an averseness to appear publicly in print; yet after many serious solicitations, and some second thoughts of his own, he laid aside his modesty, and promised he would; and he did so in that year of 1615. And the book proved as his friends seemed to prophesy, that is, of great and general use, whether we respect the Art or the Author. For Logic may be said to be an Art of right reasoning; an Art that undeceives men who take falsehood for truth; enables men to pass a true judgment, and detect those fallacies, which in some men's understandings usurp the place of right reason. And how great a master our Author was in this art, will quickly appear from that clearness of method, argument, and demonstration, which is so conspicuous in all his other writings. He, who had attained to so great a dexterity in the use of reason himself, was best qualified to prescribe rules and directions for the instructions of others. And I am the more satisfied of the excellency and usefulness of this, his first public undertaking, by hearing that most Tutors in both Universities teach Dr. Sanderson's Logic to their Pupils, as a foundation upon which they are to build their future studies in Philosophy. And, for a further confirmation of my belief, the Reader may note, that since his Book of Logic was first printed there has not been less than ten thousand sold: and that 'tis like to continue both to discover truth and to clear and confirm the reason of the unborn world.[5]

[Sidenote: Senior Proctor]

It will easily be believed that his former standing for a Proctor's place, and being disappointed, must prove much displeasing to a man of his great wisdom and modesty, and create in him an averseness to run a second hazard of his credit and content: and yet he was assured by Dr. Kilbie, and the Fellows of his own College, and most of those that had opposed him in the former Election, that his Book of Logic had purchased for him such a belief of his learning and prudence, and his behaviour at the former Election had got for him so great and so general a love, that all his former opposers repented what they had done; and therefore persuaded him to venture to stand a second time. And, upon these, and other like encouragements, he did again, but not without an inward unwillingness, yield up his own reason to their's, and promised to stand. And he did so; and was the tenth of April, 1616, chosen Senior Proctor for the year following; Mr. Charles Crooke[6] of Christ Church being then chosen the Junior.

In this year of his being Proctor, there happened many memorable accidents; namely, Dr. Robert Abbot,[7] Master of Balliol College, and Regius Professor of Divinity,—who being elected or consecrated Bishop of Sarum some months before,—was solemnly conducted out of Oxford towards his Diocese, by the Heads of all Houses, and the chief of all the University. And Dr. Prideaux[8] succeeded him in the Professorship, in which he continued till the year 1642,—being then elected Bishop of Worcester,—and then our now Proctor, Mr. Sanderson, succeeded him in the Regius Professorship.

[Sidenote: Dr. Lake]

And in this year Dr. Arthur Lake[9]—then Warden of New College—was advanced to the Bishopric of Bath and Wells: a man of whom I take myself bound in justice to say, that he has made the great trust committed to him, the chief care and whole business of his life. And one testimony of this proof may be, that he sate usually with his Chancellor in his Consistory, and at least advised, if not assisted, in most sentences for the punishing of such offenders as deserved Church-censures. And it may be noted, that, after a sentence for penance was pronounced, he did very rarely or never, allow of any commutation for the offence, but did usually see the sentence for penance executed; and then as usually preached a Sermon on mortification and repentance, and did so apply them to the offenders, that then stood before him, as begot in them a devout contrition, and at least resolutions to amend their lives: and having done that, he would take them—though never so poor—to dinner with him, and use them friendly, and dismiss them with his blessing and persuasions to a virtuous life, and beg them to believe him. And his humility and charity, and other Christian excellencies, were all like this. Of all which the Reader may inform himself in his Life, truly writ, and printed before his Sermons.

And in this year also, the very prudent and very wise Lord Ellesmere, who was so very long Lord Chancellor of England, and then of Oxford, resigning up the last, the Right Honourable, and as magnificent, William Herbert, Earl of Pembroke, was chosen to succeed him.

[Sidenote: University matters]

And in this year our late King Charles the First—then Prince of Wales—came honourably attended to Oxford; and having deliberately visited the University, the Schools, Colleges, and Libraries, he and his attendants were entertained with ceremonies and feasting suitable to their dignity and merits.

