The History of England, from the Accession of James II — Volume 3

435 (return)

[ I will quote a passage or two from the despatches written at this time by Avaux. On September 7/17. he says: "De quelque coste qu'on se tournat, on ne pouvoir rien prevoir que de desagreable. Mais dans cette extremite chacun s'est evertue. Les officiers ont fait leurs recrues avec beaucoup de diligence." Three days later he says: "Il y a quinze jours que nous n'esperions guare de pouvoir mettre les choses en si bon estat mais my Lord Tyrconnel et tous les Irlandais ont travaille avec tant d'empressement qu'on s'est mis en estat de deffense."]

436 (return)

[ Avaux, Aug 25/Sep 4 Aug 26/Sep 5; Life of James, ii. 373.; Melfort's vindication of himself among the Nairne Papers. Avaux says: "Il pourra partir ce soir a la nuit: car je vois bien qu'il apprehende qu'il ne sera pas sur pour luy de partir en plein jour."]

437 (return)

[ Story's Impartial History of the Wars of Ireland, 1693; Life of James, ii. 374; Avaux, Sept. 7/17 1689; Nihell's journal, printed in 1689, and reprinted by Macpherson.]

438 (return)

[ Story's Impartial History.]

439 (return)

[ Ibid.]

440 (return)

[ Avaux, Sep. 10/20. 1689; Story's Impartial History; Life of James, ii. 377, 378 Orig. Mem. Story and James agree in estimating the Irish army at about twenty thousand men. See also Dangeau, Oct. 28. 1689.]

441 (return)

[ Life of James, ii. 377, 378. Orig. Mem.]

442 (return)

[ See Grey's Debates, Nov. 26, 27, 28. 1689, and the Dialogue between a Lord Lieutenant and one of his deputies, 1692.]

443 (return)

[ Nihell's Journal. A French officer, in a letter to Avaux, written soon after Schomberg's landing, says, "Les Huguenots font plus de mal que les Anglois, et tuent force Catholiques pour avoir fait resistance."]

444 (return)

[ Story; Narrative transmitted by Avaux to Seignelay, Nov 26/Dec 6 1689 London Gazette, Oct. 14. 1689. It is curious that, though Dumont was in the camp before Dundalk, there is in his MS. no mention of the conspiracy among the French.]

445 (return)

[ Story's Impartial History; Dumont MS. The profaneness and dissoluteness of the camp during the sickness are mentioned in many contemporary pamphlets both in verse and prose. See particularly a Satire entitled Reformation of Manners, part ii.]

446 (return)

[ Story's Impartial History.]

447 (return)

[ Avaux, Oct. 11/21. Nov. 14/24 1689; Story's Impartial History; Life of James, ii. 382, 383. Orig. Mem.; Nihell's Journal.]

448 (return)

[ Story's Impartial History; Schomberg's Despatches; Nihell's Journal, and James's Life; Burnet, ii. 20.; Dangeau's journal during this autumn; the Narrative sent by Avaux to Seignelay, and the Dumont MS. The lying of the London Gazette is monstrous. Through the whole autumn the troops are constantly said to be in good condition. In the absurd drama entitled the Royal Voyage, which was acted for the amusement of the rabble of London in 1689, the Irish are represented as attacking some of the sick English. The English put the assailants to the rout, and then drop down dead.]

449 (return)

[ See his despatches in the appendix to Dalrymple's Memoirs.]

450 (return)

[ London Gazette; May 20 1689.]

451 (return)

[ Commons' Journals, Nov. 13, 23. 1689; Grey's Debates, Nov. 13. 14. 18. 23. 1689. See, among numerous pasquinades, the Parable of the Bearbaiting, Reformation of Manners, a Satire, the Mock Mourners, a Satire. See also Pepys's Diary kept at Tangier, Oct. 15. 1683.]

452 (return)

[ The best account of these negotiations will be found in Wagenaar, lxi. He had access to Witsen's papers, and has quoted largely from them. It was Witsen who signed in violent agitation, "zo als" he says, "myne beevende hand getuigen kan." The treaties will be found in Dumont's Corps Diplomatique. They were signed in August 1689.]

453 (return)

[ The treaty between the Emperor and the States General is dated May 12. 1689. It will be found in Dumont's Corps Diplomatique.]

454 (return)

[ See the despatch of Waldeck in the London Gazette, Aug. 26, 1689; historical Records of the First Regiment of Foot; Dangeau, Aug. 28.; Monthly Mercury, September 1689.]

