Reason and judgement, or, Special remarques of the life of the renowned Dr. Sanderson, late Lord Bishop of Lincoln together with his Judgement for setling the church, in exact resolutions of sundry grand cases very seasonable at this time.

REASON and JUDGEMENT: OR, SPECIAL REMARQUFS Of the LIFE Of the Renowned Dr. SANDERSON, Late Lord Bishop of Lincoln: In a Letter to the Reverend J. W. D. D. P. L.

SIR,

I Am equally sorry that I cannot satisfie your just desire in the Remarques of our Renowned Dio∣cesan's Life, as that I must comply with your sad fear in the too true report of his Death; that I must assure you we have lost the man, and what was mortal in him, and yet cannot help you to his ver∣tues, and what was immortal in him: that when I must write you the news that he is dead to the world, I cannot draw a character wherein he may live with the good and vertuous for ever.

The

wise, the holy and the good, live more nobly in their vertues and graces in the hearts of others, then they did in their own bodies.

His modesty wrapped him in that privacy, and his place kept him at that distance, that I cannot take his portraicture, nor recount his memorials so exactly as I could wish, and you may expect: yet though for no other cause then for this,

That Posterity may know we have not loosely through silence permitted things and persons to pass away as in a dream;

there shall be thus much extant concerning this excellent person, for his own ho∣nour, and the honour of the Church he was bred in, That he was a Bishop, and a man of most sound Judgement, of most deep Learning, of a vast Ap∣prehension, of an holy and unspotted Life, of an unsuspected Integrity; a great Friend, a faithful Servant, a valiant Champion of the Church. More particularly there shall be extant, 1. His Educa∣tion: 2. His temper of body and minde: 3. The great instances of his Life: 4. His Person and Aspect: 5. His Works or Writings: 6. His Sufferings: 7. His Rewards and Preferments: And lastly and chiefly, his Judgement and Resolu∣tion of those Cases of Conscience that concern the Discipline or Worship of our Church:—where∣in you will observe something admirable, many things imitable, all things commendable.

VVhen his Parents observed that he was ca∣pable of advancing the VVorshipfulness of his Birth by the excellency of his Parts, his pregnant Wit, his large and capacious Understanding,

his fixed Judgement, his faithful Memory, and his hopeful Seriousness, they took care that his youth and first years of reason should not be lost, but (being hardly recovered if neglected) be carefully improved in all good Learning: of which he was not onely capable, but comprehensive, in a severe and exact Grammar-School; where, by an un∣wearied diligence, a silent, sedentary, and astoni∣shed way of following his Book, a seriousness be∣yond his years, (Oh how would he steal away from his Companions follies, to his severer tasks and privacies!) he made his way thorow all things on which he could fix, to an exactness in Greek and Latine, which he retained to his dying day. And he would observe,

That an exactness in School-learning was a great advantage to our higher stu∣dies; as the miscarriages of School are not easi∣ly recovered in the University:— the errours of the first Concoction being hardly rectified in the second.

At School he observed, he learned an art of me∣mory. When he was enjoyned to learn what he understood not, (which was then an ordinary mis∣carriage in Grammar-Schools) he was compelled to make use of similitudes, &c. and to remember those things he knew not, to think upon something like them he knew. As he had many excellent Ob∣servations touching Schools, which he would say were the most considerable places in a Kingdome: so he would usually say,

That the Practical Way is the best;

when as Aristotle speaks, We learn that by doing, which we learn to do.

And now I would willingly enlarge on his mi∣nority, and his first appearance in solid and pious Learning, with which he always abounded; but that it is like the beginning of Nilus, hardly to be found; and we know no minority of his, being one that did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excel his equals and himself; in a staid worth above his years and time, always eminent, always excellent. And therefore I fol∣low him furnished with excellent Rules of Gram∣mar and Rhetorick, with choice pieces of History, Poetry and Oratory, with an elegancie in Latine, a good judgement in Greek; serious in his de∣signe, prudent in his study, industrious in his way, clear in his apprehension, searching in his under∣standing; serene, orderly and methodical in his thoughts; sober and civil in his carriage: (the School having added to his great Parts that humi∣lity, meekness, modesty, obedience and civility, as, advantaged by his good disposition, rendred him to his dying day submissive to Superiours, obliging to his Equals, tender to his Inferiours, amiable and charitable to all.) I follow him (with as much duty, observance and affection, though not with so much ability as other men) to the Univer∣sity of Oxford; where, in Lincoln-Colledge, with a slow, but sure pace, he proceeded in all rational and solid Learning: his unwearied minde strug∣ling with the intricacies, perplexities, darkness and confusion of Nature, and aiming at that clear and genuine apprehension of things we were created in, after the image of God, in knowledge: not so in∣tent upon the notions, as the nature of things. As

he had attained to so much Grammar as enabled him to speak his minde properly, and so much Rhe∣torick as to express it perswasively: so he endea∣voured to gain so much Logick as might order, guide and direct his thoughts methodically; in ap∣prehending things distinctly; in judging of them exactly; in finding out the truth that lies in them successfully; in discovering the errours, deceits and fallacies imposed upon us in them evidently; and urging the truths found out convincingly. His way was, 1. to write the Rules his Tutor suggested, or his Books afforded: (for he writ most he read or heard, as he said, to stay his active and young soul upon things, until he had distinctly conceived them.) 2. To debate those Rules with himself and others, which he had so written. 3. To practise them upon some Que∣stion or other, till they became as his native Rea∣son, as his own soul. Whereby he afterwards at∣tained in all cases a great happiness to comprehend things fully, to state Controversies exactly, to lay them before others both clearly and compendi∣ously; to finde out the merit of a Cause, the right joynt of a Question exactly; to confirm a Truth pertinently, properly and acutely: insomuch that as he composed a new Logick, an excellent way of Reasoning; so he was himself for many years the publike Reason of the Church: looking into Debates deeply, opening them solidly and conspicuously, determining them impartially, conscientiously and clearly; pressing Truth and Duty convincingly: his Reasons were strong and demonstrative, his Al∣legations close and pertinent, his Observations

choice and prudent; his Deductions clear, his Censure impartial, his Expressions apt, suitable, weighty and accurate; his Discourse steady, judi∣cious, undistracted, made up of abstract notions of Reason, Experience and Religion; his Thoughts calm, smoothe, and methodical. He was a great engrosser of private Systemes and Papers; and he would say, The united Reason of many industrious and serious searchers after the Truth, make one compleat man. He would gather the acutest Arguments he found among Philosophers, to quicken, though not to in∣struct himself: these smart trifles (he would say) would help us to that acuteness and distinctness of apprehension that might be useful in greater mat∣ters: and it was equally useful and pleasant to ob∣serve the various workings of several Reasons with mens several defects and excellencies; by the cor∣recting the one whereof, and imitating the other, a man might raise a frame of soul most knowing, most clear, and almost innocent. He advised yong men to

