frequently the Nonjurors are spoken of contemptuously, as men of narrow minds and perverted principles: but no one, who fully examines the subject, will indulge in such a tone of remark respecting men, who suffered so much from adherence to their principles.[1]
Most of the Clergy quietly quitted their livings on the first of February: but some of the Bishops and Dignitaries felt themselves bound to offer such resistance as they were able. Sancroft, therefore, did not immediately remove from his palace. He was permitted to remain for a season; but only in the hope, that he would retire quietly, in obedience to the Act. During his continuance at Lambeth, his Chaplains, Wharton and Needham, were in constant attendance, even after they had taken the Oath to William and Mary. The Archbishop was also anxious
- ↑ Kettlewell, Appen. No. vi. for the List of Names. Mr. Bowles also has published a list differing only in some few names from that in the Life of Kettle well. He observes, that he was not aware of any published list. See also "The Hereditary Right of the Crown of England," pp. 71, 72. Mr. Hallam's testimony is too important not to be noticed. "Eight Bishops, including the Primate and several of those who had been foremost in the defence of the Church during the late reign, with about four hundred of the Clergy, some of them highly distinguished, chose the more honourable course of refusing the new Oaths: and thus began the Schism of the Nonjurors, more mischievous in its commencement than its continuance, and not so dangerous to the government of William III. and George I. as the false submission of less sincere men." He adds in a note, after assigning reasons in favour of the imposition of the Oath, "Yet the effect of this expulsion was highly unfavourable to the new government: and it required all the influence of a Latitudinarian School of Divinity, led by Locke, which was very strong among the laity, under William, to counteract it." Const. Hist. iii. 148. Thus we have the unbiassed opinion of Mr. Hallam, that the Theology of the Revolution was of a Latitudinarian tendency.
