Sanderson’s fame as a theologian rests mainly upon his treatment of casuistical questions, and upon his noble volume of sermons. The latter compositions (1659–1674), which exhibit great vigour, compass, and patience of thought, expressed in massive but tedious eloquence,--are chiefly practical; but also, they here and there reveal doctrinal opinions, and, together with the reports of his friends, and extracts from his MSS., indicate some of the leading points in the preacher’s system of divinity. He affords an instance of that change of opinion which we find to have been so common at the time. In early life, having adopted the sublapsarian scheme, he afterwards renounced it, “as well as the supralapsarian, which he could never fancy.”[421] To use his own words, “We must acknowledge the work of both (grace and free-will) in the conversion of a sinner. And so, likewise, in all other events the consistency of the infallibility of God’s foreknowledge at least (though not with any absolute but conditional predestination), with the liberty of man’s will and the contingency of inferior causes and effects.”[422] He made strong objections to some leading points in Twiss’ _Vindiciæ Gratiæ_, a book written against Arminius. But one of the characteristic principles held by the Divines of the school, to which Sanderson in earlier life belonged, he seems to have retained to the last, for he expresses, in one of his sermons, published by himself not long before his death, the following account of Christian faith:--“The word faith is used to signify, that theological virtue or gracious habit, whereby we embrace with our minds and affections the Lord Jesus Christ as the only-begotten Son of God and alone Saviour of the world, casting ourselves wholly upon the mercy of God through His merits for remission and everlasting salvation. It is that which is commonly called a lively or justifying faith; whereunto are ascribed in Holy Writ those many gracious effects, of purifying the heart, adoption, justification, life, joy, peace, salvation, &c. Not as to their proper and primary cause, but as to the instrument, whereby we apprehend and apply Christ, whose merits and Spirit are the true causes of all those blessed effects.”[423] The life of Sanderson requires us to consider him as sympathizing in some respects with Anglican Divines, but their distinguishing dogmas are not at all conspicuous in his sermons. [Sidenote: HAMMOND.] Hammond, the friend of Sanderson,[424]--associated with him scarcely less in doctrinal opinions and ecclesiastical sympathies, than in the closest intimacy and warmest affection,--has been described as one-- “Whose mild persuasive voice Taught us in trials to rejoice Most like a faithful dove, That by some ruined homestead builds, And pours to the forsaken fields His wonted lay of love.”