advance towards a clear understanding of any thing by these steps: 1. To understand the word by which it is expressed, in all its acce∣ptations. 2. To understand all the words in the learned Languages, by which that thing is ex∣pressed; with the Original of those words, and the reason why they were made use of to express that thing; with all the words that are neer to it, and their signification. 3. Then to appre∣hend the nature of the thing, with what it hath common with other things, and what it hath spe∣cial in it self; what relation it hath to other

things in the world; whence it proceeded; for what end it was made: with other things that are like it. Thus to know a few things exactly, is to be very learned. As to any Question that was to be debated, the words (he said) must be clearly understood, and the notion of the things in debate stated; and then, what is granted on all sides concerning the things rightly understood must be shewed;

and what is controverted (as there will be very little, when words and things are well under∣stood) must be clearly laid down as it is understood on all hands, and convincingly proved by a proper reason from the nature of the thing, or from authority, pressed and cleared from all evasions, cavils and subterfuges; which cavils must be proposed faithfully and honestly, and an∣swered briefly and fully, ingeniously, candidly and mo∣destly.

His advice about reading of Authors was this: 1. To observe the nature of the thing handled, and so know what to look for from him, what part of Learning he may satisfie you in. 2. To observe the Author, and the occasion, time and way of wri∣ting. 3. To observe what is said of the thing handled in direct Propositions. 4. To note what is said indirectly of it out of other Learning, as Rhetorick, Philology, History, &c. 5. To take notice what new Explications the Author useth beyond what we have in the old Learning: his se∣veral Conclusions and Arguments, with the To∣picks from whence they are taken; with his an∣swer to Arguments and Objections. He would say,

It was no less then a miracle of knowledge

that men might attain to, if they proceeded thus distinctly in reading Authors, and in pursuing after knowledge.

He advised young men to use Common-place-books; in the beginning whereof, there might be a common table, containing the ge∣neral heads of the book: under which generally, the special heads may be written, with references to the pages where those heads are handled, with a little blank space after each sort of heads, wherein more heads if we meet with them may be inserted: for every head let there be reserved a page, where what notable sentence, notion, rule or particular soever is suggested to us in reading, meditating, discoursing, may be written and reserved for future use. His minde thus guided by sure and constant Rules of Reason, made the more methodical, and so more happier progress in learning Languages and Intellectual Sciences, Philosophy, History, Poetry, Philology, and the whole circle of Learn∣ing; which he throughly studied, and methodi∣cally digested, making each part illustrate and help another, until he became a great Master of the whole,—and his Parts voted him Fellow of the House, (an excellent advantage for young men to improve their first years of prudence and discreti∣on) and made him an eminent Tutor in the Univer∣sity, where he at once learned and taught, advan∣cing his own Parts and Reason, while he improved his Pupils: I learn, said he, much from my Master, more from my Equals, and most of all from my Disciples. And indeed he allowed himself no other diversion then what the giving encouragement and instructi∣on

to ingenious young Students yeilded him: (a thing he peculiarly delighted in, as wherein he could observe the several weaknesses of Reason, and their respective remedies.)

Here he was as retired as he could; being able, but not forward to appear, and very willing to improve himself. His modest thoughts and di∣strust of himself made him a while satisfie himself with the conscience of well-doing, having the high∣est pleasure of enjoying Worth without noise, and Vertue without applause; being a great Stream of Learning, without noise, deep and clear.

While he was in the University, he generally spent eleven hours a day in study: which industry of his, dispatched the whole course of Philosophy, and picked out in a manner all that was useful in all Classick Authors that are extant; drawing In∣dexes for his private use, either in his own Paper-book, or at the beginning and end of each book: which will testifie his indefatigable pains to as many as shall peruse his excellent and well-chosen Study. This assiduity continued to his dying day, as if he had resolved to depart studying, and go im∣mediately from his pursuit of revealed truth, to the view of the eternal. He disposed himself and time to perpetual industry and diligence; not only avoid∣ing, but perfectly hating idleness, and hardly re∣commending any thing more then this; Be always furnished with somewhat to do, as the best way to inno∣cence and pleasure. There was not a minute of the day he left vacant from business of necessity, civi∣lity or study: you should hardly see him without

his book, or hardly meet him without his plodding thoughts and meditations. A clear and calm way he had of weighing duely what he should do, in designing what he had considered, and soberly per∣forming what he had designed. His minde was wholly inward, where lay his Scoenes of discreet, prudent and pious undertakings. In sicknesses, if they were not so violent as to make the recollecti∣on of his thoughts impossible, he never intermit∣ted study, but rather re-inforced, as the best ease of his distemper, and diversion of his pain. His way was to cast into paper his Observations, and direct them to his great designe. I may say of him, as the reverend Dr. Fell saith of his good friend the excellent Dr. Hammond, That considering his time of prayer and instructing his family, his perusal of the writings of friends and strangers when in∣rended to be publick, his review of his own works, his reception of visits, whether for civility or for resolution of conscience, or information in point of difficulty, which were numerous, and great de∣vourers of his time, (he being reckoned the ablest and faithfullest Casuist in the world) his general Correspondencies by Letters, which took up the proportion of a day in each Week, and more: I say, he that shall consider these instances of dili∣gence, besides his own vast reading, must be to seek what point of time remained undisposed of, and learn to redeem the time.

