very full of facts, and generally fair; but it wants form. The author’s
view is, that the sceptical movement arose from abandoning the dogmatic
expression of revealed truth, contained in the old Confessions of the
Lutheran church; and he considers the reaction of the Mediation school in
favour of orthodoxy to be imperfect; the true restoration being only found
by returning to the Confessions.
The work of Schwarz is restricted to the latest forms of German theology,
and goes back no farther than the circumstances which led to the work of
Strauss. It is unequalled in clearness; bearing the mark of German
exactness and fulness, and rivalling French histories in didactic power.
These two works differ from most of those previously named, in being
histories of modern German theology generally, and not merely of the
rationalist forms of it.
Such are the chief sources in which a student may learn the view taken by
the German critics of different schools, concerning the recent church
history of their country at various moments of its progress. The fulness
of this account will be excused, if it provide information concerning
works to which reference is made in the foot-notes of those lectures which
treat of this period.
In describing the doubts of the present century in France,(57)
considerable help has been found in the _Hist. de la Littérature_, &c.
written by Nettement,(58) and in the _Essais_ of Damiron,(59) as well as
in criticisms by recent French writers; which are cited in the foot-notes
to the lecture which treats of the period.
The subject of the contemporary doubt in England(60) has been felt to be a
delicate one. It has however been thought better to carry the history down
to the present time, and to deal frankly in expressing the writer’s own
opinion. Delicacy forbade the introduction of the names(61) of writers
into the text of this part of the Sermons, but they have been inserted in
the foot-notes.
The mention of one additional source of information will complete the
examination which was proposed.
It will be observed, that references have been very frequently given in
the notes, to the Reviews, English and French, and occasionally German,
for papers which treat on the subjects embraced in the history. When the
writer studied the subject for publication, he took care to consult these,
as affording a kind of commentary by contemporaries on the different
portions of the history. It is hoped that the references to those written
in the two former languages will be found to be tolerably complete. The
enormous number of those which exist in German, together with the absence
for the most part of indexes to them, renders it probable that many
separate papers of great value, the special studies by different scholars
of passages in the literary history of their own nation, have been left
unenumerated. The German literary periodicals are indeed the solitary
source of information which the writer considers has not been fully worked
for these lectures.(62)
Among the articles in English Reviews, many bear marks of careful study;
and it is a pleasure to have the opportunity of rescuing them from the
neglect which is likely to occur to papers written without name, and in
periodicals. The freethinking Reviews have discussed the opinions of the
friends of free thought more frequently than the others; but those here
cited are of all shades of opinion; and the writer has found many to be of
great use, even when differing widely from the conclusions drawn. He is
glad indeed to take this opportunity of expressing his thanks to the
unknown authors of these various productions, which have afforded him so
much instruction, and often so much help. He trusts that he has in all
cases candidly and fully acknowledged his obligations when he has borrowed
their materials, or condensed their thoughts. If he has in any case,
through inadvertence, failed to do so, he hopes that this acknowledgment
will be allowed to compensate for the unintentional omission.
-------------------------------------
The reader being now in possession both of the purpose designed in the
lectures, and of the sources of the information used in their composition,
it only remains to add a few miscellaneous remarks.
In the delivery of the lectures, several portions were omitted, on account
of the excessive length to which they would have run. It has not been
thought necessary to indicate these passages by brackets; but, as those
who heard them may perhaps wish to have an enumeration, a list is here
subjoined.(63)
The notes, it will be perceived, are placed, some at the foot of the text,
others at the end. Those are put as foot-notes which either were very
brief, or which supplied information that the reader might be supposed to
desire in connection with the text. Most of those which are appended are
of the same character as the foot-notes; i.e. sources of information in
reference to the subjects discussed in the text. A few however supply
information on collateral subjects. The Notes 4, 5, and 49, will be found
to contain a history of Apologetic Literature parallel with the history of
Free Thought; and Note 21 discusses the history of some technical terms
commonly employed in the history of doubt.
The size of the subject has precluded the possibility of giving many
extracts from other works; but it may be permitted to remark, that the
literary references given are designed to supply sources of real and
valuable information on the various points in relation to which they are
cited. It can hardly be necessary to state, that the writer must not in
any way be held responsible for the sentiments expressed in the works to
which he may have given references. In a subject such as that which is
here treated, many of the works cited are neutral in character, and many
are objectionable. But it is right to supply complete literary materials,
as well as references to works which state both sides of the questions
considered.
