men are of the works of a late philosopher, which, they are afraid, will
let too much light into the world." Yet just such, another; only a
commentator on Aristotle. People are likely to improve their
understanding much with Locke; It is not his "Human Understanding," but
other works that people dislike, although in that there are some
dangerous tenets, as that of [no] innate ideas.
Page 226. "Could they, like the popish priests, add to this a restraint
on the press, their business would be done." So it ought: For example,
to hinder his book, because it is written to justify the vices and
infidelity of the age. There can be no other design in it. For, is this
a way or manner to do good? Railing doth but provoke. The opinion of the
whole parliament is, the clergy are too poor.
_Ibid_. "When some nations could be no longer kept from prying into
learning, this miserable gibberish of the schools was contrived." We
have exploded schoolmen as much as he, and in some people's opinion too
much, since the liberty of embracing any opinion is allowed. They
following Aristotle, who is doubtless the greatest master of arguing in
the world: But it hath been a fashion of late years to explode
Aristotle, and therefore this man hath fallen into it like others, for
that reason, without understanding him. Aristotle's poetry, rhetoric,
and politics, are admirable, and therefore, it is likely, so are his
logics.
Page 230. "In these freer countries, as the clergy have less power, so
religion is better understood, and more useful and excellent discourses
are made on that subject, &c." Not generally. Holland not very famous,
Spain hath been, and France is. But it requireth more knowledge, than
his, to form general rules, which people strain (when ignorant) to false
deductions to make them out.
Page 232. Chap. VII. "That this hypothesis of an independent power in
any set of clergymen, makes all reformation unlawful, except where those
who have this power, do consent." The title of this chapter, A Truism.
Page 234. "If God has not placed mankind in respect to civil matters
under an absolute power, but has permitted them in every society to act
as they judge best for their own safety, &c." Bad parallels; bad
politics; want of due distinction between teaching and government. The
people may know when they are governed well, but not be wiser than their
instructors. Shew the difference.
_Ibid_. "If God has allowed the civil society these privileges can we
suppose He hath less kindness for His church, &c." Here they are
distinguished, then, here it makes for him. It is a sort of turn of
expression, which is scarce with him, and he contradicts himself to
follow it.
Page 235. "This cursed hypothesis had, perhaps, never been thought on
with relation to civils, had not the clergy (who have an inexhaustible
magazine of oppressive doctrines) contrived first in ecclesiasticals,
&c." The seventh paragraph furious and false. Were there no tyrants
before the clergy, &c.?
Page 236. "Therefore in order to serve them, though I expect little
thanks, &c." And, why so? Will they not, as you say, follow their
interest? I thought you said so. He has three or four sprightly turns of
this kind, that look, as if he thought he had done wonders, and had put
all the clergy in a ferment. Whereas, I do assure him, there are but two
things wonderful in his book: First, how any man in a Christian country
could have the boldness and wickedness to write it: And, how any
government would neglect punishing the author of it, if not as an enemy
of religion, yet a profligate trumpeter of sedition. These are hard
words, got by reading his book.
_Ibid_. "The light of nature as well as the Gospel, obliges people to
judge of themselves, &c. to avoid false prophets, seducers, &c." The
legislature can turn out a priest, and appoint another ready-made, but
not make one; as you discharge a physician, and may take a farrier; but
he is no physician, unless made as he ought to be.
_Ibid_. "Since no more power is required for the one than the other."
That is, I dislike my physician, and can turn him off, therefore I can
make any man a physician, &c. "_Cujus est destruere_, &c." Jest on it:
Therefore because he lays schemes for destroying the Church, we must
employ him to raise it again. See, what danger lies in applying maxims
at random. So, because it is the soldiers' business to knock men on the
head, it is theirs likewise to raise them to life, &c.
Page 237. "It can belong only to the people to appoint their own
ecclesiastical officers." This word "people" is so delicious in him,
that I cannot tell what is included in the idea of the "people." Doth he
mean the rabble or the legislature, &c. In this sense it may be true,
that the legislature giveth leave to the bishops to appoint, and they
appoint themselves, I mean, the executive power appoints, &c. He sheweth
his ignorance in government. As to High Church he carrieth it a
prodigious way, and includeth, in the idea of it, more than others will
allow.
