A History of England in the Eighteenth Century, Vol. III [1913]

The Online Library of Liberty A Project Of Liberty Fund, Inc. William Edward Hartpole Lecky, A History of England in the Eighteenth Century, vol. III [1913] The Online Library Of Liberty This E-Book (PDF format) is published by Liberty Fund, Inc., a private, non-profit, educational foundation established in 1960 to encourage study of the ideal of a society of free and responsible individuals. 2010 was the 50th anniversary year of the founding of Liberty Fund. It is part of the Online Library of Liberty web site http://oll.libertyfund.org, which was established in 2004 in order to further the educational goals of Liberty Fund, Inc. To find out more about the author or title, to use the site's powerful search engine, to see other titles in other formats (HTML, facsimile PDF), or to make use of the hundreds of essays, educational aids, and study guides, please visit the OLL web site. This title is also part of the Portable Library of Liberty DVD which contains over 1,000 books and quotes about liberty and power, and is available free of charge upon request. The cuneiform inscription that appears in the logo and serves as a design element in all Liberty Fund books and web sites is the earliest-known written appearance of the word “freedom” (amagi), or “liberty.” It is taken from a clay document written about 2300 B.C. in the Sumerian city-state of Lagash, in present day Iraq. To find out more about Liberty Fund, Inc., or the Online Library of Liberty Project, please contact the Director at [email protected]. LIBERTY FUND, INC. 8335 Allison Pointe Trail, Suite 300 Indianapolis, Indiana 46250-1684 Online Library of Liberty: A History of England in the Eighteenth Century, vol. III Edition Used: A History of England in the Eighteenth Century (London: Longmans, Green, and Co., 1878, 1917). 8 Vols. Vol. III. Author: William Edward Hartpole Lecky About This Title: Vol. 3 of a 8 volume work which took Lecky 19 years to complete and which made his reputation as a scholar. PLL v6.0 (generated September, 2011) 2 http://oll.libertyfund.org/title/2027 Online Library of Liberty: A History of England in the Eighteenth Century, vol. III About Liberty Fund: Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals. Copyright Information: The text is in the public domain. Fair Use Statement: This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit. PLL v6.0 (generated September, 2011) 3 http://oll.libertyfund.org/title/2027 Online Library of Liberty: A History of England in the Eighteenth Century, vol. III Table Of Contents History of England In the Eighteenth Century. Chapter VIII.: The Religious Revival. Chapter IX. Chapter X. PLL v6.0 (generated September, 2011) 4 http://oll.libertyfund.org/title/2027 Online Library of Liberty: A History of England in the Eighteenth Century, vol. III [Back to Table of Contents] HISTORY OF ENGLAND IN THE EIGHTEENTH CENTURY. CHAPTER VIII. The Religious Revival. Although the career of the elder Pitt, and the splendid victories by land and sea that were won during his ministry, form unquestionably the most dazzling episodes in the reign of George II., they must yield, I think, in real importance to that religious revolution which shortly before had been begun in England by the preaching of the Wesleys and of Whitefield. The creation of a large, powerful, and activesect, extending over both hemispheres, and numbering many millions of souls, was but one of its consequences. It also exercised a profound and lasting influence upon the spirit of the Established Church, upon the amount and distribution of the moral forces of the nation, and even upon the course of its political history. Before entering into an account of the nature and consequences of this revolution it will be necessary to describe somewhat more fully than has been done in a preceding chapter the religious condition of England at the time when the new movement arose. The essential and predominating characteristics of the prevailing theology were the prominence that was given to external morality as distinguished both from dogma and from all the forms of emotion, and the assiduity with which the preachers laboured to establish the purely rational character of Christianity. It was the leading object of the sceptics of the time to assert the sufficiency of natural religion. It was the leading object of a large proportion of the divines to prove that Christianity was little more than natural religion accredited by historic proofs, and enforced by the indispensable sanctions of rewards and punishments. Beyond a belief in the doctrine of the Trinity, and a general acknowledgment of the veracity of the Gospel narratives, they taught little that might not have been taught by disciples of Socrates or Confucius. They laboured to infuse a higher