And this year King James sent letters to the University for the regulating their studies; especially of the young Divines: advising they should not rely on modern sums and systems, but study the Fathers and Councils, and the more primitive learning. And this advice was occasioned by the indiscreet inferences made by very many Preachers out of Mr. Calvin's doctrine concerning Predestination, Universal Redemption, the Irresistibility of God's Grace, and of some other knotty points depending upon these; points which many think were not, but by interpreters forced to be, Mr. Calvin's meaning; of the truth or falsehood of which I pretend not to have an ability to judge; my meaning in this relation, being only to acquaint the Reader with the occasion of the King's Letter.

[Sidenote: Revision of the Statutes]

It may be observed, that the various accidents of this year did afford our Proctor large and laudable matter to dilate and discourse upon: and that though his office seemed, according to statute and custom, to require him to do so at his leaving it; yet he chose rather to pass them over with some very short observations, and present the governors, and his other hearers, with rules to keep up discipline and order in the University; which at that time was, either by defective Statutes, or want of the due execution of those that were good, grown to be extremely irregular. And in this year also, the magisterial part of the Proctor required more diligence, and was more difficult to be managed than formerly, by reason of a multiplicity of new Statutes, which begot much confusion; some of which Statutes were then, and others suddenly after, put into an useful execution. And though these Statutes were not then made so perfectly useful as they were designed, till Archbishop Laud's time—who assisted in the forming and promoting them;—yet our present Proctor made them as effectual as discretion and diligence could do: of which one example may seem worthy the noting; namely, that if in his night-walk he met with irregular Scholars absent from their Colleges at University hours, or disordered by drink, or in scandalous company, he did not use his power of punishing to an extremity; but did usually take their names, and a promise to appear before him unsent for next morning; and when they did, convinced them, with such obligingness, and reason added to it, that they parted from him with such resolutions, as the man after God's own heart was possessed with, when he said, "There is mercy with thee, and therefore thou shall be feared:" Psal. cxxx. 4. And by this and a like behaviour to all men, he was so happy as to lay down this dangerous employment, as but very few, if any, have done, even without an enemy.

[Sidenote: Looking back]

After his speech was ended, and he retired with a friend into a convenient privacy, he looked upon his friend with a more than common cheerfulness, and spake to him to this purpose: "I look back upon my late employment with some content to myself, and a great thankfulness to Almighty God, that he hath made me of a temper not apt to provoke the meanest of mankind, but rather to pass by infirmities, if noted; and in this employment I have had—God knows—many occasions to do both. And when I consider, how many of a contrary temper are by sudden and small occasions transported and hurried by anger to commit such errors, as they in that passion could not foresee, and will in their more calm and deliberate thoughts upbraid, and require repentance: and consider, that though repentance secures us from the punishment of any sin, yet how much more comfortable it is to be innocent than need pardon: and consider, that errors against men, though pardoned both by God and them, do yet leave such anxious and upbraiding impressions in the memory, as abates of the offender's content:—when I consider all this, and that God hath of his goodness given me a temper that hath prevented me from running into such enormities, I remember my temper with joy and thankfulness. And though I cannot say with David—I wish I could,—that therefore 'his praise shall always be in my mouth;' Psal. xxxiv. 1; yet I hope, that by his grace, and that grace seconded by my endeavours, it shall never be blotted out of my memory; and I now beseech Almighty God that it never may."

[Sidenote: Gilbert Sheldon]

And here I must look back, and mention one passage more in his Proctorship, which is, that Gilbert Sheldon, the late Lord Archbishop of Canterbury, was this year sent to Trinity College in that University; and not long after his entrance there, a letter was sent after him from his godfather—the father of our Proctor—to let his son know it, and commend his godson to his acquaintance, and to more than a common care of his behaviour; which proved a pleasing injunction to our Proctor, who was so gladly obedient to his father's desire, that he some few days after sent his servitor to intreat Mr. Sheldon to his chamber next morning. But it seems Mr. Sheldon having—like a young man as he was—run into some such irregularity as made him conscious he had transgressed his statutes, did therefore apprehend the Proctor's invitation as an introduction to punishment; the fear of which made his bed restless that night: but, at their meeting the next morning, that fear vanished immediately by the Proctor's cheerful countenance, and the freedom of their discourse of friends. And let me tell my Reader, that this first meeting proved the beginning of as spiritual a friendship as human nature is capable of; of a friendship free from all self ends: and it continued to be so, till death forced a separation of it on earth; but it is now reunited in Heaven.

