




                         History of Free Thought

                             in Reference to

                          The Christian Religion

                              Eight Lectures

                           Preached Before The

 University of Oxford, in the year M.DCCC.LXII., on the Foundation of the
            Late Rev. John Bampton, M.A., Canon of Salisbury.

                                    By

                         Adam Storey Farrar, M.A.

                Michel Fellow of Queen's College, Oxford.

                                New York:

                         D. Appleton And Company,

                           443 & 445 Broadway.

                                   1863





CONTENTS


Will of Rev. John Bampton.
Preface.
Analysis of the lectures.
Lecture I. On The Subject, Method, And Purpose Of The Course Of Lectures.
Lecture II. The Literary Opposition of Heathens Against Christianity in
the Early Ages.
Lecture III. Free Thought During The Middle Ages, and At The Renaissance;
Together With Its Rise in Modern Times.
Lecture IV. Deism in England Previous to A.D. 1760.
Lecture V. Infidelity in France in the Eighteenth Century, and Unbelief in
England Subsequent to 1760.
Lecture VI. Free Thought In The Theology Of Germany From 1750-1835.
Lecture VII. Free Thought: In Germany Subsequently To 1835; And In France
During The Present Century.
Lecture VIII. Free Thought in England in the Present Century; Summary of
the Course of Lectures; Inferences in Reference to Present Dangers and
Duties.
Notes.
   Lecture I.
   Lecture II.
   Lecture III.
   Lecture IV.
   Lecture V.
   Lecture VI.
   Lecture VII.
   Lecture VIII.
Index.
Footnotes






WILL OF REV. JOHN BAMPTON.


Extract From The Last Will And Testament Of The Late Rev. John Bampton,
Canon Of Salisbury.

                  -------------------------------------

"----I give and bequeath my Lands and Estates to the Chancellor, Masters,
and Scholars of the University of Oxford for ever, to have and to hold all
and singular the said Lands or Estates upon trust, and to the intents and
purposes hereinafter mentioned; that is to say, I will and appoint that
the Vice-Chancellor of the University of Oxford for the time being shall
take and receive all the rents, issues, and profits thereof, and (after
all taxes, reparations, and necessary deductions made) that he pay all the
remainder to the endowment of eight Divinity Lecture Sermons, to be
established for ever in the said University, and to be performed in the
manner following:

                  -------------------------------------

"I direct and appoint, that, upon the first Tuesday in Easter Term, a
Lecturer be yearly chosen by the Heads of Colleges only, and by no others,
in the room adjoining to the Printing-House, between the hours of ten in
the morning and two in the afternoon, to preach eight Divinity Lecture
Sermons, the year following, at St. Mary's in Oxford, between the
commencement of the last month in Lent Term, and the end of the third week
in Act Term.

"Also I direct and appoint, that the eight Divinity Lecture Sermons shall
be preached upon either of the following Subjects--to confirm and establish
the Christian Faith, and to confute all heretics and schismatics--upon the
divine authority of the holy Scriptures--upon the authority of the writings
of the primitive Fathers, as to the faith and practice of the primitive
Church--upon the Divinity of our Lord and Saviour Jesus Christ--upon the
Divinity of the Holy Ghost--upon the Articles of the Christian Faith as
comprehended in the Apostles' and Nicene Creeds.

"Also I direct, that thirty copies of the eight Divinity Lecture Sermons
shall be always printed, within two months after they are preached; and
one copy shall be given to the Chancellor of the University, and one copy
to the Head of every College, and one copy to the Mayor of the city of
Oxford, and one copy to be put into the Bodleian Library; and the expense
of printing them shall be paid out of the revenue of the Land or Estates
given for establishing the Divinity Lecture Sermons; and the Preacher
shall not be paid nor be entitled to the revenue before they are printed.

"Also I direct and appoint, that no person shall be qualified to preach
the Divinity Lecture Sermons, unless he hath taken the degree of Master of
Arts at least, in one of the two Universities of Oxford or Cambridge; and
that the same person shall never preach the Divinity Lecture Sermons
twice."





PREFACE.


The object of this Preface is to explain the design of the following
Lectures, and to enumerate the sources on which they are founded.