It pleased God he had a body suited to that pains he was designed for; a faithful Assistant rather then an impediment to his great Soul; symbolizing

with it in an exact temper, neither failing it through the weakness of organs, nor burthening it with the redundancy of humours, nor clogging it with sad melancholy, nor disturbing it with an a∣ctive unsetledness, nor ruffling it with angry cho∣ler; neither too large for it, nor too narrow, but every way proportionable. Although he indeed was pleased to write thus of himself in his Preface to his Book of the Obligation of Conscience:

Nimirum, ut ignavus miles quem sola for∣tem facit desperatio, tum demum acris fer∣tur ad pugnam, cum nullus reliquus est effu∣gio locus: ita mihi ingenium est. Des otium, spatium, tempus! nil sit. Vexantur fru∣stra calami, diffluit mens, vagatur, excurrit, torpet. In arctum cogas! Subsistit, excita∣tur, recolligit vires; quasque habet, quan∣doquidem exerto est opus, exerit universas: & ut verbo dicam, quod agi necesse est, hoc agit. Vt solis radii, qui laxo liberoque coelo diffusi sic modice calefaciunt vix ut sentias, iidem in concavi speculi umbonem, velut in centrum coacti adductique, acriter urunt. Multo usu à prima lanugine ad hanc canitiem edoctus didici, quam non sit vanum illud Py∣thagorae hemistichium,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Quod ignavae mentis vitium, etsi nonnullis fortasse videri possit habere modestiae speciem aliquam, mihi tamen una hac idonea excusa∣tione defendi posse videtur, quod sit certis qui∣busdam hominibus, (& ego in hoc censu) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ita congenitum insitumque ab ipsis cunabulis, ut frustra sit, quisquis ex∣illo numero id ulla speret à se posse, vel arte corrigi, vel industria superari:

Yet I am assured that he never considered longer then till he could discern whether things proposed were fit, or no: when that was determined, he would without any slow delay (in spending that time to gaze upon a business which might serve to do it) go about another: when he had perfected one business, he could not endure his soul should stand still, but he instantly considered what was next to be undertaken; constant course of business running along with a constant course of time.

His Carriage grave, comely, and modest; his Garb plain and studious, such as became a great Scholar and a solemne Divine, alwaies medita∣ting some great and good design, retiring within himself, and taken up with his own great thoughts: equal in all his actions; doing nothing rash, vio∣lent, or pecipitant in his words, gesture, or under∣standing; even and composed, entire, modestly endeavouring what he thought his duty: diligent∣ly pursuing what was within his reach, and re∣solvedly

fixt upon what he judged within his capa∣city, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the square and solid man, seldome failing, and therefore seldome repenting.

his speech was as calm and even as his soul, so so∣ber, so steady, so apt, so ordered, so weighty when serious, so pleasant when devoted to an harmless mirth, which became him no less then smiling and a little laughter doth a good man and a good conscience; for his innocent facetiousness was well tempered with gravity, mixed with good counsel, allayed with good discourse, and beau∣tified with excellent example: if he would speak facetiously, no man did it or could do it more pleasingly: if he listed to dispute solidly, none did it more satisfactorily: he was choice in his friends, and faithful to them; friendship when true and sincere, he would say, was the greatest happiness and relief among the cares and troubles of the world, especially with those who were of the same inclination, profession, study and designment with himself; an union of mind is next the union of soul and body in the world; and friendship is next unto life: and it was this reverend persons business, where ever he was, to promote those two great things, friendship and love, that (as he used to say) men might have those that charitably observed, and faithfully admo∣nished them of the failings, indecencies, and miscarriages Nature is obnoxious to; which he ex∣actly performed, and expected back again to be re∣turned to himself: he was constant in his kind∣ness, as long as friends were true; but as he could

easily discern and look through, so he deeply re∣sented all artifice and cunning: a plain man he was, and a plain temper he loved; if any mis∣chance happened that might occasion misappre∣hensions, he suffered them not to improve by con∣cealment: but presently offered the reasons of the misunderstanding, and enjoyned all friends to return him the like measure back again, if his own actions seemed at any time doubtful or un∣seemly.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 make up Epictetus his Philosophy, sustine & abstine made our Reverend Diocesans Religion: none understood better how all things are lawful, none understood better then he how all things are not expedient; he knew temptati∣ons lye in ambush, behind our lawful enjoyments: in his apparel none more plain, in his dyet none more temperate, eating (as he would say) ratio∣nally, onely for health and life; one meal a day sufficed him, with some fruit at night: in his sleep none more sparing, eleven or twelve at night be∣ing his usual time of going to rest, and five, and very rarely six, the hour of his rising: recreations which his judgement allowed, yet his care and self-denial forbid him; ab illicitis semper quandoque à licitis, was his rule: he would say, Things unlaw∣ful we must never do; nor ever lawful things, but with due respect of our calling and other con∣current circumstances. Wine and musick, and gorge∣ous apparel, and delicate fare, are such things as God in his goodness hath created and given to the children of men for their comfort; and they may

use them lawfully, and take comfort in them as their portion: but he that shall use any of them intemperately, or unseasonably, or vainly, or wastfully, abuseth both them and himself. And therefore we shall often finde both the things themselves condemned, and those that used them blamed in the Scriptures. The men of Israel for stretching themselves upon their couches, and eating the lambs out of the flock, and chaunting to the sound of the Viol, and drinking Wine in bowls, Amos 6. And the women for their bracelets, and ear-rings, and wimples, and crisping pins, and their other bravery, in Esay 3. And the rich man for faring deliciously and wearing fine linnen, in the Parable, Luk. 16. Yea, our Savi∣our himself pronounceth a woe against them that laugh, Luk. 6. And yet none of all these things are or were in themselves unlawful: it was the excess onely, or other disorder in the use of them, that made them obnoxious to reproof. Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves and wholly unlawful? And yet on the other side, what sober wise man, because the Things are lawful, would therefore approve of that vain and sinful expence which is oftentimes bestowed by men of mean estates in the dieting of Horses, and wagering upon them? or of that ex∣cessive abuse of gaming, wherein thousands of our Gentry spend in a manner their whole time, and consume away their whole substance, both which ought to be far more precious unto them? I might instance in many other things in like manner. In

all which, we may easily erre either in point of judgement, or practice, or both; if we do not wise∣ly sever the use from the abuse. Many times be∣cause the abuses are common and great, we peevish∣ly condemn in others the very use of some lawful things. And many times again, because there is evidently a lawful use of the things, we impudently justifie our selves in the very abuses also. That is foolish preciseness in us; and this prophane partia∣lity: by that we infringe our brethrens liberty; by this, pollute our own. The best and safest way for us in all indifferent things is this: to be indulgent to others, but strict to our selves; in allowing them their liberty with the most, but taking our own liber∣ty ever with the least.

There are many things which in my conscience are not absolutely and in Thesi necessary to be done; which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them; still reserving to others their liberty to do as they should see cause. There are again many things which in my conscience are not absolutely and in Thesi unlawful to be done; which yet in Hy∣pothesi, and for the like personal respects, I think so unfit for me to do, that I should resolve to under∣go some inconvenience rather chan do them: yet still reserving to others the like liberty as before, to do as they should see cause. It belongeth to every sober Christian advisedly to consider not onely what in it self may lawfully be done or left undone; but also what in godly wisdom and discretion is

fittest for him to do, or not to do upon all occasi∣ons, as the exigence of present Circumstances shall require.

