FOOTNOTES:

George Berkeley (1685-1753).

Among the men of high intellect who flourished in the age of Pope, George Berkeley is one of the most distinguished. Born in 1685 of poor parents, in a cottage near Dysert Castle, in Kilkenny, he went up to Trinity College, Dublin, in 1700, and there, first as student, and afterwards as tutor, he remained for thirteen years. In the course of them he was ordained, and gained a fellowship. In 1709 he published hisEssay on Vision, and in the following year thePrinciples of Human Knowledge, works which thus early made him famous as a philosopher, and a puzzle to many who failed to understand his 'new principle' with regard to the existence of matter.

In 1712 Berkeley visited England, probably for the first time, and was introduced to the London wits. Already inthese youthful days there was in him much of that magic power which some men exercise unconsciously and irresistibly. Swift felt the spell, called Berkeley a great philosopher, and spoke of him to all the Ministers; while Atterbury, upon being asked what he thought of him, exclaimed: 'So much understanding, so much knowledge, so much innocence, and such humility, I did not think had been the portion of any but angels till I saw this gentleman.' An incident occurred, it is conjectured during the course of this visit, which led to memorable results. He dined once with Swift at Mrs. Vanhomrigh's, and met her daughter Hester. Many years later,Vanessadestroyed the will she had made in Swift's favour, and left half of her property to Berkeley. While in London the future bishop was warmly welcomed by Steele, and wrote several essays for him in theGuardianagainst the Freethinkers, and especially against Anthony Collins (1676-1729), whose arguments in hisDiscourse on Freethinking(1713) are ridiculed in theScriblerus Memoirs. Collins, it may be observed here, wrote a treatise several years later on theGrounds of the Christian Religion(1724) which called forth thirty-five answers. During this visit Berkeley also published one of his most original works,Dialogues between Hylas and Philonous, a book marked by that consummate beauty of style for which he is distinguished.

In November, 1713, the Earl of Peterborough was sent on an embassage to the King of Sicily, and on Swift's recommendation took Berkeley with him as his chaplain and secretary. Ten months were spent on this occasion in France and Italy. Another continental tour followed, in the course of which Berkeley wrote to Arbuthnot of his ascent of Vesuvius, and to Pope of his life at Naples. Five years were spent abroad, and he returned to England tolearn of the failure of the South Sea Scheme. In hisEssay towards Preventing the Ruin of Great Britain(1721), the main argument is the obvious one, that national salvation is only to be secured by individual uprightness. He deplores 'the trifling vanity of apparel' which we have learned from France, advocates the revival of sumptuary laws, considers that we are 'doomed to be undone' by luxury, and by the want of public spirit, and declares that 'neither Venice nor Paris, nor any other town in any part of the world ever knew such an expensive ruinous folly as our masquerade.'

In the summer of this year he was again in London, and Pope asked him to spend a week in his 'Tusculum.' One promotion followed another until Berkeley became Dean of Derry, with an income of from £1,500 to £2,000 a year. He did not hold this dignified position long, having conceived the magnificent but Utopian idea of founding a Missionary College in the Bermudas—the 'Summer Isles' celebrated in the verse of Waller and of Marvell—for the conversion of America.

And now Berkeley exhibited his amazing power of influencing other men. The members of the Scriblerus Club laughed at the Dean's project, but so powerful was his eloquence, that 'those who came to scoff remained to subscribe.' Moreover, with Sir Robert Walpole as Prime Minister, he actually obtained a grant from the State of £20,000 in order to carry out the project, the king gave a charter, and to crown all, Sir Robert put his own name down for £200 on the list of subscribers. 'The scheme,' says Mr. Balfour, 'seems now so impracticable that we may well wonder how any single person, let alone the representatives of a whole nation, could be found to support it. In order that religion and learning might flourish in America, the seeds of them were to be cast insome rocky islets severed from America by nearly six hundred miles of stormy ocean. In order that the inhabitants of the mainland and of the West Indian colonies might equally benefit by the new university, it was to be placed in such a position that neither could conveniently reach it.'[60]Berkeley, who had recently married, left England for Rhode Island, where he stayed for about three years and wroteAlciphron(1732), in which he attacks the freethinkers under the title ofMinute Philosophers. Then on learning from Walpole that the promised money 'would most undoubtedly be paid as soon as suits public convenience' which would be never, he returned to England, and through the Queen's influence was made Bishop of Cloyne. In that diocese eighteen years of his life were spent. In the course of them he published theQuerist(1735-1737), anEssay on the Social State of Ireland(1744), and, in the same year,Siris, which contains the bishop's famous recipe for the use of tar water followed by much philosophical disquisition. The remedy, which was afterwards praised by the poet Dyer inThe Fleece, became instantly popular. 'We are now mad about the water,' Horace Walpole wrote; 'the book contains every subject from tar water to the Trinity; however, all the women read it, and understand it no more than if it were intelligible.' Editions ofSirisfollowed each other in rapid succession, and it was translated into French and German. The work is that of an enthusiast, and it should be read not for its argument, but for its wealth of suggestiveness, and for what Mr. Balfour calls 'a certain quality of moral elevation and speculative diffidence alien both to the literature and the life of the eighteenth century.' Berkeley had himself the profoundestfaith in the panacea which he advocated. 'From my representing tar water,' he writes, 'as good for so many things, some, perhaps, many conclude it is good for nothing. But charity obligeth me to say what I know, and what I think, howsoever it may be taken. Men may conjecture and object as they please, but I appeal to time and experience.'

