“Then old Mysterio shook his silver hairs,
Loaded with learning, prophecy, and years.”
As with other students in the same school, his studies proved labour lost, for Dr. Johnson relates, that “his writings supplied the kitchen of his successor with fuel for many years;” but his character defied detraction, and whilst revered for his virtues, that reverence was increased by his “learning and longevity.”[383]
1688–1702.
Politics, rather than Divinity, recommended men as Bishops under William III. They were constitutional Whigs sympathizing in the objects and promoting the interests of the Revolution. The anti-Papal zeal, and the readiness of most of them to conciliate Nonconformists, gave them favour in the eyes of both King and Queen; nor should we overlook the influence of Tillotson and Burnet, the great ecclesiastical apostles of the period, in the advancement of these brethren. Sharpe’s promotion was owing to the former, probably Moore’s was owing to the latter.
In point of personal character the new Prelates will bear comparison with their predecessors. Kidder indeed never enjoyed the reputation for sanctity possessed by Ken. Tillotson, Tenison, Burnet, Stillingfleet, Patrick, Cumberland, and Fowler, were in mental power superior to Sancroft, Thomas, Lake, White, and Frampton; and as to personal religion, which admits not of precise judgment, there is no evidence that they were inferior. Stratford might easily surpass the disreputable Cartwright; the name of Hough is as illustrious as the name of Samuel Parker is disgraceful, and the name of Timothy Hall obscure. In political bias, ecclesiastical feeling, and theological opinion, the new Prelates differed from their predecessors, and must therefore have imported into their dioceses some new methods of procedure.[384]
BISHOPS.
Another class of Bishops consisted of men who appear in history as political celebrities.
Compton, Bishop of London, is familiar to the reader as an active revolutionist, a man of disappointed ambition, and a friend to the High Church party in Convocation. Having nothing to do with the Court after Queen Mary’s death, he steps out of historical notice for a while, spending his time in the quiet discharge of episcopal functions, and relieving himself in hours of leisure, amidst the flowers and shrubs of his beautiful garden at Fulham, with botanical studies, which brought him into scientific correspondence with Ray, Petiver, and Plunkenet. Other letters of his indicate the active and zealous part he took in electioneering affairs, seeking to promote the return of Church candidates;[385] and a charge he delivered soon after the Revolution, deals largely in warnings against heresy and schism, Popery and Dissent—with a few milder words at the end relative to a kind treatment of loving brethren, if “found humble and of a quiet spirit.”[386] Burnet speaks of Compton as “a generous and good-natured man, but easy and weak, and much in the power of others,”[387]—an estimate of his character, copied by Birch and repeated since; but as to Compton’s imputed weakness, it is right to remember that Burnet, after his right reverend brother’s alliance with the High Church party, cannot be regarded as an impartial witness. The fragment of a Greek inscription upon Compton’s tombstone at Fulham, if placed there by his request, would indicate a devout appreciation of the redemptive nature of the Gospel, for the letters which remain are part of the Apostle’s memorable words, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”
1688–1702.