tone into the social and domestic spheres, to make men energetic in business, moderate in pleasure, charitable to the poor, upright, honourable, and dutiful in every relation of life. While acknowledging the imperfection, they sincerely respected the essential goodness of human nature, dwelt much upon the infallible authority of the moral sense, and explained away, or simply neglected, all doctrines that conflicted with it. Sobriety, moderation, and good sense were their cardinal virtues, and they looked with great disfavour upon appeals to the feelings and upon every form of enthusiasm. The course of life which most promotes happiness in this life was represented as securing it in the next, and the truth of Christianity as wholly dependent upon a chain of reasoning and evidence differing in no essential respect from that which is required in ordinary history or science. A great variety of causes had led to the gradual evanescence of dogmatic teaching and to the discredit into which strong religious emotions had fallen. The virulence of theological controversy had much subsided after the Revolution, when the Act of PLL v6.0 (generated September, 2011) 5 http://oll.libertyfund.org/title/2027 Online Library of Liberty: A History of England in the Eighteenth Century, vol. III Toleration secured to most sects an undisturbed position; and the Nonjuror schism, the abandonment of the theological doctrine of the divine right of kings as the basis of government, the scandal resulting from the adhesion of many who had held that doctrine to the new government, the suspension and afterwards the suppression of Convocation, and lastly the latitudinarian appointments of the early Hanoverian period, had all in their different ways contributed to lower the dogmatic level. At the same time the higher intellectual influences tended with a remarkable uniformity to repress mysticism, to diminish the weight of authority, and to establish the undivided supremacy of a severe and uncompromising reason. The principles of inductive philosophy which Bacon had taught, and which the Royal Society had strengthened, had acquired a complete ascendency over the ablest minds. They were clearly reflected in the sermons of Barrow. Chillingworth had applied them with consummate skill to the defence of Protestantism, proving that no system can escape the test of private judgment, and laying down with an admirable force the proper moral and intellectual conditions for its exercise. The same movement was powerfully sustained by the greatest writers of the succeeding generation. The tendency of the metaphysics of Locke, whatever ambiguity and even inconsistency there might be in their expression, was to derive our ideas from external sources; his unsparing analysis of enthusiasm was peculiarly fatal to all those systems of belief which elevate unreasoning emotions into supreme criteria in religion; while in his ‘Letters on Toleration,’ and his treatise on ‘The Reasonableness of Christianity,’ he maintained more directly the purely rational character of theological belief. Tillotson, who was long the great model of English preachers, was latitudinarian in his opinions, and singularly mild and tolerant in his disposition, and he set the example of concentrating public teaching almost exclusively on the moral aspect of religion. At the same time the national intellect had been turned to the study of physical science with an intensity that had hitherto been unknown, and in a few generations the whole conception of the universe was changed. The discovery that our world is not the universal centre, but is a comparatively insignificant planet revolving with many others around a central sun, altered the whole measure of theological probability, and as the bewildering vastness of the universe was more fully realised, many beliefs which once seemed natural and probable, appeared difficult, incredible, and even grotesque. The conception of a world governed by isolated acts of interference began to wane. Each new discovery disclosed the wide range and uniformity of law, and the theory of gravitation proving that its empire extended over the most distant planet had a mental influence which can hardly be overrated. From this time astrology, witchcraft, and modern miracles, which a few generations before presented no difficulty to the mind, began silently to vanish, not so much in consequence of any controversy or investigation, as because they no longer appeared probable, no longer harmonised with the prevailing conception of the government of the world. At the same time, as the inductive spirit grew more strong, the difficulty of reconciling the actual condition of things with the scheme of Providence was more keenly felt, and it began to occupy a prominent place in literature.

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