Note 314 — QUARRELS OF AUTHORS; (continued 3)

Marvell admirably describes Parker’s journey to London at the Restoration, where “he spent a considerable time in creeping into all corners and companies, horoscoping up and down concerning the duration of the government.” This term, so expressive of his political doubts, is from “Judicial Astrology,” then a prevalent study. “Not considering anything as best, but as most lasting and most profitable; and after having many times cast a figure, he at last satisfied himself that the episcopal government would endure as long as this king lived, and from thenceforwards cast about to find the highway to preferment. To do this, he daily enlarged not only his conversation but his conscience, and was made free of some of the town vices; imagining, like Muleasses, King of Tunis (for I take witness that on all occasions I treat him rather above his quality than otherwise), that by hiding himself among the onions he should escape being traced by his perfumes.” The narrative proceeds with a curious detail of all his sycophantic attempts at seducing useful patrons, among whom was the Archbishop of Canterbury. Then began “those pernicious books,” says Marvell, “in which he first makes all that he will to be law, and then whatsoever is law, to be divinity.” Parker, in his “Ecclesiastical Polity,” came at length to promulgate such violent principles as these, “He openly declares his submission to the government of a Nero and a Caligula, rather than suffer a dissolution of it.” He says, “it is absolutely necessary to set up a more severe government over men’s consciences and religious persuasions than over their vices and immoralities;” and that “men’s vices and debaucheries may lie more safely indulged than their consciences.” Is it not difficult to imagine that this man had once been an Independent, the advocate for every congregation being independent of a bishop or a synod?