Page 239 "Though it be customary to admit none to the ministry who are
not approved by the bishops or priests, &c." One of his principles to
expose.
_Ibid_ "If every one has not an inherent right to choose his own guide,
then a man must be either of the religion of his guide, or, &c." That
would make delicate work in a nation. What would become of all our
churches? They must dwindle into conventicles. Show what would be the
consequence of this scheme in several points. This great reformer, if
his projects were reduced to practice, how many thousand sects, and
consequently tumults, &c. Men must be governed in speculation, at least
not suffered to vent them, because opinions tend to actions, which are
most governed by opinions, &c. If those who write for the church writ
no better, they would succeed but scurvily. But to see whether he be a
good writer, let us see when he hath published his second part.
Page 253 "An excellent author in his preface to the Account of Denmark."
This man judgeth and writeth much of a level. Molesworth's preface full
of stale profligate topics. That author wrote his book in spite to a
nation, as this doth to religion, and both perhaps on poor personal
piques[1].
[Footnote 19: This was Robert, Viscount Molesworth (1656-1725), who
was born in Dublin, and educated at Trinity College there. He was
ambassador at Copenhagen, but had to resign on account of a dispute with
the Danish king. The "Account of Denmark," which he wrote on his
return, was answered by Dr. King. [T. S.]]
_Ibid_ "By which means, and not by any difference in speculative
matters, they are more rich and populous." As if ever anybody thought
that a difference in speculative opinions made men richer or poorer, for
example, &c.
Page 258 "Play the Devil for God's sake." If this is meant for wit, I
would be glad to observe it, but in such cases I first look whether
there be common sense, &c.
Page 261 "Christendom has been the scene of perpetual wars, massacres,
&c." He doth not consider that most religious wars have been caused by
schisms, when the dissenting parties were ready to join with any
ambitious discontented man. The national religion always desireth peace,
even in her notions, for its interests.
Page 270. "Some have taken the liberty to compare a high church priest
in politics to a monkey in a glass-shop, where, as he can do no good, so
he never fails of doing mischief enough." That is his modesty, it is his
own simile, and it rather fits a man that does so and so, (meaning
himself.) Besides the comparison is foolish: So it is with _men_, as
with _stags_.
Page 276. "Their interest obliges them directly to promote tyranny." The
matter is, that Christianity is the fault, which spoils the priests, for
they were like other men, before they were priests. Among the Romans,
priests did not do so; for they had the greatest power during the
republic. I wonder he did not prove they spoiled Nero.
Page 277. "No princes have been more insupportable and done greater
violence to the commonwealth than those the clergy have honoured for
saints and martyrs." For example in our country, the princes most
celebrated by our clergy are, &c. &c. &c. And the quarrels since the
Conquest were nothing at all of the clergy, but purely of families, &c.
wherein the clergy only joined like other men.
Page 279. "After the Reformation,[20]I desire to know whether the
conduct of the clergy was anyways altered for the better, &c." Monstrous
misrepresentation. Does this man's spirit of declaiming let him forget
all truth of fact, as here, &c.? Shew it. Or doth he flatter himself, a
time will come in future ages, that men will believe it on his word? In
short, between declaiming, between misrepresenting, and falseness, and
charging Popish things, and independency huddled together, his whole
book is employed.
[Footnote 20: "Reformation" in 4to and 8vo editions, but Tindal's word
is "Restoration." [T.S.]]
Set forth at large the necessity of union in religion, and the
disadvantage of the contrary, and answer the contrary in Holland, where
they have no religion, and are the worst constituted government in the
world to last. It is ignorance of causes and appearances which makes
shallow people judge so much to their advantage. They are governed by
the administration and almost legislature of Holland through advantage
of property; nor are they fit to be set in balance with a noble kingdom,
&c. like a man that gets a hundred pounds a year by hard labour, and one
that has it in land.