455 (return)

[ See the Dear Bargain, a Jacobite pamphlet clandestinely printed in 1690. "I have not patience," says the writer, "after this wretch (Marlborough) to mention any other. All are innocent comparatively, even Kirke himself."]

456 (return)

[ See the Mercuries for September 1689, and the four following months. See also Welwood's Mercurius Reformatus of Sept. 18. Sept. 25. and Oct. 8. 1689. Melfort's Instructions, and his memorials to the Pope and the Cardinal of Este, are among the Nairne Papers; and some extracts have been printed by Macpherson.]

457 (return)

[ See the Answer of a Nonjuror to the Bishop of Sarum's challenge in the Appendix to the Life of Kettlewell. Among the Tanner MSS. in the Bodleian Library is a paper which, as Sancroft thought it worth preserving, I venture to quote. The writer, a strong nonjuror, after trying to evade, by many pitiable shifts the argument drawn by a more compliant divine from the practice of the primitive Church, proceeds thus: "Suppose the primitive Christians all along, from the time of the very Apostles, had been as regardless of their oaths by former princes as he suggests will he therefore say that their practice is to be a rule? Ill things have been done, and very generally abetted, by men of otherwise very orthodox principles." The argument from the practice of the primitive Christians is remarkably well put in a tract entitled The Doctrine of Nonresistance or Passive Obedience No Way concerned in the Controversies now depending between the Williamites and the Jacobites, by a Lay Gentleman, of the Communion of the Church of England, as by Law establish'd, 1689.]

458 (return)

[ One of the most adulatory addresses ever voted by a Convocation was to Richard the Third. It will be found in Wilkins's Concilia. Dryden, in his fine rifacimento of one of the finest passages in the Prologue to the Canterbury Tales, represents the Good Parson as choosing to resign his benefice rather than acknowledge the Duke of Lancaster to be King of England. For this representation no warrant can be found in Chaucer's Poem, or any where else. Dryden wished to write something that would gall the clergy who had taken the oaths, and therefore attributed to a Roman Catholic priest of the fourteenth century a superstition which originated among the Anglican priests of the seventeenth century.]

459 (return)

[ See the defence of the profession which the Right Reverend Father in God John Lake, Lord Bishop of Chichester, made upon his deathbed concerning passive obedience and the new oaths. 1690.]

460 (return)

[ London Gazette, June 30. 1689; Narcissus Luttrell's Diary. "The eminentest men," says Luttrell.]

461 (return)

[ See in Kettlewell's Life, iii. 72., the retractation drawn by him for a clergyman who had taken the oaths, and who afterwards repented of having done so.]

462 (return)

[ See the account of Dr. Dove's conduct in Clarendon's Diary, and the account of Dr. Marsh's conduct in the Life of Kettlewell.]

463 (return)

[ The Anatomy of a Jacobite Tory, 1690.]

464 (return)

[ Dialogue between a Whig and a Tory.]

465 (return)

[ Narcissus Luttrell's Diary, Nov. 1697, Feb. 1692.]

466 (return)

[ Life of Kettlewell, iii. 4.]

467 (return)

[ 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.]

468 (return)

[ 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.]

469 (return)

[ Ware's History of the Writers of Ireland, continued by Harris.]

470 (return)

[ Letter to a member of the Convention, 1689]

471 (return)

[ Johnson's Notes on the Phoenix Edition of Burnet's Pastoral Letter, 1692.]

472 (return)

[ 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.]

473 (return)

[ 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.]

474 (return)

[ 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.]

475 (return)

[ 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."]

476 (return)

[ See Leslie's Rehearsals, No. 286, 287.]

477 (return)

[ See his works, and the highly curious life of him which was compiled from the papers of his friends Hickes and Nelson.]

478 (return)

[ 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.]

479 (return)

[ Cyprian, in one of his Epistles, addresses the confessors thus: "Quosdam audio inficere numerum vestrum, et laudem praecipui nominis prava sua conversatione destruere... Cum quanto nominis vestri pudore delinquitur quando alius aliquis temulentus et lasciviens demoratur; alius in eam patriam unde extorris est regreditur, ut deprehensus non eam quasi Christianus, sed quasi nocens pereat." He uses still stronger language in the book de Unitate Ecclesiae: "Neque enim confessio immunem facet ab insidiis diaboli, aut contra tentationes et pericula et incursus atque impetus saeculares adhuc in saeculo positum perpetua securitate defendit; caeterum nunquam in confessoribus fraudes et stupra et adulteria postmodum videremus, quae nunc in quibusdam videntes ingemiscimus et dolemus."]