The index appended is brief, and devoted chiefly to Proper Names; the
fulness of the Table of Contents seeming to render a longer one
unnecessary, which should contain references to subjects.
The writer wishes to express his acknowledgments to the chief Librarian of
the Bodleian, the Rev. H. O. Coxe, for his kindness in procuring for his
use a few foreign works which were necessary. He avails himself also of
this opportunity of expressing publicly his thanks to the same individual,
for the perseverance with which he has accomplished the scheme of
providing a reading-room in connection with the Bodleian Library, open to
students in an evening. Those whose time and strength are spent in college
or private tuition during the mornings, are thus enabled to avail
themselves of the treasures of a library, which until this recent
alteration was in a great degree useless to many of the most active minds
and diligent students in the university.
Thanks are also due to a few other persons for their advice and courtesy
in the loan of scarce books; also, in some instances, for assistance in
the verification of a reference;(64) and in one case, to a distinguished
scholar, for his kindness in revising one of the Notes.
The spirit in which the writer has composed the history has been stated
elsewhere.(65) His work now goes forth with no extraneous claims on public
attention. If it be, by the Divine blessing, the means of affording
instruction, guidance, or comfort, to a single mind, the writer’s labour
will be amply recompensed.
ANALYSIS OF THE LECTURES.
Lecture I.
_On the subject, method, and purpose of the course of Lectures._
The subject stated to be the struggle of the human mind against the
Christian revelation, in whole or in part. (p. 1.) Explanation of the
points which form the occasion of the conflict. (pp. 1-3.)
The mode of treatment, being that of a critical history, includes (p. 3)
the discovery of (1) the facts, (2) the causes, and (3) the moral.
The main part of this first lecture is occupied in explaining the second
of these divisions.
Importance, if the investigation were to be fully conducted, of carrying
out a comparative study of religions and of the attitude of the mind in
reference to all doctrine that rests on authority. (pp. 4-6.)
The idea of causes implies,
I. The law of the operation of the causes.
II. The enumeration of the causes which act according to this assumed law.
The empirical law, or formula descriptive of the action of reason on
religion, is explained to be one form of the principle of progress by
antagonism, the conservation or discovery of truth by means of inquiry and
controversy; a merciful Providence leaving men responsible for their
errors, but ultimately overruling evil for good. (p. 7.)
This great fact illustrated in the four Crises of the Christian faith in
Europe, viz. In the struggle
(1) With heathen philosophy, about A.D. 160-360. (p. 8.)
(2) With sceptical tendencies in Scholasticism, in the middle ages
(1100-1400). (p. 8.)
(3) With literature, at the Renaissance, in Italy (1400-1625). (p. 9.)
(4) With modern philosophy in three forms (p. 11): viz. English Deism in
the seventeenth and eighteenth centuries (p. 11); French Infidelity in the
eighteenth century; German Rationalism in the eighteenth and nineteenth.
Proposal to study the natural as well as literary history of these forms
of doubt.—The investigation separated from inquiries into heresy as
distinct from scepticism. (p. 13.)
The causes, seen to act according to the law just described, which make
free thought develope into unbelief, stated to be twofold. (p. 13.)
1. Emotional causes.—Necessity for showing the relation of the
intellectual causes to the emotional, both per se, and because the idea of
a history of thought, together with the comparative rarity of the process
here undertaken, implies the restriction of the attention mainly to the
intellectual. (p. 13.)
Influence of the emotional causes shown, both from psychology and from the
analysis of the nature of the evidence offered in religion (pp. 14,
15).—Historical illustrations of their influence. (pp. 15-17.)
Other instances where the doubt is in origin purely intellectual (p. 17),
but where nevertheless opportunity is seen for the latent operation of the
emotional. (p. 18.)
Explanation how far religious doubt is sin. (pp. 19, 20.)
2. Intellectual causes, which are the chief subject of these lectures; the
conjoint influence however of the emotional being always presupposed.
The intellectual causes shown to be (p. 20):
(α) the new material of knowledge which arises from the advance of the
various sciences; viz. Criticism; Physical, Moral, and Ontological
science. (p. 21.)
(β) the various metaphysical tests of truth or grounds of certitude
employed. (p. 22.)
An illustration of the meaning (pp. 22, 23), drawn from literature, in a
brief comparison of the types of thought shown in Milton, Pope, and
Tennyson.