What is the province and mode of inquiry intended in a "Critical History
of Free Thought"?(1) What are the causes which led the author into this
line of study?(2) What the object proposed by the work?(3) What the
sources from which it is drawn?(4)--these probably are the questions which
will at once suggest themselves to the reader. The answers to most of them
are so fully given in the work,(5) that it will only be necessary here to
touch upon them briefly.

The word "free thought" is now commonly used, at least in foreign
literature(6), to express the result of the revolt of the mind against the
pressure of external authority in any department of life or speculation.
Information concerning the history of the term is given elsewhere.(7) It
will be sufficient now to state, that the cognate term, _free thinking_,
was appropriated by Collins early in the last century(8) to express Deism.
It differs from the modern term _free thought_, both in being restricted
to religion, and in conveying the idea rather of the method than of its
result, the freedom of the mode of inquiry rather than the character of
the conclusions attained; but the same fundamental idea of independence
and freedom from authority is implied in the modern term.

Within the sphere of its application to the Christian religion, free
thought is generally used to denote three different systems; viz.
Protestantism, scepticism, and unbelief. Its application to the first of
these is unfair.(9) It is true that all three agree in resisting the
dogmatism of any earthly authority; but Protestantism reposes implicitly
on what it believes to be the divine authority of the inspired writers of
the books of holy scripture; whereas the other two forms acknowledge no
authority external to the mind, no communication superior to reason and
science. Thus, though Protestantism by its attitude of independence seems
similar to the other two systems, it is really separated by a difference
of kind, and not merely of degree.(10) The present history is restricted
accordingly to the treatment of the two latter species of free
thought,--the resistance of the human mind to the Christian religion as
communicated through revelation, either in part or in whole, neither the
scepticism which disintegrates it, or the unbelief which rejects it: the
former directing itself especially against Christianity, the latter
against the idea of revelation, or even of the supernatural generally.

An analogous reason to that which excludes the history of Protestantism,
excludes also that of the opposition made to Christianity by heresy, and
by rival religions:(11) inasmuch as they repose on authorities, however
false, and do not profess to resort to an unassisted study of nature and
truth.

This account of the province included under free thought will prepare the
way for the explanation of the mode in which the subject is treated.

It is clear that the history, in order to rise above a chronicle, must
inquire into the causes which have made freedom of inquiry develop into
unbelief. The causes have usually been regarded by theologians to be of
two kinds, viz. either superhuman or human; and, if of the latter kind, to
be either moral or intellectual. Bishop Van Mildert, in his History of
Infidelity, restricted himself entirely to the former.(12) Holding
strongly that the existence of evil in the world was attributable, not
only indirectly and originally, but directly and perpetually, to the
operation of the evil spirit, he regarded every form of heresy and
unbelief to be the attempt of an invisible evil agent to thwart the truth
of God; and viewed the history of infidelity as the study of the results
of the operation of this cause in destroying the kingdom of righteousness.
Such a view invests human life and history with a very solemn character,
and is not without practical value; but it will be obvious that an
analysis of this kind must be strictly theological, and removes the
inquiry from the province of human science. Even when completed, it leaves
unexplored the whole field in which such an evil principle operates, and
the agencies which he employs as his instruments.

The majority of writers on unbelief accordingly have treated the subject
from a less elevated point of view, and have limited their inquiry to the
sphere of the operation of human causes, the _media axiomata_ as it
were,(13) which express the motives and agencies which have been
manifested on the theatre of the world, and visible in actual history. It
will be clear that within this sphere the causes are specially of two
kinds; viz. those which have their source in the will, and arise from the
antagonism of feeling, which wishes revelation untrue, and those which
manifest themselves in the intellect, and are exhibited under the form of
difficulties which beset the mind, or doubts which mislead it, in respect
to the evidence on which revelation reposes. The former, it may be feared,
are generally the ground of unbelief; the latter the basis of doubt.
Christian writers, in the wish to refer unbelief to the source of
efficient causation in the human will, with a view of enforcing on the
doubter the moral lesson of responsibility, have generally restricted
themselves to the former of these two classes; and by doing so have
omitted to explore the interesting field of inquiry presented in the
natural history of the variety of forms assumed by scepticism, and their
relation to the general causes which have operated in particular ages:--a
subject most important, if the intellectual antecedents thus discovered be
regarded as causes of doubt; and not less interesting, if, instead of
being causes, they are merely considered to be instruments and conditions
made use of by the emotional powers.