[Sidenote: Ordination]

And now, having given this account of his behaviour, and the considerable accidents in his Proctorship, I proceed to tell my Reader, that, this busy employment being ended, he preached his sermon for his Degree of Bachelor in Divinity in as elegant Latin, and as remarkable for the matter, as hath been preached in that University since that day. And having well performed his other exercises for that Degree, he took it the nine and twentieth of May following, having been ordained Deacon and Priest in the year 1611, by John King, then Bishop of London, who had not long before been Dean of Christ Church, and then knew him so well, that he became his most affectionate friend. And in this year, being then about the twenty-ninth of his age, he took from the University a license to preach.

[Sidenote: Wibberton and Boothby Pagnell]

In the year 1618, he was by Sir Nicholas Sanderson, Lord Viscount Castleton, presented to the Rectory of Wibberton, not far from Boston, in the County of Lincoln, a living of very good value; but it lay in so low and wet a part of that country as was inconsistent with his health. And health being—next to a good conscience—the greatest of God's blessings in this life, and requiring therefore of every man a care and diligence to preserve it, he, apprehending a danger of losing it, if he continued at Wibberton a second Winter, did therefore resign it back into the hands of his worthy kinsman and patron, about one year after his donation of it to him.

And about this time of his resignation he was presented to the Rectory of Boothby Pannell, in the same County of Lincoln; a town which has been made famous, and must continue to be famous, because Dr. Sanderson, the humble and learned Dr. Sanderson, was more than forty years Parson of Boothby Pannell, and from thence dated all or most of his matchless writings.

To this living—which was of no less value, but a purer air than Wibberton—he was presented by Thomas Harrington, of the same County, and Parish, Esq., who was a gentleman of a very ancient family, and of great use and esteem in his country during his whole life. And in this Boothby Pannell the meek and charitable Dr. Sanderson and his patron lived with an endearing, mutual, and comfortable friendship, till the death of the last put a period to it.

[Sidenote: Resigns his Fellowship]

About the time that he was made Parson of Boothby Pannell, he resigned his Fellowship of Lincoln College unto the then Rector and Fellows; and his resignation is recorded in these words:

Ego Robertus Sanderson perpetuus, &c.

I Robert Sanderson, Fellow of the College of St. Mary's and All-Saints, commonly called Lincoln College, in the University of Oxford, do freely and willingly resign into the hands of the Rector and Fellows, all the right and title that I have in the said College, wishing to them and their successors all peace, and piety, and happiness, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

ROBERT SANDERSON.

May 6, 1619.

And not long after this resignation, he was by the then Bishop of York,[10] or the King sede vacante, made Prebend of the Collegiate Church of Southwell in that Diocese; and shortly after of Lincoln by the Bishop of that See.

[Sidenote: Marriage]

And being now resolved to set down his rest in a quiet privacy at Boothby Pannell, and looking back with some sadness upon his removal from his general acquaintance left in Oxford, and the peculiar pleasures of a University life; he could not but think the want of society would render this of a country Parson the more uncomfortable, by reason of that want of conversation; and therefore he did put on some faint purposes to marry. For he had considered, that though marriage be cumbered with more worldly care than a single life; yet a complying and a prudent wife changes those very cares into so mutual a content, as makes them become like the sufferings of St. Paul, Colos. i. 24, which he would not have wanted because they occasioned his rejoicing in them. And he, having well considered this, and observed the secret unutterable joys that children beget in parents, and the mutual pleasures and contented trouble of their daily care and constant endeavours to bring up those little images of themselves, so as to make them as happy as all those cares and endeavours can make them: he, having considered all this, the hopes of such happiness turned his faint purposes into a positive resolution to marry. And he was so happy as to obtain Anne, the daughter of Henry Nelson, Bachelor in Divinity, then Rector of Haugham, in the County of Lincoln, a man of noted worth and learning. And the Giver of all good things was so good to him, as to give him such a wife as was suitable to his own desires; a wife, that made his life happy by being always content when he was cheerful; that divided her joys with him, and abated of his sorrow, by bearing a part of that burden; a wife that demonstrated her affection by a cheerful obedience to all his desires, during the whole course of his life; and at his death too, for she outlived him.