Statement of the exact position of this inquiry in the subdivisions of
metaphysical science (pp. 24, 25), and detailed explanation of the
advantages and disadvantages of applying to religion the tests of Sense,
subjective Forms of Thought, Intuition, and Feeling, respectively; as the
standard of appeal. (pp. 25-32.)
Advantage of a biographic mode of treatment in the investigation of the
operation of these causes in the history of doubt. (pp. 32-34.)
Statement of the utility of the inquiry:
(1) Intellectually, (α) in a didactic and polemical point of view, in that
it refers the origin of the intellectual elements in error to false
philosophy and faulty modes of judging, and thus refutes error by
analysing it into the causes which produce it; and also (β) in an indirect
contribution to the Christian evidences by the historic study of former
contests. (p. 36.)
(2) Morally, in creating deep pity for the sinner, united with hatred for
the sin. (p. 36.)
Concluding remarks on the spirit which has influenced the writer in these
lectures. (pp. 37, 38.)
Lecture II.
_The literary opposition of Heathens against Christianity in the early
ages._
_The first of the four crises of the faith._ (pp. 39-74.) Agreement and
difference of this crisis with the modern. (p. 40.) Sources for
ascertaining its nature, the original writings of unbelievers being lost.
(pp. 41, 42.)
Preliminary explanation of four states of belief among the heathens in
reference to religion, from which opposition to Christianity would arise:
(pp. 43-118) viz.
(1) the tendency to absolute disbelief of religion, as seen in Lucian and
the Epicurean school. (p. 43.) (2) a reactionary attachment to the
national creed,—the effect of prejudice in the lower orders, and of policy
in the educated. (pp. 45, 46.) (3) the philosophical tendency, in the
Stoics, (p. 44) and Neo-Platonists. (pp. 45, 46.) (4) the mystic
inclination for magic rites. (p. 47.)
Detailed critical history of the successive literary attacks on
Christianity. (p. 48 seq.)
1. that of Lucian, about A.D. 170, in the _Peregrinus Proteus_. (pp.
48-50.) 2. that of Celsus, about the same date. (pp. 50-55.) 3. that of
Porphyry, about 270. (pp. 56-61.) 4. that of Hierocles about 303, founded
on the earlier work of Philostratus respecting the life of Apollonius of
Tyana. (pp. 62-64.) 5. that of Julian, A.D. 363; an example of the
struggle in deeds as well as in ideas. (pp. 65-68.)
(Account of the _Philopatris_ of the Pseudo-Lucian. (p. 67.))
Conclusion; showing the relation of these attacks to the intellectual
tendencies before mentioned (p. 69), and to the general intellectual
causes sketched in Lect. I. (p. 69.)—Insufficiency of these causes to
explain the whole phenomenon of unbelief, unless the conjoint action of
emotional causes be supposed. (pp. 71, 72.)
Analogy of this early conflict to the modern. Lessons from consideration
of the means by which the early Church repelled it. (pp. 72-74.)
Lecture III.
_Free Thought during the middle ages, and at the Renaissance; together
with its rise in modern times._
This period embraces the second and third of the four epochs of doubt, and
the commencement of the fourth. Brief outline of the events which it
includes. (pp. 75, 76.)
_Second crisis_, from A.D. 1100-1400. (pp. 76-92.) It is a struggle
political as well as intellectual, Ghibellinism as well as scepticism. (p.
76.)
The intellectual tendencies in this period are four:
1. The scepticism developed in the scholastic philosophy, as seen in the
Nominalism of Abélard in the twelfth century. Account of the scholastic
philosophy, pp. 77-80; and of Abélard as a sceptic in his treatise _Sic et
Non._ (pp. 81-85.) 2. The _mot_ of progress in religion in the Franciscan
book called _The Everlasting Gospel_ in the thirteenth century. (pp. 86,
87.) 3. The idea of the comparative study of religion, as seen in the
legend of the book _De Tribus Impostoribus_ in the thirteenth century; and
in the poetry of the period. (pp. 88, 89.) 4. The influence of the
Mahometan philosophy of Averroes in creating a pantheistic disbelief of
immortality. (pp. 90, 91.)
Remarks on the mode used to oppose these movements; and critical estimate
of the period. (pp. 91, 92.)
_Third crisis_, from 1400-1625. (pp. 93-105.) Peculiarity of this period
as the era of the Renaissance and of “Humanism,” and as the transition
from mediæval society to modern. (p. 93.)