And now you are willing I doubt not to hear how this exact man appeared in the world. You must know, that when he found his youthful heat abated and fined; his Parts and Abilities compe∣tent; his Understanding furnished with all neces∣sary knowledge; his Memory made faithful and serviceable by method and deep apprehension; his Invention upon any subject flowing with proper Notions; his Judgement in a variety of Learning exact, and discerning things that differ; his Pru∣dence for affairs mature and well weighed; and his Soul knit to a resolution able to meet with va∣riety of occasions, with honour, quiet, pleasure and safety: he was not wedded to ease and specula∣tion, nor wanting (what able men sometimes do) a publick Patrociny and Encouragement, in an∣swer to the expectation of the University that bred him, of his Generation that looked for him, and his own inclination,—who would always say, That Employment was Improvement. He left the Uni∣versity, having compassed with his knowledge the whole Circle of the Arts, being exact in propriety and elegancy of Languages, having read ancient and modern Writers; having studied Philosophy, and made himself familiar with all politer Clas∣sick Authors, being learned in School-Divinity, and a Master in Church-Antiquity, ready in the sense of Scripture, Fathers, Councils, Ecclesiasti∣cal History:

Thus full of Scripture-strength, of

Councils weight, of Fathers consent, of Historick light, of Scholastick acuteness;

he, I say, left the University freely, making not the usual advantage of his place, which was then prudence and good husbandry, but looked upon by him as the worst Sa∣criledge in the world, as which at once betrayed the Church to the unworthy and weak, and the Uni∣versity to the undeserving, and the Founders Cha∣rity to those persons they never designed them for; to the shame of the present Age, and the undoing of the future; and betaking himself to his Charge at Boothby-Pagnel in Lincoln-shire, where we have him

Preaching solidly, not allowing himself the ea∣sie liberty of doing the work of the Lord negli∣gently. Although he was furnished with that Clas∣sick and Authentick Learning, which readily ena∣bled him to speak upon any occasion and subject properly, pertinently, copiously and handsomely; yet such was his reverence of that great work, that he was very elaborate and exact in reading, medi∣tating and composing his Sermons to rational and just Discourses. His method was to chuse his Text pertinently; to weigh its occasion, coherence, and other circumstances, duely; to look out the truest reading of it, industriously; to open that Original by reading out of the choicest Authors, and most pro∣per learning in that kinde, clearly; to drop such pithy and pertinent Observations, learned, moral, divine, as he went on in Explication, judiciously; to pitch upon great Observations that were couch∣ed in the several parts, usefully: which he deduced

from the Text evidently, (for he could not endure those that wrested the Scripture for a truth, as men that were under a temptation of wresting them for an errour) bottomed upon their proper Grounds and Reasons orderly, (pressing each truth with e∣vidence raised from their several places in the body of Divinity) illustrated and enlarged with general Learning, and improved to the respective Duties of Christianity that he saw might rationally be infer∣red from them: and indeed his general Learning afforded him plenty of Observations, proper, learn∣ed and useful, upon each head. His way, like Dr. Hammond, was after every Sermon to resolve upon the ensuing subject, and to draw a Scheme of it, and to take in the course of his study what fell in conducible unto the present purpose; and he spoke from the heart to the heart.

As he provided strong meat for strong men, so he provided sincere milk for babes, spending an hour at evening in the Church-Catechism, where∣at the Parents and elder sort were wont to be pre∣sent, and from whence they reaped more benefit then from his Sermons; the great Principles of Religion working more powerfully upon them then his Discourses and Enlargements. Christia∣nity was most successful, he would say, when proposed naked and in its own evidence, as the truth was in Jesus. By Catechising, the Gospel prevailed over Ju∣daism and Heathenism; by Catechising, Popery incroached and broke in upon the Gospel; by Ca∣techising, the Gospel again recovered itself, and got ground of Popery. He opened the Church-Catechism

distinctly, grounded them in each point stedfastly, and taught them their duties arising out of each part of Religion profitably; making it appear as he went along, how the grace of God bring∣ing salvation by Jesus Christ hath appeared, teaching men to deny all ungodliness and wordly lust, and to live soberly, justly and godly in the present world.

As he taught them, so he and they lived up to a Religion pure and undefiled: he and they joyning together in the holy Offices, 1. Of Common-prayer in all the days appointed, devoutly and re∣verently, (where he and his family was the great Rule and Pattern.) 2. Of the holy Sacrament carefully and preparedly, not without previous in∣structions and directions publick and private. 3. In an holy love and charity, which taught them suc∣cessfully, being exemplary therein, and being a∣ble by his great skill in all Laws to compose all Differences in his private address and conversati∣on: his Judgement being so esteemed, that there were few that knew him, but would stand to his prudent and honest Arbitration: wherein the God of love and peace so blessed him, that as he maintained love among others, so he had the love of all; there being not any of his function either more esteemed while alive, or more lamented when dead. Neither did he think it enough to perswade his people to an obligingness in Conver∣sation, unless he could work them to a charity and hospitality, whereby they might endear themselves to each other, and relieve the poor. Among them he would be the most welcome: for he understood

very well how much the Applications of the Table enforced the Doctrines of the Pulpit; and how subservient the endearing of his person was to the recommending of his instructions, where his ele∣gant, apt and facetious way, sweetned his more se∣rious discourse, and weighty conceptions: so that he was heard at once with the highest pleasure and profit in the world. As he urged their charity to the Poor earnestly, so he directed it discreetly, that the Idle partaked not of it: and truely the Needy had a stock raised for them, to employ and relieve them; I say, to employ and relieve them: for he had no charity for the Idle and the Vagrant,— the very scabs, filth and vermine of a Common∣wealth. I mean such as have health, and strength, and limbs, and are in some measure able to work, and take pains for their living, yet rather chuse to wander abroad the Country, and to spend their days in a most base and ungodly course of life; and, which is yet more lamentable, by I know not what connivence, contrary to all Conscience, Equity, and Law, are suffered. All Christian Common∣wealths should be the Israels of God; and in his Is∣rael, God, as he promised there should be some al∣ways poor, on whom to exercise charity; so he or∣dained there should be no beggar, to make a trade and profession of begging. Plato, than whom ne∣ver any laid down a more exact Idea of an happy Commonwealth, alloweth not any beggar therein; alledging, that where such were tolerated, it was impossible but the State must abound with pilfering and whoring, and all kinde of base villany. The

Civil Laws have flat Constitutions against them, in the Titles de mendicantibus non invalidis. But I think never kingdom had more wholesome laws in both kinds, I mean both for the competent re∣lief of the orderly poor, and for sharp restraint of disor∣derly vagabonds, then those provisions which in many of our own memories have been made in this land. But Quid leges sine moribus—? Those Laws are now no Laws, for want of due execution: but Beggars are Beggars still, for want of due correcti∣on. Et vetabitur semper, & retinebitur; the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Rome. You to whose care the preservation of the Justice, and thereby al∣so of the Peace of the Land is committed, as you tender the Peace and Justice of the Land, as you tender your own quiet, and the safety of your neigh∣bours; as you tender the weal of your Country, and the honour of God: breath fresh life into the lan∣guishing Laws by severe execution; be rather cruel to these Vipers, than to the State. So shall you free us from the Plague, and your selves from the guilt, and them from the opportunities, of infinite sinful abo∣minations.

