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Page vi. "Idea of Government." A canting pedantic way, learned from Locke; and how prettily he shows it. Instance

Page vii. "25 Hen. VIII., c. 19, is a bar to any such divine right [of legislative power in the clergy.]" Absurd to argue against the clergy's divine right, because of the statute of Henry VIII. How does that destroy divine right? The sottish way of arguing; from what the parliament can do; from their power, &c.

Page viii." If the parliament did not think they had a plenitude of power in this matter, they would not have damned all the canons of 1640." What does he mean? A grave divine could not answer all his playhouse and Alsatia* cant, &c. He has read Hudibras, and many plays.

Ibid. "If the parliament can annul ecclesiastical laws, they must be able to make them." Distinguish, and show the silliness, &c.

Ibid. All that he says against the discipline, he might say the same against the doctrine, nay, against the belief of a God, viz. That the legislature might forbid it. The church forms and contrives canons; and the civil power, which is compulsive, confirms them.

Page ix. "There were no laws enacted but by the great council of the kingdom." And that was very often, chiefly, only bishops.

Ibid. "Laws settled by parliament to punish the clergy." What laws were those?

Page x. "The people are bound to no laws but of their own choosing." It is fraudulent; for

* Or White-friars, then a place of asylum, and frequented by sharpers, of whose gibberish there are several specimens in Shadwell's comedy, called the Squire of Alsatia.

they may consent to what others choose, and so people often do.

Page xiv, paragraph 6. "The clergy are not supposed to have any divine legislature, because that must be superior to all worldly power; and then the clergy might as well forbid the parliament to meet but when and where they please, &c." No such consequence at all. They have a power exclusive from all others. Ordained to act as clergy, but not govern in civil affairs; nor act without leave of the civil power.

Page xxv. "The parliament suspected the love of power natural to churchmen." Truly, so is the love of pudding, and most other things desirable in this life; and in that they are like the laity, as in all other things that are not good. And therefore, they are held not in esteem for what they are like in, but for their virtues. The true way to abuse them with effect, is to tell us some faults of theirs, that other men have not, or not so much of as they, &c. Might not any man speak full as bad of senates, diets, and parliaments, as he can do about councils; and as bad of princes, as he does of bishops?

Page xxxi. "They might as well have made cardinals Campegi and de Chinuchii, bishops of Salisbury and Worcester, as have enacted that their several sees and bishopricks were utterly void." No. The legislature might determine who should not be a bishop there, but not make a bishop.

Ibid. "Were not a great number deprived by parliament upon the Restoration?" Does he mean presbyters? What signifies that ?

Ibid. "Have they not trusted this power with our princes?" Why ay. But that argues not right, but power. Have they not cut off a king's

head? &c. The church must do the best they can, if not what they would.

Page xxxvi. "If tithes and first-fruits are paid to spiritual persons as such, the king or queen is the most spiritual person, &c." As if the firstfruits, &c. were paid to the king, as tithes to a spiritual person.

Page xliii. "King Charles II. thought fit that the bishops in Scotland should hold their bishopricks during will and pleasure: I do not find that high church complained of this as an encroachment, &c." No; but as a pernicious counsel of lord Loch. *

Page xliv. "The common law judges have a power to determine, whether a man has a legal right to the sacrament." They pretend it, but what we complain of as a most abominable hardship, &c.

Page xlv. "Giving men thus blindly to the devil, is an extraordinary piece of complaisance to a lay chancellor." He is something in the right; and therefore it is a pity there are any; and I hope the church will provide against it. But if the sentence be just, it is not the person, but the contempt. And if the author attacks a man on the highway, and takes but two-pence, he shall be sent to the gallows, more terrible to him than the devil, for his contempt of the law, &c.— Therefore he need not complain of being sent to hell.

Page lxiv. Mr Lesley may carry things too far, as it is natural, because the other extreme is so great. But what he says of the king's losses, since the church lands were given away, is too great a truth, &c.

This contraction does not precisely answer to any Scottish counsellor of the period. Lord Lauderdale is probably meant,


Page lxxvi. "To which I have nothing to plead, except the zeal I have for the church of England." You will see some pages farther, what he means by the church; but it is not fair, not to begin with telling us what is contained in the idea of a church, &c. Page lxxxiii. They will not be angry with me for thinking better of the church than they do, &c." No, but they will differ from you; because the worse the queen is pleased you think her better. I believe the church will not concern themselves much about your opinion of them, &c. Page lxxxiv. "But the popish, eastern, presbyterian and jacobite clergy, &c." This is like a general pardon, with such exceptions as make it useless, if we compute it, &c.

Page lxxxvii. "Misapplying of the word church, &c." This is cavilling. No doubt his project is for exempting the people; but that is not what in common speech we usually mean by the church. Besides, who does not know that distinction?

Ibid. "Constantly apply the same ideas to them." This is in old English, meaning the same thing.

Page lxxxix. "Demonstrates I could have no designs but the promoting of truth, &c.' Yes, several designs, as money, spleen, atheism, &c. What? will any man think truth was his design, and not money and malice? Does he expect the house will go into a committee for a bill to bring things to his scheme, to confound every thing? &c.

Some deny Tindal to be the author, and produce stories of his dullness and stupidity. But what is there in all this book, that the dullest man in England might not write, if he were angry and bold enough, and had no regard to truth?


Page 4. "WHETHER Lewis XIV. has such a power over Philip V.?" He speaks here of the unlimited, uncontrollable authority of fathers. A very foolish question; and his discourse hitherto, of government, weak and trivial, and liable to objections.

Ibid. "Whom he is to consider not as his own, but the Almighty's workmanship." A very likely consideration for the ideas of the state of nature. A very wrong deduction of paternal government; but that is nothing to the dispute,


Page 12. "And as such might justly be punished by every one in the state of nature." False; he does not seem to understand the state of nature, although he has borrowed it from Hobbes, &c.


Page 14. "Merely speculative points, and other indifferent things, &c. And why are speculative opinions so insignificant? do not men proceed in their practice according to their speculations? so, if the author were a chancellor, and one of his speculations were, that the poorer the clergy the better; would not that be of great use, if a cause came before him of tithes or church-lands?


Ibid. Which can only be known by examining whether men had any power in the state of nature over their own, or others actions, in these

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