Two chief sceptical tendencies in it:
(1) The literary tendency in Tuscany and Rome in the fifteenth century;
the dissolution of faith being indicated by (a) the poetry of the romantic
epic. (p. 94.) (b) the revival of heathen tastes. (p. 95.)
Estimate of the political and social causes likely to generate doubt,
which were then acting. (pp. 97, 98.) the unbelief was confined to
Italy.—Reasons why so vast a movement as the Reformation passed without
fostering unbelief. (p. 99.)
2. The philosophical tendency in the university of Padua in the sixteenth
century. (p. 99 seq.) The spirit of it, pantheism (p. 100), in two forms;
one arising from the doctrines of Averroes; the other seen in Pomponatius,
from Alexander of Aphrodisias. (p. 101.) The relation of other
philosophers, such as Bruno and Vanini, to this twofold tendency. (pp.
102-104.)
Remarks on the mode used to oppose doubt (p. 104); and estimate of the
crisis. (p. 105.)
_Fourth crisis_; (pp. 105-339) commencing in the seventeenth century,
through the effects of the philosophy of Bacon and Descartes. (p. 106.)
The remainder of the lecture is occupied with the treatment of the
influence of Cartesianism, as seen in Spinoza.
Examination of Spinoza’s philosophy (pp. 106-110); of his criticism in the
_Theologico-Politicus_ (pp. 109-113); and of his indirect influence. (p.
113, 114.)
Concluding remarks on the government of Providence, as witnessed in the
history of large periods of time, such as that comprised in this lecture.
(p. 115.)
Lecture IV.
_Deism in England previous to A.D. 1760._
This lecture contains the first of the three forms which doubt has taken
in the fourth crisis. (p. 116.)—Sketch of the chief events, political and
intellectual, which influenced the mind of England during the seventeenth
century (p. 117); especial mention of the systems of Bacon and Descartes,
as exhibiting the peculiarity that they were philosophies of method. (pp.
117, 118.)
The history of Deism studied:
I. Its rise traced, 1640-1700. (pp. 119-125.) In this period the religious
inquiry has a political aspect, as seen (1) in Lord Herbert of Cherbury
(_De Veritate_ and _Religio Laici_) in the reign of Charles I. (pp. 119,
120.) (2) In Hobbes’s _Leviathan_. (pp. 121, 122.) (3) In Blount (_Oracles
of Reason_, and _Life of Apollonius_), in the reign of Charles II., in
whom a deeper political antipathy to religion is seen. (pp. 123, 124.)
II. The maturity of Deism (1700-1740), pp. 125-144. This period includes
(p. 127):
1. The examination of the first principles of religion, on its doctrinal
side, in Toland’s _Christianity not Mysterious_, &c. (pp. 126-130.) 2.
Ditto, on its ethical side, in Lord Shaftesbury. (pp. 130, 131.) 3. An
attack on the external evidences, viz. On prophecy, by Collins, _Scheme of
Literal Prophecy_, &c. (pp. 132-136). On Miracles, by Woolston,
_Discourses on Miracles_. (pp. 136-138); and by Arnobius. (p. 143.) 4. The
substitution of natural religion for revealed, in Tindal, _Christianity as
old as the Creation_. (pp. 138-140.), in Morgan, _Moral Philosopher_. (pp.
140, 141.), and in Chubb, Miscellaneous Works. (pp. 142, 143.)
III. The decline of Deism, 1740-1760. (pp. 144-153): 1. in Bolingbroke, a
combined view of deist objections. (pp. 143-147.) 2. in Hume, an assault
on the evidence of testimony, which substantiates miracles. (pp. 147-153.)
Remarks on the peculiarities of Deism, the intellectual causes which
contributed to produce it (pp. 154, 155); and a comparison of it with the
unbelief of other periods. (p. 156.)
Estimate of the whole period; and consideration of the intellectual and
spiritual means used for repelling unbelief in it (pp. 157-161); the
former in the school of evidences, of which Butler is the type, the
mention of whom leads to remarks on his _Analogy_ (pp. 157-159); and the
latter in spiritual labours like those of Wesley. (pp. 160, 161.)
Lecture V.
_Infidelity in France in the eighteenth century; and unbelief in England
subsequent to 1760._
INFIDELITY IN FRANCE (pp. 163-194).—This is the second phase of unbelief
in the fourth crisis of faith.
Sketch of the state of France, ecclesiastical, political (pp. 164, 165,)
and intellectual (partly through the philosophy of Condillac, pp. 166,
167), which created such a mental and moral condition as to allow unbelief
to gain a power there unknown elsewhere.—The unbelief stated to be caused
chiefly by the influence of English Deism, transplanted into the soil thus
prepared. (p. 203.)
