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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67467	The life of Dr. Sanderson, late Bishop of Lincoln written by Izaak Walton ; to which is added, some short tracts or cases of conscience written by the said Bishop.	Walton, Izaak, 1593-1683.; Sanderson, Robert, 1587-1663. Judgment concerning submission to usurpers.; Sanderson, Robert, 1587-1663. Pax ecclesiae.; Hooker, Richard, 1553 or 4-1600. Sermon of Richard Hooker, author of those learned books of Ecclesiastical politie.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.; Sanderson, Robert, 1587-1663. Judicium Universitatis Oxoniensis. English.	1678 (1678)	Wing W667; ESTC R8226	137,878	542

enter into a mutual and solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear I. THat we shall sincerely really and constantly through the Grace of God endeavour in our several places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion Confession of Faith Form of Church Government Directory for Worship and Catechizing That we and our Posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us II. That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacy that is Church Government by Archbishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schism Profaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms III. We shall with the same sincerity reality and constancy in our several Vocations endeavour with our Estates and Lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the King's Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish his Majestie 's just power and greatness IV. We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the Reformation of Religion dividing the King from his people or one of the Kingdoms from another or making any faction or parties amongst the people contrary to this League and Covenant that they may be brought to publick Trial and receive condign punishment as the degree of their offences shall require or deserve or the Supream Judicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient V. And whereas the happiness of a blessed Peace between these Kingdoms denied in former times to our Progenitours is by the good Providence of God granted unto us and hath been lately concluded and settled by both Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and union to all Posterity And that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Articles VI. We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God the good of the Kingdoms and the honour of the King but shall all the days of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all lets and impediments whatsoever and what we are not able our selves to suppress or overcome we shall reveal and make known that it may be timely prevented or removed All which we shall do as in the sight of God And because these Kingdoms are guilty of many sins and provocations against God and his Son Iesus Christ as is too manifest by our present distresses and dangers the fruits thereof We profess and declare before God and the world our unfeigned desire to be humbled for our own sins and for the sins of these Kingdoms especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the purity and power thereof and that we have not endeavoured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of our sins and transgressions so much abounding amongst us And our true and unfeigned purpose desire and endeavour for our selves and all others under our power and charge both in publick and in private in all duties we owe to God and man to amend our lives and each one to go before another in the example of a real Reformation that the Lord may turn away his wrath and heavy indignation and establish these Churches and Kingdoms in truth and peace And this Covenant we make in the presence of Almighty God the searcher of all hearts with a true intention to perform the same as we shall answer at that great day when the secrets of all hearts shall be disclosed most humbly beseeching the Lord to strengthen us by his holy Spirit for this end and to bless our desires and proceedings with such success as may be deliverance and safety to his people and encouragement to other Christian Churches groaning under or in danger of the yoke of Antichristian tyranny to joyn in the same or like Association and Covenant to the glory of God the enlargement of the Kingdom of Iesus Christ and the peace and tranquillity of Christian Kingdoms and Commonwealths The Negatie Oath I A. B. do swear from my heart That I will not directly nor indirectly adhere unto or willingly assist the King in this War or in this Cause against the Parliament nor any Forces raised without the consent of the two Houses of Parliament in this Cause or War And I do likewise swear That my coming and submitting my self under the Power and Protection of the Parliament is without any manner of Design whatsoever to the prejudice of the proceedings of this present Parliament and without the direction privity or advice of the King or any of his Council or Officers other than what I have now made known So help me God and the Contents of this Book Reasons why the Vniversity of Oxford cannot submit to the Covenant the Negative Oath the Ordinance concerning Discipline and Directory mentioned in the late Ordinance of Parliament for the Visitation of that place WHereas by an Ordinance of the Lords and Commons assembled in Parliament for the Visitation and Reformation of the University

