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 that the character for flexibility of conscience and self-seeking which he obtained among contemporaries was not undeserved. But a close examination of his writings leads to the further conclusion that his conduct was, in part at least, inspired by a practical theory of toleration in matters of religion, and that he honestly held opinions on the subject which were in advance of his age.

His chief work was 'A Discourse of Ecclesiastical Politie, wherein the authority of the Civil Magistrate over the Consciences of Subjects in matters of Religion is asserted; the Mischiefs and Inconveniences of Toleration are represented, and all Pretenses pleaded in behalf of Liberty of Conscience are fully answered,' London, 1670. The aim of the book was, 'by representing the palpable inconsistency of fanatique tempers and principles with the welfare and security of government, to awaken Authority to beware of its worst and most dangerous enemies, and to force them to that modesty and obedience by severity of Laws to which all the strength of Reason in the world can never persuade them.' Hobbes's doctrine of sovereignty is fully accepted (p. 27), and the absolute supremacy of the civil power is unhesitatingly asserted. Religion, it is asserted, is so far from being at liberty from the authority of the civil power that 'nothing in the world will be found to require more of its care and influence' (p. 15). Other points of the 'Leviathan,' however, are sharply criticised. The position of dissenters is declared to be untenable and ridiculous, and the author discourses with much spirit upon 'the Pretense of a Tender and Unsatisfied Conscience; the Absurdity of Pleading it in opposition to the commands of Publick Authority.' This book was answered at once in a pamphlet ' Insolence and Impudence Triumphant,' and by Dr. John Owen (1616- 1683) [q. v.] in 'Truth and Innocence vindicated.' To this Parker replied in 'A Defence and Continuation of Ecclesiastical Politie [against Dr. Owen], together with a Letter from the Author of "The Friendly Debate," ' London, 1671. Parker further defended his position in 'A Reproof to the "Rehearsal Transpos'd," in a Discourse to its Authour, by the Authour of "The Ecclesiastical Politie,"' ' London, 1673.

Parker's other works are: 1. 'Tentamina Physico-theologica de Deo: sive Theologia Scholastica ad norniam Novse et Reformats Philosophise concinnata, et duobus Libris coinprehensa,' &c., London, 1665. 2. 'A free and impartial Censure of the Platonick Philosophie, being a Letter written to his much honoured friend Mr. Nath. Bisbie,' Oxford, 1666; 2nd edit, 1667. 3. 'An Account of the Nature and Extent of the Divine Dominion and Goodness especially as they refer to the Origenian Hypothesis concerning the Pre-existence of Souls, together with a special Account of the Vanity and Groundlessness of the Hypothesis itself; being a second Letter written to his much honoured friend and kinsman Mr. Nath. Bisbie,' Oxford, 1667, both 8vo. 4. 'Bishop Bramhall's Vindication of Himself and the Episcopal Clergy from the Presbyterian Charge of Popery, as it is managed by Mr. Baxter in his Treatise of the Grotian Religion ; together with a Preface showing what grounds there are of Fears and Jealousies of Popery,' London, 1672 (see ). 5. 'Disputationes de Deo et Providentia Divina,' London, 1678. A philosophic treatise criticising Epicurus among ancient philosophers and Descartes among moderns. 6. ' A Demonstration of the Divine Authority of the Law of Nature and of the Christian Religion,' in two parts, London, 1681. An apologetic treatise designed as a continuation of the 'Disputationes de Deo,' and dedicated to Dr. Bathurst of Trinity College. Occasioned by the author's observation that 'the plebeians and mechanicks have philosophised themselves into principles of impiety and read their Lectures of Atheism in the streets and the highways.' It proves the existence of the 'law of nature' from the 'nature of things,' and is to some extent an anticipation of Bishop Butler. 7. 'The Case of the Church of England briefly and truly stated, in the three first and fundamental Principles of a Christian Church: i. The Obligation of Christianity by Divine Right; ii. The Jurisdiction of the Church by Divine Right; iii. The Institution of Episcopal Superiority by Divine Right; by S. P., a Presbyter of the Church of England,' London, 1681 (a manuscript note in the Bodleian copy states that it is Parker's ; so also, Athenae Oxon. iii. 231, 234). 8. 'An Account of the Government of the Christian Church for the first Six Hundred Years,' London, 1683; a statement of the orthodox doctrine concerning episcopacy, combined with an attack upon the usurpation of Patriarchs, and concluding with a challenge to Baronius on the Roman supremacy. 9. 'Religion and Loyalty, or a Demonstration of the Power of the Christian Church within itself. The supremacy of Sovereign Power over it,' London, 1684. Parker declares that any one who at any time, on any pretence, should offer any resistance to the sovereign's commands' must for ever renounce his Saviour, the four Evangelists, and the twelve Apostles, to join with