The history studied (1) in its assault on the Church; as seen in Voltaire;
the analysis of whose character is necessary, because his influence was
mainly due to the teacher, not the doctrine taught. (pp. 169-176.) (2) in
the transition to an assault on the State, in Diderot, (pp. 179, 180); the
philosophy of the Encyclopædists (p. 177); Helvetius (p. 180); and
D’Holbach. (p. 181.) (3) in the attack on the State, in Rousseau (pp.
183-187).—Analysis of the _Emile_ for his views on religion, (p. 185), and
comparison with Voltaire. (p. 188.) (4) in the Revolution, both the
political movement and blasphemous irreligion (pp. 188, 189); and the
intellectual movement in Volney (Analysis of the _Ruines_, pp. 191, 192).
Estimate of the period (pp. 193, 194).
UNBELIEF IN ENGLAND, from 1760 to a date a little later than the end of
the century (pp. 194-209), continued from Lecture IV.
These later forms of it stated to differ slightly from the former, by
being partially influenced by French thought. (p. 195.)
The following instances of it examined:
(1) Gibbon viewed as a writer and a critic on religion (pp. 196-199). (2)
T. Paine: account of his _Age of Reason_ (pp. 199-201). (3) The socialist
philosophy of R. Owen (p. 202). (4) The scepticism in the poetry of Byron
and Shelley (pp. 203-207).
The last two forms of unbelief, though occurring in the present century,
really embody the spirit of the last.
Statement of the mode used to meet the doubt in England during this
period. Office of the Evidences (pp. 207-209).
Lecture VI.
_Free Thought in the Theology of Germany, from 1750-1835._
This is the third phase of free thought in that which was called the
fourth crisis of faith.—Importance of the movement, which is called
“rationalism,” as the theological phase of the literary movement of
Germany (p. 210).—Deviation from the plan previously adopted, in that a
sketch is here given of German theological inquiry generally, and not
merely of unbelief (p. 211).
Brief preliminary sketch of German theology since the Reformation. Two
great tendencies shown in it during the seventeenth century (p. 211).
(1) The dogmatic and scholastic, science without earnestness (p. 212). (2)
The pietistic, earnestness without science (p. 213).
In the first half of the eighteenth century, three new influences are
introduced (pp. 213, 214), which are the means of creating rationalism in
the latter half: viz.
(α) The philosophy of Wolff, explained to be a formal expression of
Leibnitz’s principles; and the evil effect of it, accidental and indirect
(pp. 214-216). (β) The works of the English deists (p. 216). (γ) The
influence of the colony of French infidels at the court of Frederick II.
of Prussia (p. 217).
The subsequent history is studied in three periods (p. 218); viz.
PERIOD I. (1750-1810).—Destructive in character, inaugurated by Semler
(pp. 218-234). PERIOD II. (1810-1835).—Reconstructive in character,
inaugurated by Schleiermacher (pp. 239-261). PERIOD III. (1835 to present
time)—Exhibiting definite and final tendencies, inaugurated by Strauss
(Lect. VII).
PERIOD I. (1750-1810), is studied under two Sub-periods:
Sub-period I. (1750-1790, pp. 219-228), which includes three movements;
(1) Within the church (p. 219 seq.); dogmatic; literary in Michaelis and
Ernesti; and freethinking in Semler (pp. 221-224), the author of the
historic method of interpretation. (2) External to the church (pp.
224-226); literary deism in Lessing, and in the Wolfenbüttel fragments of
Reimarus (p. 225). (3) External to the church; practical deism, in the
educational institutions of Basedow (p. 227).
Sub-period II. (1790-1810, pp. 227-234); the difference caused by the
introduction of two new influences; viz,
(α) The literary, of the court of Weimar and of the great men gathered
there (p. 228). (β) The philosophy of Kant, (the effect of which is
explained, pp. 229, 230); the home of both of which was at Jena.
As the result of these new influences, three movements are visible in the
Church (p. 230); viz,
(1) The critical “rationalism” of Eichhorn and Paulus, the intellectual
successors of Semler (pp. 231, 232). (2) The dogmatic, more or less
varying from orthodoxy, seen towards the end of this period in
Bretschneider, Röhr, and Wegscheider (pp. 233, 234). (3) The
supernaturalism of Reinhardt and Storr (p. 231).