A history of free thought seems to point especially to the study of the
latter class. A biographical history of free thinkers would imply the
former; the investigation of the moral history of the individuals, the
play of their will and feelings and character; but the history of free
thought points to that which has been the product of their characters, the
doctrines which they have taught. Science however no less than piety would
decline entirely to separate the two;(14) piety, because, though admitting
the possibility that a judgment may be formed in the abstract on free
thought, it would feel itself constantly drawn into the inquiry of the
moral responsibility of the freethinker in judging of the concrete
cases;--science, because, even in an intellectual point of view, the
analysis of a work of art is defective if it be studied apart from the
personality of the mental and moral character of the artist who produces
it. If even the inquiry be restricted to the analysis of intellectual
causes, a biographic treatment of the subject, which would allow for the
existence of the emotional, would be requisite.(15)

The province of the following work accordingly is, the examination of this
neglected branch in the analysis of unbelief. While admitting most fully
and unhesitatingly the operation of emotional causes, and the absolute
necessity, scientific as well as practical, of allowing for their
operation, it is proposed to analyse the forms of doubt or unbelief in
reference mainly to the intellectual element which has entered into them,
and the discovery of the intellectual causes which have produced or
modified them. Thus the history, while not ceasing to belong to church
history, becomes also a chapter in the history of philosophy, a page in
the history of the human mind.

The enumeration of the causes into which the intellectual elements of
doubt are resolvable, is furnished in the text of the first Lecture.(16)
If the nature of some of them be obscure, and the reader be unaccustomed
to the philosophical study necessary for fully understanding them;
information must be sought in the books to which references are elsewhere
given, as the subject is too large to be developed in the limited space of
this Preface.

The work however professes to be not merely a narrative, but a "critical
history." The idea of criticism in a history imparts to it an ethical
aspect. For criticism does not rest content with ideas, viewed as facts,
but as realities. It seeks to pass above the relative, and attain the
absolute; to determine either what is right or what is true. It may make
this determination by means of two different standards. It may be either
independent or dogmatic;--independent if it enters upon a new field
candidly and without prepossessions, and rests content with the inferences
which the study suggests;--dogmatic, when it approaches a subject with
views derived from other sources, and pronounces on right or wrong, truth
or falsehood, by reference to them.

It is hoped that the reader will not be unduly prejudiced, if the
confession be frankly made, that the criticism in these Lectures is of the
latter kind. This indeed might be expected from their very character. The
Bampton Lecture is an establishment for producing apologetic treatises.
The authors are supposed to assume the truth of Christianity, and to seek
to repel attacks upon it. They are defenders, not investigators. The
reader has a right to demand fairness, but not independence; truth in the
facts, but not hesitation in the inferences. While however the writer of
these Lectures takes a definite line in the controversy, and one not
adopted professionally, but with cordial assent and heartfelt conviction,
he has nevertheless considered that it is due to the cause of scientific
truth to intermingle his own opinions as little as possible with the facts
of the history. A history without inferences is ethically and religiously
worthless: it is a chronicle, not a philosophical narrative. But a history
distorted to suit the inferences is not only worthless, but harmful. It is
for the reader to judge how far the author has succeeded in the result:
but his aim has been not to allow his opinions to warp his view of the
facts. History ought to be written with the same spirit of cold analysis
which belongs to science. Caricature must not be substituted for portrait,
nor vituperation for description.(17)

Such a mode of treatment in the present instance was the more possible,
from the circumstance that the writer, when studying the subject for his
private information, without any design to write upon it, had endeavoured
to bring his own principles and views perpetually to the test; and to
reconsider them candidly by the light of the new suggestions which were
brought before him. Instead of approaching the inquiry with a spirit of
hostility, he had investigated it as a student, not as a partisan. It may
perhaps be permitted him without egotism to explain the causes which led
him to the study. He had taken holy orders, cordially and heartily
believing the truths taught by the church of which he is privileged to be
an humble minister. Before doing so, he had read thoughtfully the great
works of evidences of the last century, and knew directly or indirectly
the character of the deist doubts