But we are unreasonable to press you thus far, or to seek to you or any others for Justice in this matter; having power enough in our own hands to do our selves Justice upon these men, if we would but use it: Even by making a strait Cove∣nant with our Ears, not to heed them; and with our Eyes, not to pitty them; and with our Hands, not to relieve them. Say I this altogether of my

self? or saith not the Apostle even the same? He that will not labour, let him not eat: relieve him not. But hath not Christ required us to feed the hungry, and to cloath the naked, and to be free and charitable to the poor? Nothing surer: God forbid any man should preach against Charity and Almsdeeds. But remember, that as God approveth not Alms or any other work, if without Charity; so nor Chari∣ty it self, if without Discretion. Honour Widdows, saith Saint Paul, But those that are Widdows indeed. So relieve the poor, but relieve those that are poor indeed. Not every one that asketh; not every one that wanteth; nay more, not every one that is poor, is poor indeed: and he that in his indiscreet and mis-guided charity should give to every one that asketh, or wanteth, or is poor, meat, or clothing, or Alms; would soon make himself more hungry, and naked, and poor, than he that is most hungry, or naked, or poor. The poor, whom Christ com∣mendeth to thee as a fit object for thy charity, the poor indeed, are those that want, not onely the things they ask, but want also means to get with∣out asking. A man that is blind, or aged, and past his work; a man that is sick, or weak, or lame, and cannot work; a man that desires it, and seeks it, and cannot get work; a man that hath a greater charge upon him than his honest pains can maintain; such a man as one of these, he is poor indeed. Let thine Ears be open, and thine Eyes open, and thy Bowels open, and thy Hands open to such a one: it is a charitable deed, and a Sacrifice of sweet smelling; with such sacrifices God is well pleased: Forget not

thou to offer such sacrifices upon every good op∣portunity, and be well assured God will not for∣get in due time to reward thee. But for a lusty able upright man (as they stile him in their own dialect) that had rather begg, or steal, or both, than dig; he is no more to be relieved as a poor man, than a woman that hath poysoned her husband is to be honoured as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath: but such a Woman is not a Widow in∣deed, as St. Paul would be understood; not such a Widow as he would have honoured: it is alms to hang up such a Widow, rather than to honour her. And I dare say, he that helpeth one of these sturdy Beggars to the stocks, and the whip, and the house of correction, not only deserveth better of the Com∣mon-wealth; but doth a work of greater Charity in the sight of God, than he that helpeth him with meat, and money, and lodging. For he that doth this, corrupteth his Charity by a double errour. First, he maintaineth, and so encourageth the other in idleness; who, if none would relieve him, would be glad to do any work rather then starve. And Secondly, he disableth his Charity, by mis-placing it; and unawares robbeth the poor, whilst he thinketh he relieveth them. As he that giveth any honour to an Idol, robbeth the true God, to whom alone all religious honour is due: so he that giveth any Alms to an idle beggar, robbeth the truly poor, to whom properly all the fruits of our Alms are due. And so it cometh to pass oftentimes (as Saint Ambrose sometimes complained) that the maintainance of the poor is made the spoil of the loyterer.

To maintain that peace and quiet, he endeavour∣ed to keep every one within his own bounds, that none defraud and go beyond another: wishing them to have that one great Rule in their eye, What ye would have others do unto you, that do ye unto them: this is the Law and the Prophets. He would tell them, that the reason why he lived so peaceably with all his Neighbours, was, because he never received from any of them any more then he would willingly pay: the reason why he was so civil, he always looked upon his Parishioner as if he were the Minister, and upon himself the Minister as if he were the Parishioner.

Neither was he less obliging in his Carriage to∣wards the Neighbouring Gentry, who were much taken with his great Reason, useful Observation, excellent Discourses, Civil, Moral, Philosophical, Historical, Technical: and indeed his skill in Ar∣chitecture, Geography, Opticks, Geometry, A∣stronomy, Heraldry, in which he took great de∣light, much endeared him to his ingenious Neigh∣bours, who in his company might communicate and improve their own. And indeed he observed it very requisite that Ministers should have a com∣petent skill in History, Mathematicks, Law and Physick, to entertain the Ingenious, and to advise the Ignorant, who expect that the Priests lips should preserve all knowledge, and that the people should receive it from their mouths. Excellent was that advice of his:

As the times now are, wherein Learning a∣boundeth even unto wantonness, and wherein the World is full of Questions, and Controversies,

and Novelties, and Niceties in Religion; and wherein most of our Gentry, very Women and all, (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English books and Translations) are able to look through the ignorance of a Clergy∣man, and censure it, if he be tripping in any point of History, Cosmography, Moral or Natural Philo∣sophy, Divinity, or the Arts; yea, and to chastise his very method and phrase, if he speak loosely, or impertinently, or but improperly, and if every thing be not point-vise. I say, as these times are, I would not have a Clergy-man content himself with every Mediocrity of gifts; but by his pray∣ers, care and industry improve those he hath, so as he may be able upon good occasion to impart spiritual gifts to the people of God, whereby they may be established, and to speak with such under∣standing, and sufficiency, and pertinency, (espe∣cially when he hath just warning, and a conveni∣ent time to prepare himself) in some good mea∣sure of proportion to the quickness and ripeness of these present times, as they that love not his Coat, may yet approve his Labours, and not finde any thing therein whereat justly to quarrel: Shewing in his Doctrine (as our Apostle writeth to Titus) uncorruptness, gravity, sincerity, sound speech that cannot be condemned, that he that is of the con∣trary part may be ashamed, having no evil to say of him.

He was always so excellent a Neighbour, that he seldome failed in the civility of Visits and

Correspondence; the greatest advantages for good understanding and love: but especially in time of sickness, when affliction was an excellent prepara∣tive for instruction. Wherefore not onely when intreated, (as most of his dying Neighbours were unwilling to leave the world until he, good man, had setled their consciences upon Gospel-princi∣ples in peace with God) did he make his visits to all such as wanted his assistance; but before he was thought of, would he prevent their requests, by early and frequent addresses to them: attending dili∣gently those mallia tempora, those gentle and most tractable opportunities of doing good which might be offered him.