480 (return)

[ Much curious information about the nonjurors will be found in the Biographical Memoirs of William Bowyer, printer, which forms the first volume of Nichols's Literary Anecdotes of the eighteenth century. A specimen of Wagstaffe's prescriptions is in the Bodleian Library.]

481 (return)

[ Cibber's play, as Cibber wrote it, ceased to be popular when the Jacobites ceased to be formidable, and is now known only to the curious. In 1768 Bickerstaffe altered it into the Hypocrite, and substituted Dr. Cantwell, the Methodist, for Dr. Wolfe, the Nonjuror. "I do not think," said Johnson, "the character of the Hypocrite justly applicable to the Methodists; but it was very applicable to the nonjurors." Boswell asked him if it were true that the nonjuring clergymen intrigued with the wives of their patrons. "I am afraid," said Johnson, "many of them did." This conversation took place on the 27th of March 1775. It was not merely in careless tally that Johnson expressed an unfavourable opinion of the nonjurors. In his Life of Fenton, who was a nonjuror, are these remarkable words: "It must be remembered that he kept his name unsullied, and never suffered himself to be reduced, like too many of the same sect to mean arts and dishonourable shifts." See the Character of a Jacobite, 1690. Even in Kettlewell's Life compiled from the papers of his friends Hickes and Nelson, will be found admissions which show that, very soon after the schism, some of the nonjuring clergy fell into habits of idleness, dependence, and mendicancy, which lowered the character of the whole party. "Several undeserving persons, who are always the most confident, by their going up and down, did much prejudice to the truly deserving, whose modesty would not suffer them to solicit for themselves...... Mr. Kettlewell was also very sensible that some of his brethren spent too much of their time in places of concourse and news, by depending for their subsistence upon those whom they there got acquainted with."]

482 (return)

[ Reresby's Memoirs, 344]

483 (return)

[ Birch's Life of Tillotson.]

484 (return)

[ See the Discourse concerning the Ecclesiastical Commission, 1689.]

485 (return)

[ Birch's Life of Tillotson; Life of Prideaux; Gentleman's Magazine for June and July, 1745.]

486 (return)

[ Diary of the Proceedings of the Commissioners, taken by Dr. Williams afterwards Bishop of Chichester, one of the Commissioners, every night after he went home from the several meetings. This most curious Diary was printed by order of the House of Commons in 1854.]

487 (return)

[ Williams's Diary.]

488 (return)

[ Williams's Diary.]

489 (return)

[ Ibid.]

490 (return)

[ See the alterations in the Book of Common Prayer prepared by the Royal Commissioners for the revision of the Liturgy in 1689, and printed by order of the House of Commons in 1854.]

491 (return)

[ It is difficult to conceive stronger or clearer language than that used by the Council. Touton toinun anagnosthenton orisan e agia sunodos, eteran pistin medeni ekseinai prospherein, egoun suggraphein, e suntithenia, para ten oristheisan para ton agion pateron ton en te Nikaeon sunegthonton sun agio pneumati tous de tolmontas e suntithenai pistin eteran, egoun prokomizein, e prospherein tois ethegousin epistrephein eis epignosin tes agetheias e eks Ellinismou e eks Ioudaismon, i eks aireseos oiasdepotoun, toutous, ei men eien episkopoi i klerikoi, allotrious einai tous episkopon, tes episkopes, kai tous klerikous ton kliron ei de laikoi eien, agathematizesthai—Concil. Ephes. Actio VI.]

492 (return)

[ Williams's Diary; Alterations in the Book of Common Prayer.]

493 (return)

[ It is curious to consider how those great masters of the Latin tongue who used to sup with Maecenas and Pollio would have been perplexed by "Tibi Cherubim et Seraphim incessabili voce proclamant, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth;" or by "Ideo cum angelis et archangelis, cum thronis et dominationibus."]

494 (return)

[ I will give two specimens of Patrick's workmanship. "He maketh me," says David, "to lie down in green pastures: he leadeth me beside the still waters." Patrick's version is as follows: "For as a good shepherd leads his sheep in the violent heat to shady places, where they may lie down and feed (not in parched but) in fresh and green pastures, and in the evening leads them (not to muddy and troubled waters, but) to pure and quiet streams; so hath he already made a fair and plentiful provision for me, which I enjoy in peace without any disturbance."

In the Song of Solomon is an exquisitely beautiful verse. "I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love." Patrick's version runs thus: "So I turned myself to those of my neighbours and familiar acquaintance who were awakened by my cries to come and see what the matter was; and conjured them, as they would answer it to God, that, if they met with my beloved, they would let him know—What shall I say?—What shall I desire you to tell him but that I do not enjoy myself now that I want his company, nor can be well till I recover his love again."]