Page 280. "It may be worth enquiring, whether the difference between the
several sects in England, &c." A noble notion started, that union in the
Church must enslave the kingdom: reflect on it. This man hath somewhere
heard, that it is a point of wit to advance paradoxes, and the bolder
the better. But the wit lies in maintaining them, which he neglecteth,
and formeth imaginary conclusions from them, as if they were true and
uncontested.
He adds, "That in the best constituted Church, the greatest good which,
can be expected of the ecclesiastics, is from their divisions." This is
a maxim deduced from a gradation of false suppositions. If a man should
turn the tables, and argue that all the debauchery, atheism,
licentiousness, &c. of the times, were owing to the poverty of the
clergy, &c. what would he say? There have been more wars of religion
since the ruin of the clergy, than before, in England. All the civil
wars before were from other causes.
Page 283. "Prayers are made in the loyal university of Oxford, to
continue the throne free from the contagion of schism. See Mather's
sermon on the 29th of May, 1705." Thus he ridicules the university while
he is eating their bread. The whole university comes with the most loyal
addresses, yet that goes for nothing. If one indiscreet man drops an
indiscreet word, all must answer for it.
Page 286. "By allowing all, who hold no opinions prejudicial to the
state, and contribute equally with their fellow-subjects to its support,
equal privileges in it." But who denies that of the dissenters? The
Calvinist scheme, one would not think, proper for monarchy. Therefore,
they fall in with the Scotch, Geneva, and Holland; and when they had
strength here, they pulled down the monarchy. But I will tell an opinion
they hold prejudicial to the state in his opinion; and that is, that
they are against toleration, of which, if I do not shew him ten times
more instances from their greatest writers, than he can do of passive
obedience among the clergy, I have done.
"Does not justice demand, that they who alike contribute to the burden,
should alike receive the advantage?" Here is another of his maxims
closely put without considering what exceptions may be made. The Papists
have contributed doubly (being so taxed) therefore by this rule they
ought to have double advantage. Protection in property, leave to trade
and purchase, &c. are enough for a government to give. Employments in a
state are a reward for those who entirely agree with it, &c. For
example, a man, who upon all occasions declared his opinion of a
commonwealth to be preferable to a monarchy, would not be a fit man to
have employments; let him enjoy his opinion, but not be in a capacity of
reducing it to practice, &c.
Page 287. "There can be no alteration in the established mode of Church
discipline, which is not made in a legal way." Oh, but there are several
methods to compass this legal way, by cunning, faction, industry. The
common people, he knows, may be wrought upon by priests; these may
influence the faction, and so compass a very pernicious law, and in a
legal way ruin the state; as King Charles I. began to be ruined in a
legal way, by passing bills, &c.
Page 288. "As everything is persecution, which puts a man in a worse
condition than his neighbours." It is hard to think sometimes whether
this man is hired to write for or against dissenters and the sects. This
is their opinion, although they will not own it so roundly. Let this be
brought to practice: Make a quaker lord chancellor, who thinketh paying
tithes unlawful. And bring other instances to shew that several
employments affect the Church.
_Ibid_. "Great advantage which both Church and state have got by the
kindness already shewn to dissenters." Let them then be thankful for
that. We humour children for their good sometimes, but too much may
hurt. Observe that this 64th paragraph just contradicts the former. For,
if we have advantage by kindness shewn dissenters, then there is no
necessity of banishment, or death.
Page 290. "Christ never designed the holy Sacrament should be
prostituted to serve a party. And that people should be bribed by a
place to receive unworthily." Why, the business is, to be sure, that
those who are employed are of the national church; and the way to know
it is by receiving the sacrament, which all men ought to do in their own
church; and if not, are hardly fit for an office; and if they have those
moral qualifications he mentioneth, joined to religion, no fear of
receiving unworthily. And for this there might be a remedy: To take an
oath, that they are of the same principles, &c. for that is the end of
receiving; and that it might be no bribe, the bill against occasional
conformity would prevent entirely.
