Two competing visions of government are in…
August 1717 CE
Two competing visions of government are in play in Great Britain.
On the one hand, there is a vision of God appointing the king and the bishops to be leaders, selecting them from all others and imbuing them with special characters, either through grace or in creation.
This view holds that the king, as the head of the Established Church, is not merely a secular leader of a state, but also a religious primate.
Power and regulation flow downward from God to the people.
This is the aristocratic model that is favored by the Tory party and which had been used to propose the divine right of kings.
The other view is that power flows up from the people to the leaders, that leaders are no more intrinsically better than those led, and that God gives out revelation freely.
This Whig view is also the view of the Puritans and the "Independents" (i.e., the various Congregational and Baptist churches, Quakers, etc.).
George I favors the Whig party in Parliament and favors a latitudinarian ecclesiastical policy in general.
This is probably not due to any desire to give up royal prerogative, but rather to break the power of the aristocracy and the House of Lords.
A significant obstacle to all kings of England has been the presence of bishops in the Lords.
While a king can create peers, it is much more difficult for him to move bishops into and out of the Lords.
Benjamin Hoadly, educated at St. Catharine's College, Cambridge and in 1701 ordained, has from 1704 been rector of St. Peter-le-Poor, London.
His participation in controversy had begun at the beginning of his career, when he advocated conformity of the religious rites from the Scottish and English churches for the sake of union.
Becoming a leader of the low church, he has found favor with the Whig party.
He has battled with Francis Atterbury, who is the spokesman for the high church group and Tory leader on the subject of passive obedience and non-resistance (i.e., obedience of divines that would not involve swearing allegiance or changing their eucharistic rites but would also not involve denunciation of the Established Church practices).
The House of Commons, dominated by Whigs, had recommended him to Queen Anne, and in 1710 he had become rector of Streatham.
When George I succeeded to the throne, Hoady in 1716 had become chaplain to the King and made bishop of Bangor.
His sermon on "The Nature of the Kingdom of Christ", delivered in 1717 on the advice of King George, provokes the Bangorian controversy over Hoadly’s assertion that God favors churches with no government.
Immediately published, the sermon instantly draws counterattacks.
William Law (Three Letters to the Bishop of Bangor) and Thomas Sherlock (dean of Chichester), in particular, give vigorous defenses of church polity.
Hoadly himself writes A Reply to the Representations of Convocation to answer Sherlock, Andrew Snape, provost of Eton, and Francis Hare, dean of Worcester.
These three men, and another opponent, Robert Moss, dean of Ely, are deprived of their royal chaplaincies by the king.
Hoadly does not, however, attempt to answer William Law.
It has been claimed that, in all, over two hundred pamphlets linked to the controversy were published, by fifty-three writers; of those, seventy-four are published in July 1717.