[Sidenote: A country parson]

And in this Boothby Pannell, he either found or made his parishioners peaceable, and complying with him in the decent and regular service of God. And thus his Parish, his patron, and he lived together in a religious love and a contented quietness; he not troubling their thoughts by preaching high and useless notions, but such plain truths as were necessary to be known, believed and practised, in order to their salvation. And their assent to what he taught was testified by such a conformity to his doctrine, as declared they believed and loved him. For he would often say, "That, without the last, the most evident truths—heard as from an enemy, or an evil liver—either are not, or are at least the less effectual; and do usually rather harden than convince the hearer."

And this excellent man did not think his duty discharged by only reading the Church prayers, catechising, preaching, and administering the Sacraments seasonably; but thought—if the Law or the Canons may seem to enjoin no more,—yet that God would require more, than the defective laws of man's making can or do enjoin; the performance of that inward law, which Almighty God hath imprinted in the conscience of all good Christians, and inclines those whom he loves to perform. He, considering this, did therefore become a law to himself, practising what his conscience told him was his duty, in reconciling differences, and preventing lawsuits, both in his Parish and in the neighbourhood. To which may be added his often visiting sick and disconsolate families, persuading them to patience, and raising them from dejection by his advice and cheerful discourse, and by adding his own alms, if there were any so poor as to need it: considering how acceptable it is to Almighty God, when we do as we are advised by St. Paul, Gal. vi. 2, "Help to bear one another's burden," either of sorrow or want: and what a comfort it will be, when the Searcher of all hearts shall call us to a strict account for that evil we have done, and the good we have omitted, to remember we have comforted and been helpful to a dejected or distressed family.

[Sidenote: The poor tenant]

And that his practice was to do good, one example may be, that he met with a poor dejected neighbour, that complained he had taken a meadow, the rent of which was 9l. a year; and when the hay was made ready to be carried into his barn, several days' constant rain had so raised the water, that a sudden flood carried all away, and his rich Landlord would bate him no rent; and that unless he had half abated, he and seven children were utterly undone. It may be noted, that in this age there are a sort of people so unlike the God of Mercy, so void of the bowels of pity, that they love only themselves and children: love them so, as not to be concerned, whether the rest of mankind waste their days in sorrow or shame; people that are cursed with riches, and a mistake that nothing but riches can make them and their's happy. But it was not so with Dr. Sanderson; for he was concerned, and spoke comfortably to the poor dejected man; bade him go home and pray, and not load himself with sorrow, for he would go to his Landlord next morning; and if his Landlord would not abate what he desired, he and a friend would pay it for him.

[Sidenote: The rich landlord]

[Sidenote: A successful mediator]

To the Landlord he went the next day, and, in a conference, the Doctor presented to him the sad condition of his poor dejected Tenant; telling him how much God is pleased when men compassionate the poor: and told him, that though God loves sacrifice, yet he loves mercy so much better, that he is pleased when called the God of Mercy. And told him, the riches he was possessed of were given him by that God of Mercy, who would not be pleased, if he, that had so much given, yea, and forgiven him too, should prove like the rich steward in the Gospel, "that took his fellow servant by the throat to make him pay the utmost farthing." This he told him: and told him, that the law of this nation—by which law he claims his rent—does not undertake to make men honest or merciful; but does what it can to restrain men from being dishonest or unmerciful, and yet was defective in both: and that taking any rent from his poor Tenant, for what God suffered him not to enjoy, though the law allowed him to do so, yet if he did so, he was too like that rich Steward which he had mentioned to him; and told him that riches so gotten, and added to his great estate, would, as Job says, "prove like gravel in his teeth:" would in time so corrode his conscience, or become so nauseous when he lay upon his deathbed, that he would then labour to vomit it up, and not be able: and therefore advised him, being very rich, to make friends of his unrighteous Mammon, before that evil day come upon him: but however, neither for his own sake, nor for God's sake, to take any rent of his poor, dejected, sad Tenant; for that were to gain a temporal, and lose his eternal happiness. These and other such reasons were urged with so grave and compassionate an earnestness, that the Landlord forgave his Tenant the whole rent.