_Ibid_. "Preferring men not for their capacity, but their zeal to the
Church." The misfortune is, that if we prefer dissenters to great posts,
they will have an inclination to make themselves the national church,
and so there will be perpetual struggling; which case may be dangerous
to the state. For men are naturally wishing to get over others to their
own opinion: Witness this writer, who hath published as singular and
absurd notions as possible, yet hath a mighty zeal to bring us over to
them, &c.
Page 292. Here are two pages of scurrilous faction, with a deal of
reflections on great persons. Under the notion of High-Churchmen, he
runs down all uniformity and church government. Here is the whole Lower
House of Convocation, which represents the body of the clergy and both
universities, treated with rudeness by an obscure, corrupt member, while
he is eating their bread.
Page 294. "The reason why the middle sort of people retain so much of
their ancient virtue &c. is because no such pernicious notions are the
ingredients of their education; which 'tis a sign are infinitely absurd,
when so many of the gentry and nobility can, notwithstanding their
prepossession, get clear of them." Now the very same argument lies
against religion, morality, honour, and honesty, which are, it seems,
but prejudices of education, and too many get clear of them. The middle
sort of people have other things to mind than the factions of the age.
He always assigneth many causes, and sometimes with reason, since he
maketh imaginary effects. He quarrels at power being lodged in the
clergy: When there is no reasonable Protestant, clergy, or laity, who
will not readily own the inconveniences by too great power and wealth,
in any one body of men, ecclesiastics, or seculars: But on that account
to weed up the wheat with the tares; to banish all religion, because it
is capable of being corrupted; to give unbounded licence to all sects,
&c.--And if heresies had not been used with some violence in the
primitive age, we should have had, instead of true religion, the most
corrupt one in the world.
Page 316. "The Dutch, and the rest of our presbyterian allies, &c." The
Dutch will hardly thank him for this appellation. The French Huguenots,
and Geneva Protestants themselves, and others, have lamented the want of
episcopacy, and approved ours, &c. In this and the next paragraph, the
author introduceth the arguments he formerly used, when he turned papist
in King James's time; and loth to lose them, he gives them a new turn;
and they are the strongest In his book, at least have most artifice.
Page 333. "'Tis plain, all the power the bishops have, is derived from
the people, &c." In general the distinction lies here. The permissive
power of exercising jurisdiction, lies in the people, or legislature, or
administrator of a kingdom; but not of making him a bishop. As a
physician that commenceth abroad, may be suffered to practise in London
or be hindered; but they have not the power of creating him a doctor,
which is peculiar to a university. This is some allusion; but the thing
is plain, as it seemeth to me, and wanteth no subterfuge, &c.
Page 338. "A journeyman bishop to ordain for him." Doth any man think,
that writing at this rate, does the author's cause any service? Is it
his wit or his spleen that he cannot govern?
Page 364. "Can any have a right to an office without having a right to
do those things in which the office consists?" I answer, the ordination
is valid. But a man may prudentially forbid to do some things. As a
clergyman may marry without licence or banns; the marriage is good; yet
he is punishable for it.
Page 368. "A choice made by persons who have no right to choose, is an
error of the first concoction." That battered simile again; this is
hard. I wish the physicians had kept that a secret, it lieth so ready
for him to be witty with.
Page 370. "If prescription can make mere nullities to become good and
valid, the laity may be capable of all manner of ecclesiastical power,
&c." There is a difference; for here the same way is kept, although
there might be breaches; but it is quite otherwise, if you alter the
whole method from what it was at first. We see bishops: There always
were bishops: It is the old way still. So a family is still held the
same, although we are not sure of the purity of every one of the race.
Page 380. "It is said, That every nation is not a complete body politic
within itself as to ecclesiasticals. But the whole church, say they,
composes such a body, and Christ is the head of it. But Christ's
headship makes Christians no more one body politic with respect to
ecclesiasticals than to civils." Here we must shew the reason and
necessity of the Church being a corporation all over the world: To avoid
heresies, and preserve fundamentals, and hinder corrupting of Scripture,
&c. But there are no such necessities in government, to be the same
everywhere, &c. It is something like the colleges in a university; they
all are independent, yet, joined, are one body. So a general council
consisteth of many persons independent of one another, &c.