now grown both as numerous and as powerful as the former for though they differed much in many Principles and preach'd against each other one making it a sign of being in the state of grace if we were but zealous for the Covenant and the other that we ought to buy and sell by a Measure and to allow the same liberty of Conscience to others which we by Scripture claim to our selves and therefore not to force any to swear the Covenant contrary to their Consciences and loose both their Livings and Liberties too Though these differed thus in their conclusions yet they both agreed in their practice to preach down Common Prayer and get into the best sequestred Livings and whatever became of the true Owners their Wives and Children yet to continue in them without the least scruple of Conscience They also made other strange Observations of Election Reprobation and Free-will and the other Points dependent upon these such as the wisest of the common people were not fit to judge of I am sure I am not though I must mention some of them historically in a more proper place when I have brought my Reader with me to Dr. Sanderson at Boothby Pannel And in the way thither I must tell him That a very Covenanter and a Scot too that came into England with this unhappy Covenant was got into a good sequestred Living by the help of a Presbyterian Parish which had got the true Owner out And this Scotch Presbyterian being well settled in this good Living began to reform the Church-yard by cutting down a large Ewe Tree and some other Trees that were an ornament to the place and very often a shelter to the Parishioners who excepting against him for so doing were answered That the Trees were his and 't was lawful for every man to use his own as he and not as they thought fit I have hear'd but do not affirm it That no Action lies against him that is so wicked as to steal the winding sheet of a dead body after 't is buried and have heard the reason to be because none were supposed to be so void of humanity and that such a Law would vilifie that Nation that would but suppose so vile a man to be born in it nor would one suppose any man to do what this Covenanter did And whether there were any Law against him I know not but pity the Parish the less for turning out their legal Minister We have now overtaken Dr. Sanderson at Boothby Parish where he hop'd to have enjoy'd himself though in a poor yet in a quiet and desir'd privacy but it prov'd otherwise For all corners of the Nation were fill'd with Covenanters Confusion Comittee-men and Soldiers serving each other to their several ends of revenge or power or profit and these Committee-men and Soldiers were most of them so possest with this Covenant that they became like those that were infected with that dreadful Plague of Athens the Plague of which Plague was that they by it became maliciously restless to get into company and to joy so the Historian saith when they had infected others even those of their most beloved or nearest Friends or Relations and though there might be some of these Covenanters that were beguil'd and meant well yet such were the generality of them and temper of the times that you may be sure Dr. Sanderson who though quiet and harmless yet an eminent dissenter from them could not live peaceably nor did he For the Soldiers would appear and visibly disturb him in the Church when he read Prayers pretending to advise him how God was to be serv'd most acceptably which he not approving but continuing to observe order and decent behaviour in reading the Church Service they forc'd his Book from him and tore it expecting extemporary Prayers At this time he was advis'd by a Parliament man of power and note that lov'd and valued him much not to be strict in reading all the Common Prayer but make some little variation especially if the Soldiers came to watch him for then it might not be in the power of him and his other Friends to secure him from taking the Covenant or Sequestration for which Reasons he did vary somewhat from the strict Rules of the Rubrick I will set down the very words of Confession which he us'd as I have it under his own hand and tell the Reader that all his other variations were as little much like to this His Confession O 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 O Lord that there is no health at all 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 therefore upon us O Lord have mercy upon us miserable offenders spare us good God who confess our faults that we perish not but according to thy gracious promises declared unto mankind in Christ Iesus our Lord restore us upon our true Repentance into 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 a sober life to the glory of thy holy Name and the eternal comfort of our own souls through Iesus Christ our Lord. Amen In these disturbances of tearing his Service Book a Neighbour came on a Sunday after the Evening Service was ended to visit and condole with him for the affront offered by the Soldiers To whom he spake with a composed patience and said God hath restored me to my desir'd privacy with my wife and children where I hop'd to have met with quietness and it proves not so but I will labour to be pleas'd because God on whom I depend sees 't is not fit for me to be quiet I praise him that he hath by his grace prevented me from making shipwrack of a good Conscience to maintain me in a place of great reputation and profit and though my condition be such that I need the last yet I submit for God did not send me into this world to do my own but suffer his will and I will obey it Thus by a sublime depending on his wise and powerful and pitiful Creator he did chearfully submit to what God had appointed justifying the truth of that Doctrine which he had preach'd About this time that excellent Book of the King's Meditations in his Solitude was printed and made publick and Dr. Sanderson was