The Reader will easily believe that Dr. Sanderson, who was so meek and merciful, did suddenly and gladly carry this comfortable news to the dejected Tenant; and we believe, that at the telling of it there was mutual rejoicing. It was one of Job's boasts, that "he had seen none perish for want of clothing: and that he had often made the heart of the widow to rejoice." Job xxxi. 19. And doubtless Dr. Sanderson might have made the same religious boast of this and very many like occasions. But, since he did not, I rejoice that I have this just occasion to do it for him; and that I can tell the Reader, I might tire myself and him, in telling how like the whole course of Dr. Sanderson's life was to this which I have now related.

[Sidenote: Contented obscurity]

Thus he went on in an obscure and quiet privacy, doing good daily both by word and by deed, as often as any occasion offered itself; yet not so obscurely, but that his very great learning, prudence, and piety were much noted and valued by the Bishop of his Diocese, and by most of the nobility and gentry of that county. By the first of which he was often summoned to preach many Visitation Sermons, and by the latter at many Assizes. Which Sermons, though they were much esteemed by them that procured, and were fit to judge them; yet they were the less valued, because he read them, which he was forced to do; for though he had an extraordinary memory,—even the art of it,—yet he had such an innate invincible fear and bashfulness, that his memory was wholly useless, as to the repetition of his sermons as he had writ them; which gave occasion to say, when they were first printed and exposed to censure, which was in the year 1632,—"that the best Sermons that were ever read, were never preached."

[Sidenote: Chaplain to Charles I.]

In this contented obscurity he continued, till the learned and good Archbishop Laud,[11] who knew him well in Oxford,—for he was his contemporary there,—told the King,—'twas the knowing and conscientious King Charles the First,—that there was one Mr. Sanderson, an obscure country Minister, that was of such sincerity, and so excellent in all casuistical learning, that he desired his Majesty would make him his Chaplain. The King granted it most willingly, and gave the Bishop charge to hasten it, for he longed to discourse with a man that had dedicated his studies to that useful part of learning. The Bishop forgot not the King's desire, and Mr. Sanderson was made his Chaplain in Ordinary in November following, 1631. And when they became known to each other, the King did put many Cases of Conscience to him, and received from him such deliberate, safe, and clear solutions, as gave him great content in conversing with him; so that, at the end of his month's attendance, the King told him, "he should long for the next November; for he resolved to have a more inward acquaintance with him, when that month and he returned." And when the month and he did return, the good King was never absent from his Sermons, and would usually say, "I carry my ears to hear other preachers; but I carry my conscience to hear Mr. Sanderson, and to act accordingly." And this ought not to be concealed from posterity, that the King thought what he spake; for he took him to be his adviser, in that quiet part of his life, and he proved to be his comforter in those days of his affliction, when he apprehended himself to be in danger of death or deposing. Of which more hereafter.

[Sidenote: Clerk of the Convocation]

In the first Parliament of this good King,—which was 1625,—he was chosen to be a Clerk of the Convocation for the Diocese of Lincoln; which I here mention, because about that time did arise many disputes about Predestination, and the many critical points that depend upon, or are interwoven in it; occasioned, as was said, by a disquisition of new principles of Mr. Calvin's, though others say they were before his time. But of these Dr. Sanderson then drew up, for his own satisfaction, such a scheme—he called it Pax Ecclesiae—as then gave himself, and hath since given others, such satisfaction, that it still remains to be of great estimation among the most learned. He was also chosen Clerk of all the Convocations during that good King's reign. Which I here tell my Reader, because I shall hereafter have occasion to mention that Convocation in 1640, the unhappy Long Parliament, and some debates of the Predestination points as they have been since charitably handled betwixt him, the learned Dr. Hammond,[12] and Dr. Pierce,[13] the now Reverend Dean of Salisbury.