495 (return)

[ William's dislike of the Cathedral service is sarcastically noticed by Leslie in the Rehearsal, No. 7. See also a Letter from a Member of the House of Commons to his Friend in the Country, 1689, and Bisset's Modern Fanatic, 1710.]

496 (return)

[ See the Order in Council of Jan. 9. 1683.]

497 (return)

[ See Collier's Desertion discussed, 1689. Thomas Carte, who was a disciple, and, at one time, an assistant of Collier, inserted, so late as the year 1747, in a bulky History of England, an exquisitely absurd note in which he assured the world that, to his certain knowledge, the Pretender had cured the scrofula, and very gravely inferred that the healing virtue was transmitted by inheritance, and was quite independent of any unction. See Carte's History of England, vol, i. page 297.]

498 (return)

[ See the Preface to a Treatise on Wounds, by Richard Wiseman, Sergeant Chirurgeon to His Majesty, 1676. But the fullest information on this curious subject will be found in the Charisma Basilicon, by John Browne, Chirurgeon in ordinary to His Majesty, 1684. See also The Ceremonies used in the Time of King Henry VII. for the Healing of them that be Diseased with the King's Evil, published by His Majesty's Command, 1686; Evelyn's Diary, March 18. 1684; and Bishop Cartwright's Diary, August 28, 29, and 30. 1687. It is incredible that so large a proportion of the population should have been really scrofulous. No doubt many persons who had slight and transient maladies were brought to the king, and the recovery of these persons kept up the vulgar belief in the efficacy of his touch.]

499 (return)

[ Paris Gazette, April 23. 1689.]

500 (return)

[ See Whiston's Life of himself. Poor Whiston, who believed in every thing but the Trinity, tells us gravely that the single person whom William touched was cured, notwithstanding His Majesty's want of faith. See also the Athenian Mercury of January 16. 1691.]

501 (return)

[ In several recent publications the apprehension that differences might arise between the Convocation of York and the Convocation of Canterbury has been contemptuously pronounced chimerical. But it is not easy to understand why two independent Convocations should be less likely to differ than two Houses of the same Convocation; and it is matter of notoriety that, in the reigns of William the Third and Anne, the two Houses of the Convocation of Canterbury scarcely ever agreed.]

502 (return)

[ Birch's Life of Tillotson; Life of Prideaux. From Clarendon's Diary, it appears that he and Rochester were at Oxford on the 23rd of September.]

503 (return)

[ See the Roll in the Historical Account of the present Convocation, appended to the second edition of Vox Cleri, 1690. The most considerable name that I perceive in the list of proctors chosen by the parochial clergy is that of Dr. John Mill, the editor of the Greek Testament.]

504 (return)

[ Tillotson to Lady Russell, April 19. 1690.]

505 (return)

[ Birch's Life of Tillotson. The account there given of the coldness between Compton and Tillotson was taken by Birch from the MSS. of Henry Wharton, and is confirmed by many circumstances which are known from other sources of intelligence.]

506 (return)

[ Chamberlayne's State of England, 18th edition.]

507 (return)

[ Condo ad Synodum per Gulielmum Beveregium, 1689.]

508 (return)

[ Narcissus Luttrell's Diary; Historical Account of the Present Convocation.]

509 (return)

[ Kennet's History, iii. 552.]

510 (return)

[ Historical Account of the Present Convocation, 1689.]

511 (return)

[ Historical Account of the Present Convocation; Burnet, ii. 58.; Kennet's History of the Reign of William and Mary.]

512 (return)

[ Historical Account of the Present Convocation; Kennet's History.]

513 (return)

[ Historical Account of the Present Convocation; Kennet.]

514 (return)

[ Historical Account of the Present Convocation.]

515 (return)

[ That there was such a jealousy as I have described is admitted in the pamphlet entitled Vox Cleri. "Some country ministers now of the Convocation, do now see in what great ease and plenty the City ministers live, who have their readers and lecturers, and frequent supplies, and sometimes tarry in the vestry till prayers be ended, and have great dignities in the Church, besides their rich parishes in the City." The author of this tract, once widely celebrated, was Thomas Long, proctor for the clergy of the diocese of Exeter. In another pamphlet, published at this time, the rural clergymen are said to have seen with an evil eye their London brethren refreshing themselves with sack after preaching. Several satirical allusions to the fable of the Town Mouse and the Country Mouse will be found in the pamphlets of that winter.]