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He called himself an Eusebian, 'not, he is careful to tell us, 'that he approved of all the conduct of Eusebius of Nicomedia, from whom that appellation was derived; but because that most uncorrupt body of the Christian Church which he so much approved of had this name originally bestowed upon them, and because 'tis a name much more proper to them than Arians. Whiston formed a sort of society which at first numbered among those who attended its meetings men who afterwards attained to great eminence in the Church; among others, B. Hoadly, successively Bishop of Bangor, Hereford, Salisbury and Winchester, Rundle, afterwards Bishop of Derry, and then of Gloucester, and Dr.
They have been imposed upon the State by the narrow interpretations of an usurping power; and the Nonconformist claim to citizenship would thus seem as valid as that of a member of the Church of England. All this sounds sensible enough; though it is curious doctrine in the mouth of a bishop of that church. And this, in fact, is the starting-point of Law's analysis of Hoadly.
Law, indeed, goes so far as to argue that in the light of his principles Hoadly should be a Deist; and there is ground for what, in that age, was a valuable point to make.
The New Haven Colony Records are edited by C.J. Hoadly, 2 vols., Hartford, 1857-58. See also the New Haven Historical Society's Papers, 3 vols., 1865-80; Lambert's History of New Haven, 1838; Atwater's History of New Haven, 1881; Levermore's Republic of New Haven, Baltimore, 1886; Johnston's Connecticut, Boston, 1887.
Original material is found in the Colonial Records, edited by J.H. Trumbull and C.J. Hoadly; Winthrop, History of New England; Connecticut Historical Society, Proceedings, which contain Hooker's famous letter to Winthrop; and Massachusetts Historical Society, Collections.
Both had denied the absolute character of any authority; but while Hoadly virtually postulates a Church which logically is no more than those who accept the moral law as Christ described it, Law restricts the Church to that society which bears the traditional marks of the historic institution.
Thomas Sherlock would not be either himself or his father's son, were he not caustic, logical and direct. But Hoadly and Law between them exhaust the controversy, so far as it has meaning for our own day.
From his retirement at Kingscliffe, where he lived a life of untiring benevolence, Law took an active part in the religious controversies of the time; refusing, however, all payment for his publications. He entered the lists against Tindal, Chubb, and Mandeville, against Hoadly, against Warburton, against Wesley.
The papers are of no special import; but taken in connection with the Jacobite rising of 1715 they seemed to imply a new attack upon the Revolution settlement. So, at least, they were interpreted by Benjamin Hoadly, then Bishop of Bangor, and a stout upholder of the Latitudinarian school.
The authority last mentioned also speaks of him as 'a singularly able controversialist in his argument with Hoadly; and adds: 'Of all the writers whom he must have irritated Freethinkers, Methodists, actors, Hanoverians, of all the nonjuring friends whom he alienated by his quietism, none doubted his singleness of purpose. It may be added that there were few of his opponents who might not have learnt from him a lesson of Christian courtesy.
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