simply to save their benefices. The motive was no doubt strong. That a clergyman who was a husband and a father should look forward with dread to the first of August and the first of February was natural. But he would do well to remember that, however terrible might be the day of suspension and the day of deprivation, there would assuredly come two other days more terrible still, the day of death and the day of judgment.[1]
The swearing clergy, as they were called, were not a little perplexed by this reasoning. Nothing embarrassed them more than the analogy which the nonjurors were never weary of pointing out between the usurpation of Cromwell and the usurpation of William. For there was in that age no High Churchman who would not have thought himself reduced to an absurdity if he had been reduced to the necessity of saying that the Church had commanded her sons to obey Cromwell. And yet it was impossible to prove that William was more fully in possession of supreme power than Cromwell had been. The swearers therefore avoided coming to close quarters with the nonjurors on this point as carefully as the nonjurors avoided coming to close quarters with the swearers on the question touching the practice of the primitive Church.
The truth is that the theory of government which had long been taught by the clergy was so absurd that it could lead to nothing but absurdity. Whether the priest who adhered to that theory swore or refused to swear, he was alike unable to give a rational explanation of his conduct. If he swore, he could vindicate his swearing only by laying down propositions against which every honest heart instinctively revolts, only by proclaiming that Christ had commanded the Church to desert the righteous cause as soon as that cause ceased to prosper, and to strengthen the hands of successful villany against afflicted virtue. And yet, strong as were the objections to this doctrine, the objections to the doctrine of the nonjuror were, if possible, stronger still. According to him, a Christian nation ought always to be in a
- ↑ 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.
