FN 467 See Turner's Letter to Sancroft, dated on Ascension Day, 1689. The original is among the Tanner MSS. in the Bodleian Library. But the letter will be found with much other curious matter in the Life of Ken by a Layman, lately published. See also the Life of Kettlewell, iii. 95.; and Ken's letter to Burnet, dated Oct. 5. 1689, in Hawkins's Life of Ken. "I am sure," Lady Russell wrote to Dr. Fitzwilliam, "the Bishop of Bath and Wells excited others to comply, when he could not bring himself to do so, but rejoiced when others did." Ken declared that he had advised nobody to take the oaths, and that his practice had been to remit those who asked his advice to their own studies and prayers. Lady Russell's assertion and Ken's denial will be found to come nearly to the same thing, when we make those allowances which ought to be made for situation and feeling, even in weighing the testimony of the most veracious witnesses. Ken, having at last determined to cast in his lot with the nonjurors, naturally tried to vindicate his consistency as far as he honestly could. Lady Russell, wishing to induce her friend to take the oaths, naturally made as munch of Ken's disposition to compliance as she honestly could. She went too far in using the word "excited." On the other hand it is clear that Ken, by remitting those who consulted him to their own studies and prayers, gave them to understand that, in his opinion, the oath was lawful to those who, after a serious inquiry, thought it lawful. If people had asked him whether they might lawfully commit perjury or adultery, he would assuredly have told them, not to consider the point maturely and to implore the divine direction, but to abstain on peril of their souls.
FN 468 See the conversation of June 9. 1784, in Boswell's Life of Johnson, and the note. Boswell, with his usual absurdity, is sure that Johnson could not have recollected "that the seven bishops, so justly celebrated for their magnanimous resistance to arbitrary power, were yet nonjurors." Only five of the seven were nonjurors; and anybody but Boswell would have known that a man may resist arbitrary power, and yet not be a good reasoner. Nay, the resistance which Sancroft and the other nonjuring bishops offered to arbitrary power, while they continued to hold the doctrine of nonresistance, is the most decisive proof that they were incapable of reasoning. It must be remembered that they were prepared to take the whole kingly power from James and to bestow it on William, with the title of Regent. Their scruple was merely about the word King.
I am surprised that Johnson should have pronounced William Law no reasoner. Law did indeed fall into great errors; but they were errors against which logic affords no security. In mere dialectical skill he had very few superiors. That he was more than once victorious over Hoadley no candid Whig will deny. But Law did not belong to the generation with which I have now to do.
FN 469 Ware's History of the Writers of Ireland, continued by Harris.
FN 470 Letter to a member of the Convention, 1689FN 471 Johnson's Notes on the Phoenix Edition of Burnet's Pastoral Letter, 1692.
FN 472 The best notion of Hickes's character will be formed from his numerous controversial writings, particularly his Jovian, written in 1684, his Thebaean Legion no Fable, written in 1687, though not published till 1714, and his discourses upon Dr.
Burnet and Dr. Tillotson, 1695. His literary fame rests on works of a very different kind.
FN 473 Collier's Tracts on the Stage are, on the whole his best pieces. But there is much that is striking in his political pamphlets. His "Persuasive to Consider anon, tendered to the Royalists, particularly those of the Church of England," seems to me one of the best productions of the Jacobite press.
FN 474 See Brokesby's Life of Dodwell. The Discourse against Marriages in different Communions is known to me, I ought to say, only from Brokesby's copious abstract. That Discourse is very rare. It was originally printed as a preface to a sermon preached by Leslie. When Leslie collected his works he omitted the discourse, probably because he was ashamed of it. The Treatise on the Lawfulness of Instrumental Music I have read; and incredibly absurd it is.
FN 475 Dodwell tells us that the title of the work in which he first promulgated this theory was framed with great care and precision. I will therefore transcribe the title-page. "An Epistolary Discourse proving from Scripture and the First Fathers that the Soul is naturally Mortal, but Immortalized actually by the Pleasure of God to Punishment or to Reward, by its Union with the Divine Baptismal Spirit, wherein is proved that none have the Power of giving this Divine Immortalizing Spirit since the Apostles but only the Bishops. By H. Dodwell." Dr. Clarke, in a Letter to Dodwell (1706), says that this Epistolary Discourse is "a book at which all good men are sorry, and all profane men rejoice."FN 476 See Leslie's Rehearsals, No. 286, 287.
FN 477 See his works, and the highly curious life of him which was compiled from the papers of his friends Hickes and Nelson.
FN 478 See Fitzwilliam's correspondence with Lady Russell, and his evidence on the trial of Ashton, in the State Trials. The only work which Fitzwilliam, as far as I have been able to discover, ever published was a sermon on the Rye House Plot, preached a few weeks after Russell's execution. There are some sentences in this sermon which I a little wonder that the widow and the family forgave.