As he was publick-spirited himself, so he en∣deavoured that all he had interest in, might be com∣municative; there being few Gentlemen of his ac∣quaintance whom he had not directed to some no∣ble or charitable work for mens improvement or relief: He, their great Casuist, having their hearts and purses at his devoir, and using his happy pow∣er always to their honour, comfort, and infinite satisfaction: so, he would say, he rescued the Crea∣ture from the bondage of corruption, to the glorious ser∣vice of God, and to Primitive innocence, and their first use.

Although he was thus employed and taken up at his private charge, and pleased with his belo∣ved privacy and retirement; yet when summoned to the Publick, as to Paul's Cross, to Visitations, to Lectures, to the Court, to the University, he ap∣peared with much zeal, prudence, and holy abi∣lities,

with elegant and useful performances, full of Dogmatick, Polemick, Practick, Casuistick and Critick Learning; where he offered the marrow and pith of the Fathers, the subtilty of the School∣men, the solidity of the Neotericks, so ready, so clear, so percolated from the Authors obscurity or tediousness, that his Quintessence, or Distillati∣ons of them in his Discourse, were more useful, perspicuous and vigorous, then the Originals or first Mass wherein they were diffused. At Visi∣tations he offered deep, solid, clear and abstract Notions of Reason, Experience and Religion, for Order, Peace, Unity and Obedience, and pointed out those paths equally distant from superstition and licentiousness, wherein all wise and good Chri∣stians should walk in peace, according to the will of God declared in Laws Natural, Civil, Moral and Ecclesiastical; where the attentive Hearers admired equally the acute manner, and the weighty matter of his Discourses; his strong Ar∣guments, his clear Deductions, his impartial Judgement, his steady, even, and undistracted Thoughts, whereby he rescued poor souls, whose easiness cast them on obvious errours, rather then they would search after difficult and retired truths. He perswaded private Reasons, Pretences, Interests and Designes, to yeild to publick Law and com∣mon good. He convinced the world that the things enjoyned in our Church, are in their nature safe and lawful, in their use free; and to be used in o∣bedience to Authority, for order, decency and edi∣fication, as they might be forborn when not en∣joyned,

or not conducing to order, decency, or a sacred solemnity. He taught men to bring their consciences to a Rule, and forbear nothing as a∣gainst conscience which was not against a Rule, a∣gainst Gods Word, against Faith, or Manners, or the nature of the things enjoyned. How clearly hath he proved, that as all necessaries were enjoyn∣ed by express Scriptures; so all the Circumstances of Worship and Discipline were enjoyned in Scri∣pture-intimations, which required all things orderly and decent? How pathetically would he urge, that Publick Authority knew better what Time, Place, Gesture, Garment, Phrase, Rite or Ceremony was most expedient and orderly, then any private Spi∣rit; and that if any man would be contentious, we had no such custome, nor the Churches of God? How powerfully would he urge a Compliance with Publick Authority, to avoid scandal, to testifie our Charity, Humility and Obedience; to shew our Reverence and fear of it; to use our Christian Liberty soberly, charitably and obediently; that Laws might be observed, the Church might be composed, Charity might be revived, Dangers might be avoided, the Kingdome might be setled, good Christians might be edified, God might be obeyed, and our Superiours for Gods sake? Thus he studied, debated, cleared and composed Diffe∣rences; thus he satisfied Scruples; thus he justi∣fied the Churches Liberty and Authority: the care of which so entirely possessed him, that he re∣duced most of his study to that designe; which he managed with plenty of Matter, with variety of

Reading, with full and pertinent Citations, with clear and copious Expressions, methodical Pro∣ceedings, powerful Demonstrations, Fundamen∣tal Reason, Original Law, Essential Religion, with a prudent discovery of the proportions of order and policy, of the boundaries of Government, and the great principles of peace. And all this was the better taken, because taught by a man not onely of vast and great Abilities, of full maturity of Judgement; but of great Integrity in his Designe, of great innocency and unblameableness in his Conversation; of a good Conscience; of a great calmness and composure in Spirit; of a vast Com∣prehension, who strained the Quintessence of Rea∣son, Religion, Laws Grecian, Roman, Imperial, and Civil, Canon and Ecclesiastical, to his great Platform for Peace, Unity and Setlement.

At Court, and in his Lectures, he pursued the most necessary Duties, and the most concerning Cases of Conscience: for he observed, That it is one Stratagem of the Arch-enemy of mankind, (and when we know his wiles, we may the better be able to defeat him) by busying men of great and useful parts in by-matters, and things of lesser con∣sequence, to divert them from following that unum necessarium, that which should be the main in all our endeavours, the beating down of sin, the planting of Faith, and the reformation of manners. Controversies, I confess, are necessary, the Tongues ne∣cessary, Histories necessary, Philosophy and The Arts necessary, other Knowledge of all sorts necessary in the Church; for Truth must be maintained, Scri∣pture-phrases

opened, Heresie confuted, the mouths of Adversaries stopped, Schisms and Novelties sup∣pressed: But when all is done, positive and Practique Divinity is it must bring us to Heaven: that is it must poise our judgements, settle our consciences, di∣rect our lives, mortifie our corruptions, increase our graces, strengthen our comforts, save our souls. Hoc opus, hoc studium: there is no study to this, none so well worth the labour as this, none that can bring so much profit to others, nor therefore so much glory to God, nor therefore so much comfort to our own hearts, as this. This is a faithful saying, and these things I will that thou affirm constantly (saith St. Paul to Titus) that they which have believed in God might be careful to maintain good works: these things are good and profitable unto men. You cannot do more good unto the Church of God, you cannot more pro∣fit the people of God, by your gifts; then by pressing effectually these two great points, Faith, and good works. These are good and profitable un∣to men.

Insomuch that the excellent King would say, I bring an ear to hear others; I bring a conscience to hear Sanderson. And the throng of Auditors in Court and Country was so fixed and attentive up∣on the deep, rational, and knowing Emanations of his soul, as if they expected new Rules of Life from that great Searcher of Rules and Laws. His great care was, so to direct his Heart, his Tongue, his Endeavour in the exercise of his Ministry, both publick and private, that by Gods blessing upon his Labours, he might be enabled to advance Gods

glory, to promote his truth, to benefit his Church, to propagate all Christian Duties, to discharge a good conscience in the mean time; and at the last, make his account with comfort at the appearing of the Lord Jesus Christ.