[Sidenote: "D.D."]

In the year 1636, his Majesty, then in his progress, took a fair occasion to visit Oxford, and to take an entertainment for two days for himself and honourable attendants; which the Reader ought to believe was suitable to their dignities. But this is mentioned, because at the King's coming thither, Dr. Sanderson did attend him, and was then—the 31st of August—created Doctor of Divinity; which honour had an addition to it, by having many of the Nobility of this nation then made Doctors and Masters of Arts with him; some of whose names shall be recorded and live with his, and none shall outlive it. First, Dr. Curle and Dr. Wren,[14] who were then Bishops of Winton and of Norwich,—and had formerly taken their degrees in Cambridge, were with him created Doctors of Divinity in his University. So was Meric,[15] the son of the learned Isaac Casaubon; and Prince Rupert, who still lives, the then Duke of Lenox, Earl of Hereford, Earl of Essex, of Berkshire, and very many others of noble birth—too many to be named—were then created Masters of Arts.

[Sidenote: The New Covenant]

[Sidenote: What followed]

Some years before the unhappy Long Parliament, this nation being then happy and in peace,—though inwardly sick of being well,—namely, in the year 1639, a discontented party of the Scots Church were zealously restless for another reformation of their Kirk-government; and to that end created a new Covenant, for the general taking of which they pretended to petition the King for his assent, and that he would enjoin the taking of it by all of that nation. But this petition was not to be presented to him by a committee of eight or ten men of their fraternity; but by so many thousands, and they so armed as seemed to force an assent to what they seemed to request; so that though forbidden by the King, yet they entered England, and in the heat of zeal took and plundered Newcastle, where the King was forced to meet them with an army: but upon a treaty and some concessions, he sent them back,—though not so rich as they intended, yet,—for that time, without bloodshed. But, Oh! this peace, and this Covenant, were but the fore-runners of war, and the many miseries that followed: for in the year following there were so many chosen into the Long Parliament, that were of a conjunct council with these very zealous and as factious reformers, as begot such a confusion by the several desires and designs in many of the members of that Parliament, and at last in the very common people of this nation, that they were so lost by contrary designs, fears, and confusions, as to believe the Scots and their Covenant would restore them to their former tranquillity. And to that end the Presbyterian party of this nation did again, in the year 1643, invite the Scotch Covenanters back into England: and hither they came marching with it gloriously upon their pikes and in their hats, with this motto: "For the Crown and Covenant of both Kingdoms." This I saw, and suffered by it. But when I look back upon the ruin of families, the bloodshed, the decay of common honesty, and how the former piety and plain dealing of this now sinful nation is turned into cruelty and cunning, I praise God that he prevented me from being of that party which helped to bring in this Covenant, and those sad confusions that have followed it. And I have been the bolder to say this to myself, because in a sad discourse with Dr. Sanderson, I heard him make the like grateful acknowledgment.

[Sidenote: Changes in the Service Book]

This digression is intended for the better information of the reader in what will follow concerning Dr. Sanderson. And first, that the Covenanters of this nation, and their party in Parliament, made many exceptions against the Common Prayer and ceremonies of the Church, and seemed restless for a Reformation: and though their desires seemed not reasonable to the King, and the learned Dr. Laud, then Archbishop of Canterbury; yet, to quiet their consciences, and prevent future confusion, they did, in the year 1641, desire Dr. Sanderson to call two more of the Convocation to advise with him, and that he would then draw up some such safe alterations as he thought fit in the Service-book, and abate some of the ceremonies that were least material for satisfying their consciences:—and to this end they did meet together privately twice a week at the Dean of Westminster's[16] house, for the space of three months or more. But not long after that time, when Dr. Sanderson had made the reformation ready for a view, the Church and State were both fallen into such a confusion, that Dr. Sanderson's model for reformation became then useless. Nevertheless, his reputation was such, that he was, in the year 1642, proposed by both Houses of Parliament to the King, then in Oxford, to be one of their trustees for the settling of Church-affairs, and was allowed of by the King to be so: but that treaty came to nothing.