least in the Ordinary Service only I read the Confession the Lord's Prayer all the Versicles and the Psalms for the day Then after the first Lesson in the Forenoon Benedictus or Iubilate and in the Afternoons Cantate After the second Lesson also sometimes the Creed sometimes the Ten Commandements and sometimes neither but only sang a Psalm and so to Sermon But in all that while in the Administration of the Sacraments the Solemnization of Matrimony Burial of Dead and Churching of Women I constantly used the ancient Forms and Rites to every of them respectively belonging according 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 secresie and without disturbance of the Souldier But at the Celebration of the Eucharist I was the more secure to do it publickly because I was assur'd none of the Souldiers 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 judg'd it most expedient in reference to the Auditory especially if any Souldiers or other unknown persons hapned to be present But all this while the substance of what I omitted I contriv'd into my Prayer before Sermon the phrase and order only varied which yet I endeavour'd to temper in such sort that any person of ordinary capacity might easily perceivve what my meaning was and yet the words left as little liable to exception or cavil as might be About two years ago I was advertis'd but in a friendly manner by a Parliament man of note in these parts that at a publick Meeting at Grantham great complaint was made by some Ministers of the Presbyterian Gang as I afterwards found of my refractoriness to obey the Parliaments Order in that behalf The Gentleman told me withal That although they knew what my judgment and practice was yet they were not forward to take notice of it before complaint made which being now done in so publick a manner if they should not take notice of it the blame would lie upon them He therefore 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 preserve 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 do with a good Conscience and what was fittest for me in prudence to do if I should ever be put to it viz. to forbear the use of the Common Prayer Book so far as might satisfie the letter of the Ordinance rather than forsake my Station My next business then was to be-think my self of such a course to be thenceforth held in the publick work in my own Parish as might be believed neither to bring danger to my self by the use nor to give scandal to my Brethren by the disuse of the establish'd Liturgy And the course was this to which I have held me ever since I begin the Service with a Preface and an Exhortation infer'd to make Confession of Sins which Exhortation I have fram'd out of the Exhortation and Absolution in the Book contracted and put together and exprest for the most part in the same words and phrases but purposely here and there transplac'd that it might appear not to be and yet to be the very same Then follows the Confession it self in the same Order it was enlarg'd only with the addition of some words whereby it is rather explain'd than alter'd The whole frame whereof both for the fuller satisfaction in that particular and that you may conjecture what manner of addition and change I have made proportionably hereunto yet none so large in other parts of the holy Office I have here under-written O 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 O Lord that there is no health at all 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 O Lord have mercy upon us miserable Offenders Spare us good Lord who confess our faults that we perish not but according to thy gracious promises declared unto mankind in Christ Iesu our Lord restore us upon our true Repentance into 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 sobèr life to the glory of thy holy Name and the eternal comfort of our own Souls through Iesus Christ our Lord. Amen After the Confession the Lord's Prayer with the Versicles and Gloria Patri and then Psalms for the Day and the first Lesson After which in the Forenoon sometimes Te Deum but then only when I think the Auditory will bear it and sometimes an Hymn of mine own gathered out of the Psalms and Church Collects as a general Form of Thanksgiving which I did the rather because I have noted the want of such a Form as the only thing wherein the Liturgy seem'd to be defective And in the Afternoon after the first Lesson the 98 th Psalm or the 67 th then the second Lesson with Benedictus or Iubilate after it in the Forenoon and Afternoon a singing Psalm Then followeth the Creed with Dominus Vobiscum and sometimes the Versicles in the end of our Letany From our Enemies defend us if I lik'd my Auditory otherwise I omit the Versicles After the Creed and instead of the Letany and the other Prayers appointed in the Book I have taken the substance of the Prayer I was wont to make before Sermon and dispos'd it into several Collects or Prayers some longer and some shorter but new modell'd into the language of the Common Prayer Book much more than it was before And in the Pulpit before Sermon I use only a short Prayer in reference to the 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 continued Form in the Pulpit I now read out of a written Book broken into parcels and