From the year 1624. to his death, there was no Convocation, or Assembly, or Treaties, but he was called to, as a man of deep Observation in the pub∣lick defects of the Church; of great prudence in applying remedies suitable to those defects, in the fear of God and love of his truth, so as became a man of Learning, Gravity, and a good Consci∣ence, in so grand Concernments as imported the peace of the Church, the satisfaction and salvati∣on of mens souls. For which Meetings he prepa∣red himself by a view of all Judgements in the Controversies there likely to be debated, which he drew up into Tables still to be seen, that he might try all things, and hold fast that which is good. Where-ever he appeared, whether in the School, or in Convocation, or in a Committee, (as at the Dean of Westminster, March 21. 1640.) his mode∣ration was known unto all men:

1. In those five Points controverted so much in England as well as Holland, of, 1. Predestination; 2. Reprobation; 3. Universal Redemption; 4. Effectual Grace; and, 5. Perseverance: he pitched upon such a mean as Bishop Usher, Bishop Davenant, Bishop Overal aimed at, and the excel∣lent Dr. Hammond approved of, as appears in his Letters of Accord with that incomparable Do∣ctor.

2. As to the Popish Controversies and Adver∣saries, he had so far pity and charity for those plain and honest-hearted people of that way, as either their errours or ignorance in some things not fun∣damental, did not betray them either to unbelief or presumption, or to final impenitency, or im∣morality, or uncharitableness. He was herein of Bishop Usher's minde, in his Sermon before King James an Wansted.

3. As to our Reformation: he had a great e∣steem for the Moderation of it, a great Veneration for the Instruments employed of God in it, and a great love of that wholsome way of Doctrine, Life, Devotion and Government then composed: not that he was such a Formalist, but that he wished an alteration of some Words, Phrases, and Me∣thod and Order, to which change of times, or Language, or the like, might invite; though he judged all alterations in such grand and establi∣shed Concerns of Religion, should be done by the publick Spirit, Counsel and Consent of the Prophets, Prince and People.

4. As to Conformity to the Church, although no man more eminent then he for Orthodox Divi∣nity, and orderly Conformity, yet if any out of scruple or tenderness of conscience was less satisfi∣ed with some things, no man had a more tender heart to pity and pray for them; none had a gentler and more powerful way to win and per∣swade those that were capable, ingenious and ho∣nest. Indeed he would say as Bishop Brownrig, That nothing was less to be stickled for or against,

then Ceremonies; and yet that nothing was to be stickled for more then Obedience to Governours enjoyning even the smallest Ceremonies: not for rhe worth of the Ceremony, but for the Obedi∣ence due to Authority for conscience sake.

5. In the business of Church-government, as he was too knowing to question, so he was too honest to deny the universal Customs and Practice of the Church of Christ, in all ages and places for 1500 years for Episcopacie; yet was he passionately inclined to any fair and fraternal accommodation, that humble, orderly and worthy Ministers might have all their, and Bishops no more than was their due by Scripture, primitive Customs, by the Laws of the Land, and by principles of order and true government among all societies of men. As his de∣monstrations for Episcopacie were potent, his perswasions pathetick: so his designs were upright and just, his deportment so fatherly and friendly, that he was able to reclaim all rational, sober and honest men.

In all revolutions, as he had espoused principles constant to truth and duty, so he stood firm to his principles, as a judicious and conscientious man, as a wise and honest man, where he saw Scripture and Law tyed him up: bearing up with his great abi∣lities against the stream, while Reason could be heard; and afterward retyring within himself, and wrapping himself in innocence and patience: more affected with the publick sins and miseries, than his own suffering: Alwayes as cheerful as one that had the continual feast of a good con∣science,

and the happiness to learn in what state soever he was, therewithall to be contented, and to know how patiently to want, and how wisely and soberly to abound.

Nothing troubled him more, than that he was layd aside and made useless, when a whole Nation desired to imploy him, and many eminent Persons (as the Honorable Mr. Boyle, 1659) endea∣voured by all means to contrive a way, wherein he might communicate his excellent notions to the world. He was a man of whom the world was not worthy: How willing were men to have more of that man, who had composed so many excel∣lent Sermons as they read? who had written those judicious pieces De juramento & de obligatione Con∣scientiae which they enjoyed? who had penned the Satisfactory Reason and Judgement of the University of Oxford against the Covenant, which they perused? who attained that exactness in con∣troversies, which in the Letters of accord to Dr. Hammond they observed? What reason would have suppressed this worth? What people would have deprived this man? What Government would have laid aside so much reason, judgement and most useful Learning?

As he went through all conditions prudently, pa∣tiently, faithfully and honourably: so he fulfilled all relations conscientiously. 1, He was a good, faithful, tender and loving, discreet husband, as I take it, of one VVife, with whom he lived some years comfortably, to whom he intrusted his Houshold-affairs intirely; whom he troubled

not with unnecessary business above her capacity.

He was more for an honourable Marriage, then such an affected Coelibacy, as was less consistent with sanctity,

and less able to bear off those houshold-cares and other intercurrent troubles, which a Ministers condition and charge brings with it. 2, He was a good father, prudent and indulgent to his children, exemplary before them: constantly recommending love and amity to them; and wisely disposing them according to their capacities and tempers, and devoting them to God: and giving them his blessing, and scattering among them excellent rules of living and dying. 3, He was a provident, careful, ten∣der and discreet Master, directing each Servant to his peculiar advantage in his service; reckoning nothing so much his honour, as Gods blessing up∣on his thriving Servants. 4, He was a most ex∣cellent friend, punctual, honest, useful, and com∣municative. 5, He was a Loyal Subject, by no considerations to be moved from his dutiful re∣spects of fidelity, gratitude, love and obedience due to his Soveraign from him, as a Christian, and a Church-man; he denyed any capacity in Christian Subjects to resist those in authority, under any pretence whatsoever, there being a necessity for obeying, in doing, or suffering for conscience sake, as he expresseth himself honestly and rationally in his preface to Bishop Ushers Book of Power and Obedience.

He was made Bishop by his Majesties gracious favour, with the universal vote of all good men,

anno 1660. as who expected, his Prudence, Coun∣sel, Equanimity and Moderation equal with his o∣ther Abilities, might allay Animosities, close Dif∣ferences, heal mens Distempers, and work a right Understanding; all men imagining his Gravity might awe, his Goodness oblige, his Moderation temper, his Reason perswade, and his approved Sincerity prevail upon all men otherwise minded: for he was not onely (as I told you) a man of much Learning and Reading, but of a mature Understanding▪ and a mellow Judgement in all matters Politick and Prudential, both Ecclesiastical and Civil. Inso∣much that it was thought, if his excellent temper had sooner been added as an allay to some other mens hottest spirits, possibly we had not seen things run to that disorder and ruine; his Gravity and Discretion being likely to allay and fix the Cler∣gy to a due temperament, (guiding some mens well-meaning Zeal by such Rules of Moderation as might best preserve the Government and Constitu∣tion of this Church and Kingdome.)

