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History of the Church Missionary Society Durham E-Theses The voluntary principle in education: the contribution to English education made by the Clapham sect and its allies and the continuance of evangelical endeavour by Lord Shaftesbury Wright, W. H. How to cite: Wright, W. H. (1964) The voluntary principle in education: the contribution to English education made by the Clapham sect and its allies and the continuance of evangelical endeavour by Lord Shaftesbury, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9922/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 THE VOLUNTARY PRINCIPLE IN EDUCATION: THE CONTRIBUTION TO ENGLISH EDUCATION MADE BY THE CLAPHAil SECT AND ITS ALLIES AM) THE CONTINUAi^^CE OP EVANGELICAL EI-JDEAVOUR BY LORD SHAFTESBURY. A thesis for the degree of MoEd., by H. T7right, B.A. Table of Contents Chapter 1 The Evangelical Revival Chapter 2 The Sunday Schools: the part played by'the Evangelicals in the early efforts to educate the poor Chapter ^ The Evangelical viev of education Chapter 4 The Claphamites and other educators of the poor Chapter 5 The Infant Schools Chapter 6 The growth of conflict - the internal and external antagonisms of the Evangelical group Chapter 7 The Evangelicals and the Universities - recruitment for survival Chapter 8 The Earl of Shaftesbury and the third generation of Evangelicals Chapter 9 Conclusion Appendix 1 (a) Shute Barrington, Bishop of Durham (b) The "Evangelical" difficulty Appendix 2 Evangelical biographies Appendix 5 The Wilberforces Isaac Milner Appendix 4 The Evangelicals at Oxford Appendix 3 Lord Shaftesbury, the third generation of Evangelicals, and the Tractarians Bibliography Errata P 279 et seq. fn. For "Life and Work of- the Seventh Earl of • * , Shaftesbury" read "The Life and Work of the Seventh Earl of Shaftesbury". Chapter 1 THE EVANGELICAL REVIVAL Society in the first half of the eighteenth century was at some levels the most graceful and polished that England has known, but never far from the surface lay a host of vices which sprang from the lusty temper of a people as yet incompletely civilised. Many of the upper-classes were notably brutal, foul of speech and over- indulgent towards their appetites. The pattern was repeated among those membeii3 0f the middle-class who aped their betters, while among the poor a prodigious consumption of beer and spirits was rivalled by an increase in urban squalor and a mounting crime-wave. The Established Church did little to raise the low moral standards prevalent among the people. Indeed - whereas on the one hand it had lost contact with the people in many areas where the growth of population made parish areas completely unrealistic - on the other, it had absorbed only too well the wordly ideals of the society around about. The majority of the Episcopal body consisted of true sons of the world like Archbishop Cornwallis who "gave balls and routs at Lambeth Palace until the king himself interfered by letter and requested him to desist", (l) Pluralists and absentee incumbents were common; Bishop Watson of Llandaff alone held sixteen livings, taking the tithes of all and employing a curate in each, while he (l) "Ciiristian Leaders of the Last Century", by J. C. Ryle, pp. 16-17. employed himself "as an improver of land and planter of trees", (l) With such examples before them, the parochial clergy displayed little inclination to perform any duty beyond preaching, and baptising and b\irying their parishioners. Wordly and ignorant, they "neither did good themselves, nor liked anyone else to do it for them. They hunted, they shot, they farmed; they snore, they drank, they gambled. They seemed determined to knov everything except Jesus Christ and him crucified And nhen they did preach, their sermons vere so vmspeakably bad, that it is comforting to reflect that they were generally preached to empty benches". (2) It wovild, of course, be as unrealistic to present a picture of a clerical body nholly sunk in infamy as it vould to suggest that all the members of the laity were libidinous boors. In all strata of the Church there existed men whose learning was profovind, whose mode of life was blameless, and who did their duty, as they under• stood it, to the best of theirseveral abilities. Unfortunately, few of them were fitted by temperament or belief to produce the violent impact which would produce a new spirit in the Church. The necessary reaction came eventually from a mere handful of evangelical clergymen who countered the Socinianism, Arianism and other prevalent doctrines of the day by a strenuous re-affirmation of (1) "History of the Church Missionary Society", by E. Stock, Vol. I, p. 55. (2) "Christian Leaders of the Last Centviry", p. I7. 