The English Church in the Eighteenth Century. John Henry Overton

declares that they are incapable of understanding the attributes of the Deity. He throws doubt upon the very existence of a world to come. He holds that 'we have not sufficient grounds to establish the doctrine of a particular providence, and to reconcile it to that of a general providence;' that 'prayer, or the abuse of prayer, carries with it ridicule;' that 'we have much better determined ideas of the divine wisdom than of the divine goodness,' and that 'to attempt to imitate God is in highest degree absurd.'

There is no need to discuss here the system of optimism which Lord Bolingbroke held in common with Lord Shaftesbury and Pope; for that system is consistent both with a belief and with a disbelief of Christianity, and we are at present concerned with Lord Bolingbroke's views only in so far as they are connected with religion. From the extracts given above, it will be seen how far in this system Deism had drifted away from its old moorings.

      After Bolingbroke no Deistical writing, properly so called, was published in England. The great controversy had died a natural death; but there are a few apologetic works which have survived the dispute that called them forth, and may be fairly regarded as κτήματα ἐς ἀεὶ of English theology. To attempt even to enumerate the works of all the anti-Deistical writers would fill many pages. Those who are curious in such matters must be referred to the popular work of Leland, where they will find an account of the principal writers on both sides. All that can be attempted here is to notice one or two of those which are of permanent interest.

First among such is the immortal work of Bishop Butler. Wherever the English language is spoken, Butler's 'Analogy' holds a distinguished place among English classics. Published in the year 1736, when the excitement raised by 'Christianity as old as the Creation' was at its height, it was, as has been well remarked, 'the result of twenty years' study, the very twenty years during which the Deistical notions formed the atmosphere which educated people breathed.'[162] For those twenty years and longer still, the absolute certainty of God's revelation of Himself in nature, and the absolute perfection of the religion founded on that revelation, in contradistinction to the uncertainty and imperfection of all traditional religions, had been the incessant cry of the new school of thought, a cry which had lately found its strongest and ablest expression in Tindal's famous work. It was to those who raised this cry, and to those who were likely to be influenced by it, that Butler's famous argument was primarily addressed. 'You assert,' he says in effect, 'that the law of nature is absolutely perfect and absolutely certain; I will show you that precisely the same kind of difficulties are found in nature as you find in revelation.' Butler uttered no abuse, descended to no personalities such as spoiled too many of the anti-Deistical writings; but his book shows that his mind was positively steeped in Deistical literature. Hardly an argument which the Deists had used is unnoticed; hardly an objection which they could raise is not anticipated. But the very circumstance which constitutes one of the chief excellences of the 'Analogy,' its freedom from polemical bitterness, has been the principal cause of its being misunderstood. To do any kind of justice to the book, it must be read in the light of Deism. Had this obvious caution been always observed, such objections as those of Pitt, that 'it was a dangerous book, raising more doubts than it solves,' would never have been heard; for at the time when it was written, the doubts were everywhere current. Similar objections have been raised against the 'Analogy' in modern days, but the popular verdict will not be easily reversed.

      Next in importance to Butler's 'Analogy' is a far more voluminous and pretentious work, that of Bishop Warburton on 'The Divine Legation of Moses.' It is said to have been called forth by Morgan's 'Moral Philosopher.' If so, it is somewhat curious that Warburton himself in noticing this work deprecates any answer being given to it.[163]

      But, at any rate, we have Warburton's own authority for saying that his book had special reference to the Deists or Freethinkers (for the terms were then used synonymously).

      He begins the dedication of the first edition of the first three books to the Freethinkers with the words, 'Gentlemen, as the following discourse was written for your use, you have the best right to this address.'

      The argument of the 'Divine Legation' is stated thus by Warburton himself in syllogistic form:—

      'I. Whatsoever Religion and Society have no future state for their support, must be supported by an extraordinary Providence.

      'The Jewish Religion and Society had no future state for their support.

      'Therefore, the Jewish Religion and Society was supported by an extraordinary Providence.

      'II. It was universally believed by the ancients on their common principles of legislation and wisdom, that whatsoever Religion and Society have no future state for their support, must be supported by an extraordinary Providence.

      'Moses, skilled in all that legislation and wisdom, instituted the Jewish Religion and Society without a future state for its support.

'Therefore—Moses, who taught, believed likewise that this Religion and Society was supported by an extraordinary Providence.'

      The work is a colossal monument of the author's learning and industry: the range of subjects which it embraces is enormous; and those who cannot agree with his conclusions either on the main argument, or on the many collateral points raised, must still admire the vast research and varied knowledge which the writer displays. It is, however, a book more talked about than read at the present day. Indeed, human life is too short to enable the general reader to do more than skim cursorily over a work of such proportions. Warburton's theory was novel and startling; and perhaps few even of the Deistical writers themselves evoked more criticism and opposition from the orthodox than this doughty champion of orthodoxy. But Warburton was in his element when engaged in controversy. He was quite ready to meet combatants from whatever side they might come; and, wielding his bludgeon with a vigorous hand, he dealt his blows now on the orthodox, now on the heterodox, with unsparing and impartial force. Judged, however, from a literary point of view, 'The Divine Legation' is too elaborate and too discursive a work to be effective for the purpose for which it was written;[164] and most readers will be inclined to agree with Bentley's verdict, that the writer was 'a man of monstrous appetite but bad digestion.'

      Of a very different character is the next work to be noticed, as one of enduring interest on the Deistical controversy. Bishop Berkeley's 'Alciphron, or the Minute Philosopher,' is one of the few exceptions to the general dreariness and unreadableness of controversial writings in the dialogistic form. The elegance and easiness of his style, and the freshness and beauty of his descriptions of natural scenery by which the tedium of the controversy is relieved, render this not only a readable, but a fascinating book, even to the modern reader who has no present interest in the controversial question. It is, however, by no means free from the graver errors incident to this form of writing. Like Tindal, he makes his adversaries state their case far too weakly. But, worse than this, he puts into their mouths arguments which they would never have used, and sentiments which they never held and which could not be fairly deduced from their writings. Not that Bishop Berkeley ever wrote with conscious unfairness. The truly Christian, if somewhat eccentric character of the man forbids such a supposition for one moment. His error, no doubt, arose from the vagueness with which the terms Deist, Freethinker, Naturalist, Atheist, were used indiscriminately to stigmatise men of very different views. There was, for example, little or nothing in common between such men as Lord Shaftesbury and Mandeville. The atrocious sentiment of the 'Fable of the Bees,' that private vices are public benefits, was not the sentiment of any true Deist. Yet Shaftesbury and Mandeville are the two writers who are most constantly alluded to as representatives of one and the same system, in this dialogue. Indeed the confusion here spoken of is apparent in Berkeley's own advertisement. 'The author's design being to consider the Freethinker in the various lights of Atheist, libertine, enthusiast, scorner, critic, metaphysician, fatalist, and sceptic, it must not therefore be imagined that every one of these characters agrees with every individual Freethinker; no more being implied than that each part agrees with some or other of the sect.' The fallacy here arises from the assumption of a sect with a coherent system, which, as has been