[Sidenote: Regius Professor of Divinity]

In the year 1643, the two Houses of Parliament took upon them to make an ordinance, and call an Assembly of Divines, to debate and settle some Church-controversies, of which many were very unfit to judge; in which Dr. Sanderson was also named, but did not appear; I suppose for the same reason that many other worthy and learned men did forbear, the summons wanting the King's authority. And here I must look back, and tell the Reader, that in the year 1642, he was, July 21st, named by a more undoubted authority to a more noble employment, which was to be Professor Regius of Divinity in Oxford: but, though knowledge be said to puff up, yet his modesty and too mean an opinion of his great abilities, and some other real or pretended reasons,—expressed in his speech, when he first appeared in the chair, and since printed,—kept him from entering into it till October, 1646.

[Sidenote: His lectures]

He did, for about a year's time, continue to read his matchless Lectures, which were first de Juramento, a point very difficult, and at that time very dangerous to be handled as it ought to be. But this learned man, as he was eminently furnished with abilities to satisfy the consciences of men upon that important subject; so he wanted not courage to assert the true obligation of Oaths in a degenerate age, when men had made perjury a main part of their religion. How much the learned world stands obliged to him for these, and his following Lectures de Conscientia, I shall not attempt to declare, as being very sensible that the best pens must needs fall short in the commendation of them: so that I shall only add, that they continued to this day, and will do for ever, as a complete standard for the resolution of the most material doubts in Casuistical Divinity. And therefore I proceed to tell the Reader, that about the time of his reading those Lectures,—the King being then prisoner in the Isle of Wight,—the Parliament had sent the Covenant, the Negative Oath, and I know not what more, to be taken by the Doctor of the Chair, and all Heads of Houses; and all other inferior Scholars, of what degree soever, were all to take these Oaths by a fixed day; and those that did not, to abandon their College, and the University too, within twenty-four hours after the beating of a drum; for if they remained longer, they were to be proceeded against as spies.

Dr. Laud, then Archbishop of Canterbury, the Earl of Strafford, and many others, had been formerly murdered by this wicked Parliament; but the King yet was not: and the University had yet some faint hopes that in a Treaty then in being, or pretended to be suddenly, there might be such an agreement made between King and Parliament, that the Dissenters in the University might both preserve their consciences and subsistence which they then enjoyed by their Colleges.

[Sidenote: A mistaken hope]

[Sidenote: Manifesto to Parliament.]

And being possessed of this mistaken hope, that the Parliament were not yet grown so merciless as not to allow manifest reason for their not submitting to the enjoined Oaths, the University appointed twenty delegates to meet, consider, and draw up a Manifesto to the Parliament, why they could not take those oaths but by violation of their consciences: and of these delegates Dr. Sheldon,—late Archbishop of Canterbury,—Dr. Hammond,—Dr. Sanderson, Dr. Morley,—now Bishop of Winchester,—and that most honest and as judicious Civil Lawyer, Dr. Zouch,[17] were a part; the rest I cannot now name: but the whole number of the delegates requested Dr. Zouch to draw up the Law part, and give it to Dr. Sanderson: and he was requested to methodise and add what referred to reason and conscience, and put it into form. He yielded to their desires and did so. And then, after they had been read in a full Convocation, and allowed of, they were printed in Latin, that the Parliament's proceedings and the University's sufferings might be manifested to all nations: and the imposers of these oaths might repent, or answer them: but they were past the first; and for the latter, I might swear they neither can, nor ever will. And these Reasons were also suddenly turned into English by Dr. Sanderson, that those of these three kingdoms might the better judge of the loyal party's sufferings.