[Footnote 10:  Hobbes, Thomas (1588-1679), the English philosopher, and author of “De Cive” (1642), “Treatise on Human Nature” (1650), “De Corpore Politico” (1650), “Leviathan” (1651), and other works.  Swift is here combating Hobbes’s advocacy for a sovereign power, as vested in a single person.

Filmer, Sir Robert (died 1647), author of “The Anarchy of a limited and mixed Monarchy,” “Patriarcha,” and “The Freeholder’s Grand Inquest.”  In the “Patriarcha” Filmer attempted to prove that absolute government by a monarch was a patriarchal institution.  Locke replied to this work in his “Two Treatises on Government.” [T.S.]]

It is reckoned ill manners, as well as unreasonable, for men to quarrel upon difference in opinion; because that is usually supposed to be a thing which no man can help in himself; which however I do not conceive to be an universal infallible maxim, except in those cases where the question is pretty equally disputed among the learned and the wise; where it is otherwise, a man of tolerable reason, small experience, and willing to be instructed, may apprehend he is got into a wrong opinion, though the whole course of his mind and inclination would persuade him to believe it true:  He may be convinced that he is in error though he does not see where it lies, by the bad effects of it in the common conduct of his life, and by observing those persons for whose wisdom and goodness he has the greatest deference, to be of a contrary sentiment.  According to Hobbes’s comparison of reasoning with casting up accounts, whoever finds a mistake in the sum total, must allow himself out, though, after repeated trials he may not see in which article he has misreckoned.  I will instance in one opinion, which I look upon every man obliged in conscience to quit, or in prudence to conceal; I mean, that whoever argues in defence of absolute power in a single person, though he offers the old plausible plea, that, it is his opinion, which he cannot help unless he be convinced, ought, in all free states to be treated as the common enemy of mankind.  Yet this is laid as a heavy charge upon the clergy of the two reigns before the Revolution, who under the terms of Passive Obedience and Non-Resistance are said to have preached up the unlimited power of the prince, because they found it a doctrine that pleased the Court, and made way for their preferment.  And I believe there may be truth enough in this accusation, to convince us, that human frailty will too often interpose itself among persons of the holiest function.  However, it may be offered in excuse for the clergy, that in the best societies there are some ill members, which a corrupted court and ministry will industriously find out and introduce.  Besides, it is manifest that the greater number of those who held and preached this doctrine, were misguided by equivocal terms, and by perfect ignorance in the principles of government, which they had not made any part of their study.