In this place he setled himself more to comply with the publick good, then his own inclinations: looking up to him who called him to the Office of a Bishop, that great and good work, for direction and assistance in all the intricate Affairs that were before him.

1. He had this advantage of other men, that when he entred upon that employment which lay open to the envy and malice of so many, that his Life was so spotless, his Integrity so eminent, that Partiality it self could not accuse him; he being a

man of solid worth, in whom was nothing dubious or dark, nothing various or inconstant, nothing for∣mal or affected; nothing as to his publick carriage that was suspected, nothing that needed palliation or apologie. I never heard of any thing said or done by him, which a wise and good man would have wished not said, or undone. As Diogenes con∣futed him who allowed not motion, by saying no∣thing, but walking before his eyes: so this excel∣lent person neglected the suggestions of people dis∣affected against his Order, but walked warily and circumspectly in his Calling, really shaming those Cavils by his Conversation.

His greatness prejudiced not his humility and diligence: the meanest Minister had free access to him: the meanest service had some time allotted to it: Evangelizavit manu & Scriptione; by his in∣struction, teaching the Clergy to preach; by his instruction, teaching the Laity to live. Hereby he governed hearts, ruling the Church as Christ him∣self by the Word, and making men yeild him a true and willing Obedience, reverencing God in him.

Painful, pious and peaceable Ministers, through∣out his Visitation, were his chief Favourites: he looked them out of their retirements, to bring them to employment and preferment. He very dis∣creetly bestowed the Incouragements he had in his Diocess, on persons of most reputed piety, suffici∣ency and usefulness.

As he was very careful to prefer good men that he found in Orders, so he was as careful to admit

none but good men to Orders; lest, as he would say, he should have reason (with him who made a dangerous man Priest) to wish he had laid his hands rather on the Briers then on such a mans head. For their Parts, he trusted onely his own Judge∣ment; for their Conversation, he trusted such men of known integrity, as gave their Testimonials not out of courtesie but conscience: and he would say,

That whosoever gives a Certificate, enters into bonds with God and the Church, under a heavy forfeiture to avouch the honesty of the party re∣commended; and, as Judah for Benjamin, they become sureties for the young man to his father. Nor let them (as one saith) think to avoid the bond, and make it but a blank, with that clause, So far forth as we know; for what saith the Apostle? God is not mocked.

He was careful and happy in suppressing the in∣novations he met with in Doctrine and Discipline; mildly winning men, rather then severely punish∣ing them: such Offenders as were unhappy in de∣serving, were yet happy in doing penance in his presence; who aimed not at their suffering, but instruction; who would not have them undone, but reclaimed and reformed: and when he was severest to the fault, he made it appear he was kind to the man.

Church-censures of, 1. Admonition, 2. Ex∣communication, 3. Aggravation, 4. Penance, 5. Absolution, were by him seriously and solemnly used, with great reverence, and on great occasions, that they might be restored to the Primitive esteem and veneration.

He employed his power wholly in Church-af∣fairs, medling as little as he could with Affairs of State: not that he was unable to manage them, but that he thought them unworthy to be managed by him: onely he would endeavour a good understan∣ding between Prince and People: yet he rather ad∣mired then condemned such reverend and able per∣sons, who are strengthned with that which would distract him; making the concurrence of Civil and Temporal power in themselves, support one ano∣ther.

Thus this good man was, in my judgement, the Idaea of an excellent Prelate; coming up exactly to that excellent character of a Bishop, as one among men the most sober, among Christians the most religious, among Preachers the most exact, among Scholars the most useful, among Ministers the most faithful, among Governours the most mode∣rate, among Martyrs the most patient and con∣stant; who when he had discharged his conscience honestly, served his Prince successfully, assisted the Church industriously, gone through all charges renownedly, leaving nothing behind him justly to be blamed, or sinisterly to be suspected, but all things deservedly commended by wise and sober Christi∣ans, bequeathing to Posterity Principles of Go∣vernment clearly stated and rationally expressed, with the general sorrow of the Church, but his own great satisfaction, was taken away with an happy Euthanasia, composedly, peaceably and comfortably departing, giving himself to Prayers,

Meditations, and Discourses, which his own strength could bear, or others kindness could rea∣sonably afford him, full of the grace and peace of God, and confirmed (as Dr. Reynolds, &c.) by the Absolution of the Church, (which belongs to all that die in the true Faith, and blessed hope of peni∣tent sinners) he calmly rendred his holy, devout and precious soul to God that gave it, in a time when, with Bishop Bancroft, he could say, Eo tem∣poris occubui quò mallem rationem Episcopatus coràm Deo dare, quam Episcopatum coram hominibus exercere.

Quis damnaverit eam qui duabus potentissimis rebus defenditur jure & mente.

—Quint.

And thus, Sir, if I have done nothing else, I have made it appear that I am so much at your devoti∣on, that I chuse rather to expose my self, then dis∣please you; and venture at these few Remarques of this admirable person, rather then refuse a com∣pliance with you in what would be such satisfacti∣on to you, and such advantage (as you say) to the Publick: especially considering that publick good was the great designe of this worthy Bishops both Preaching and Living, VVriting and Government.

I could wish I were able to pay my reverence to his great Vertues in publishing them to the world: In the mean time, devoting to your delight this im∣perfect, yet affectionate and well-meant Account of that great Learning and Prudence, Judgement

and Zeal, Sincerity and Integrity, Humility and Charity, Conscience and Exactness, which are worthy of all mens imitation, and shall be my great pattern by Gods assistance; by whose grace if I may live what I have writ, I have attained what is the serious and just ambition of

Your most humble Servant D. F.

Notes

• Sect. 1. His Edu∣cation.
• Sect 2. His In∣dustry.
• Sect. 3. His Tem∣per.
• Sect 4. His Car∣riage.
• Sect. 5. His Mo∣deration.
• Sect. 6. His re∣moval from the Universi∣ty.
• Sect. 7. His Preach∣ing.
• Sect. 8. His Pub∣like Per∣forman∣ces.
• Sect. 9. At Court and Le∣ctures.
• Sect. 10. At Con∣vocations.
• Sect. 11. His Con∣stancie and Pa∣ence.