2. J the ideals of the Reformation. Essentially this was a revival of interest in the spiritual in religion and the personal aspects of man's relationship with God. As a result, personal conversion of the individual by God and at a time chosen by Him became the keystone of the Evangelical's faith. The message of the first Evangelical clergymen was quickly spread by the agency of sincere and fervent preaching which was the complet-e antithesis of the dull, cold and formalized deliveries which had made sermons a byword for dreariness. Sustained by their belief in the sufficiency of the Holy Scripture, the Word of God was their law and the World all too often (l). their parish. Henry Venn, William Romaine, John Berridge, William Grimshaw, John Fletcher - all were willing to publish the Word in the face of the ignorance and violence of the laity, the prejudice and hostility of their fellows, and the rebukes of their superiors. However, if some of them were censured for extra-parochial preach• ing, (2) they nevertheless showed no serious desire to flout the accepted organisation of the Church. It was the determined and consistent itinerancy of Whitefield and Wesley which created the open breach with the Establishment and compelled the evangelical clergy to chose whether to remain within the Church or follow them into the ranks of the Dissenters. To men whose ideal was a (1) E.g. Grimshaw, Rowlands, Berridge (Ryle: p. 120 et seq., 180 et seq., 216 et seq.). (2) Ibid. pp. 261-6. 3. disciplined piety within"the organisation of the Church there could be only one choice, (l) Identification with the Anglican resistance to Wesley's incursions did not bring recognition to the Evangelicals, whose very designation was a term of abuse. To the world they remained Methodists, tarred with the same brush of "enthusiasm" as the men who had left the Church. Nor was the obscurity lightened by the very real bonds of affection and conviction which remained between Evangelicals and Methodists of the older school. The rift was nevertheless irrevocable and as the century progressed so it widened until the attitude of the new generation of Evan• gelicals could be epitomized in William Wilberforce's comment on the work of the Methodists: "Its individual benefits are no compensation for the general evils of dissent. The increase of dissenters is highly injurious to the interests of religion in the long run." (2) The adherience of Wilberforce to the Evangelical cause indicates another distinction which was becoming apparent between the reformers within the Church and those without. While Methodism was becoming increasingly a lower-class movement. Evangelicalism assuredly was (1) For example Hervey of Weston, Favell, Walker of Truro and Adams of Wintringham were all. in almost complete agreement with Methodist doctrines yet thoroughly disapproved of the itinerancy of the ministers which they regarded as an im• possible breach of Church order. (of. "Simeon and Church Order", by C. Smyth, p. 255.) (2) "Life of William Wilberforce", by R. I. & S. Wilberforce. Vol. 1, p. 248. 4. not. It drew many of its supporters from the middle and higher ranks of society and aimed its persuasive shafts at Royalty itself, (l) Yet if the two criteria of social position and membership of the Anglican Church are set aside it is difficult , to know with any certainty whether a man was a Methodist or an Evangelical. For though the Evangelicals knew their own through an almost mystical freemasonry, they displayed little uniformity or definition of religious belief to outsiders. Wesley's conception of a Methodist was true of the Evangel• ical: one who had "the love of God shed abroad in his heart by the Holy Ghost given" and who loved the Lord his God "with all his heart, with all his soul, arid with all his mind, and with all his strength". (2) Like the pastor in "Coelebs" the Evangelical's attitude was one of zeal without innovation. Although he expended much energy and thought on individual worthiness he was not given to ein excess of metaphysical enquiry and disputation - a valuable characteristic in a group of people to whom Wesley and Whitefield had bequeathed more than a missionary fervour and a personalised religion.
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