However there is such a thing as _jus gentium_, &c. And he that is
doctor of physic, or law, is so in any university of Europe, like the
_Respublica Literaria_. Nor to me does there seem anything
contradicting, or improper in this notion of the Catholic Church; and
for want of such a communion, religion is so much corrupted, and would
be more, if there were [not] more communion in this than in civils. It
is of no import to mankind how nations are governed; but the preserving
the purity of religion is best held up by endeavouring to make it one
body over the world. Something like as there is in trade. So to be able
to communicate with all Christians we come among, is at least to be
wished and aimed at as much as we can.
Page 384. "In a word, if the bishops are not supreme, &c." Here he
reassumeth his arguments for Popery, that there cannot be a body politic
of the Church through the whole world, without a visible head to have
recourse to. These were formerly writ to advance Popery, and now to put
an absurdity upon the hypothesis of a Catholic Church. As they say in
Ireland, in King James's time, they built mass-houses, which we make
very good barns of.
Page 388. "Bishops are, under a _premunire_ obliged to confirm and
consecrate the person named in the _congé d'Élire_." This perhaps is
complained of. He is permitted to do it. We allow the legislature may
hinder if they please; as they may turn out Christianity, if they think
fit.
Page 389. "It is the magistrate who empowers them to do more for other
bishops than they can for themselves, since they cannot appoint their
own successors." Yes they could, if the magistrate would let them. Here
is an endless splutter, and a parcel of perplexed distinctions upon no
occasion. All that the clergy pretend to, is a right of qualifying men
for the ministry, something like what a university doth with degrees.
This power they claim from God, and that the civil power cannot do it as
pleasing to God without them; but they may choose whether they will
suffer it or no. A religion cannot be crammed down a nation's throat
against their will; but when they receive a religion, it is supposed
they receive as their converters give it; and, upon that foot, they
cannot justly mingle their own methods, that contradict that religion,
&c.
Page 390. "With us the bishops act only ministerially and by virtue of
the regal commission, by which the prince firmly enjoins and commands
them to proceed in choosing, confirming, and consecrating, &c." Suppose
we held it unlawful to do so: How can we help it? but does that make it
rightful, if it be not so? Suppose the author lived in a heathen
country, where a law would be made to call Christianity idolatrous;
would that be a topic for him to prove it so by, &c.? And why do the
clergy incur a _pre-munire;_--To frighten them--Because the law
understandeth, that, if they refuse, the chosen cannot be a bishop: But,
if the clergy had an order to do it otherwise than they have prescribed,
they ought and would incur an hundred rather.
Page 402. "I believe the Catholic Church, &c." Here he ridicules the
Apostles' Creed.--Another part of his scheme.--By what he says in these
pages, it is certain, his design is either to run down Christianity, or
set up Popery; the latter it is more charitable to think, and, from his
past life, highly probable.
Page 405. "That which gave the Papists so great advantage was,
clergymen's talking so very inconsistent with themselves, &c." State the
difference here between our separation from Rome, and the dissenters
from us, and shew the falseness of what he sayeth. I wish he would tell
us what he leaveth for a clergyman to do, if he may not instruct the
people in religion, and if they should not receive his instructions.
Page 411. "The restraint of the press a badge of Popery." Why is that a
badge of Popery? Why not restrain the press to those who would confound
religion, as in civil matters? But this toucheth himself. He would
starve, perhaps, &c, Let him get some honester livelihood then. It is
plain, all his arguments against constraint, &c. favour the papists as
much as dissenters; for both have opinions that may affect the peace of
the state.
Page 413. "Since this discourse, &c." And must we have another volume on
this one subject of independency? Or, is it to fright us? I am not of
Dr. Hickes's mind, _Qu'il venge_. I pity the readers, and the clergy
that must answer it, be it ever so insipid. Reflect on his sarcastic
conclusion, &c.
***** ***** ***** *****
A
PREFACE
TO THE
B---P OF S----M'S
INTRODUCTION, &c.
NOTE.