In his latter days Berkeley, feeling his health failing, desired to resign his bishopric and retire to Oxford, and there—while still bishop of Cloyne, for the king would not accept his resignation—the philosopher, who was blest, to use Shakespeare's fine epithet, with a 'tender-hefted nature,' passed away in 1753, leaving behind him one of the most fragrant of memories.

That Berkeley was a philosophical thinker from his earliest manhood is evident from hisCommonplace Bookpublished for the first time in the Clarendon Press edition of his works (vol. iv., pp. 419-502).

He delighted in recondite thought as much as most young men delight in action, and as a philosopher he is said to have commenced his studies with Locke, whose famousEssayappeared in 1690. Of Plato, too, Berkeley was an ardent admirer, and the spirit of Plato pervades his works. HisEssay towards a New Theory of Visioncontains some intimations of the famous metaphysical theory which was developed a little later in theTreatise on Human Knowledge.

A good deal of foolish ridicule was excited by this book. Berkeley was supposed to maintain the absurd paradox that sensible things do not exist at all. The reader will remember how Dr. Johnson undertook to refute the postulate by striking his foot against a stone, while James Beattie (1735-1803), the poet and moral philosopher, in a volume for which he was rewarded with a pension of £200 a year, denounced Berkeley's philosophy as'scandalously absurd.' 'If,' he writes, 'I were permitted to propose one clownish question, I would fain ask ... Where is the harm of my believing that if I were to fall down yonder precipice and break my neck, I should be no more a man of this world? My neck, Sir, may be an idea to you, but to me it is a reality, and a very important one too. Where is the harm of my believing that if in this severe weather I were to neglect to throw (what you call) the idea of a coat over the ideas of my shoulders, the idea of cold would produce the idea of such pain and disorder as might possibly terminate in my real death? What great offence shall I commit against God or man, church or state, philosophy or common sense if I continue to believe that material food will nourish me, though the idea of it will not, that the real sun will warm and enlighten me, though the liveliest idea of him will do neither; and that if I would obtain here peace of mind and self-approbation, I must not only form ideas of compassion, justice and generosity, but also really exert those virtues in external performance?'[61]

Beattie continues in this foolish strain to throw contempt upon a system which he had not taken the trouble to understand, and upon one of the sanest and noblest of English philosophers, and he does so without a thought that the absurdity is due to his own ignorance and not to the theory of Berkeley. The author of theMinstrelwas an honest man and a respectable poet, but he prided himself too much on what he called common sense, and failed to see that in the search after truth other and even higher faculties may be also needed. Moreover, Berkeley, so far from being an enemy to common sense, endeavours, as he says, to vindicate it, although in so doing, he 'may perhaps be obliged to use someambagesand ways of speech not common.' A significant passage may be quoted from theThree Dialogues between Hylas and Philonous(1713) in illustration of his method and style so far indeed as a short extract can illustrate an argument sustained by a long course of reasoning.

'Phil.As I am no sceptic with regard to the nature of things, so neither am I as to their existence. That a thing should be really perceived by my senses, and at the same time not really exist is to me a plain contradiction; since I cannot prescind or abstract even in thought, the existence of a sensible thing from its being perceived. Wood, stones, fire, water, flesh, iron, and the like things, which I name and discourse of, are things that I know. And I should not have known them but that I perceived them by my senses; and things perceived by the senses are immediately perceived; and things immediately perceived are ideas; and ideas cannot exist without the mind; their existence therefore consists in being perceived; when therefore they are actually perceived there can be no doubt of their existence.... I might as well doubt of my own being, as of the being of those things I actually see and feel.'Hyl.Not so fast,Philonous; you say you cannot conceive how sensible things should exist without the mind. Do you not?'Phil.I do.'Hyl.Supposing you were annihilated, cannot you conceive it possible that things perceivable by sense may still exist?'Phil.I can; but then it must be in another mind. When I deny sensible things an existence out of the mind, I do not mean my mind in particular, but all minds. Now, it is plain they have an existence exterior to my mind; since I find them by experience to be independent of it. There is therefore some other mind wherein they exist, during the intervals between the times of my perceiving them; as likewise they did before my birth, andwould do after my supposed annihilation. And as the same is true with regard to all other finite created spirits, it necessarily follows there is anomnipresent, eternal Mind, which knows and comprehends all things, and exhibits them to our view in such a manner, and according to such rules, as He Himself hath ordained, and are by us termed theLaws of Nature.''Truth is the cry of all,' says Berkeley in the final paragraph ofSiris, 'but the game of a few. Certainly, where it is the chief passion, it doth not give way to vulgar cares and views, nor is it contented with a little ardour, active perhaps to pursue, but not so fit to weigh and revise. He that would make a real progress in knowledge, must dedicate his age as well as youth, the latter growth as well as firstfruits at the altar of truth.'

'Hyl.Not so fast,Philonous; you say you cannot conceive how sensible things should exist without the mind. Do you not?

'Phil.I do.

'Hyl.Supposing you were annihilated, cannot you conceive it possible that things perceivable by sense may still exist?

'Phil.I can; but then it must be in another mind. When I deny sensible things an existence out of the mind, I do not mean my mind in particular, but all minds. Now, it is plain they have an existence exterior to my mind; since I find them by experience to be independent of it. There is therefore some other mind wherein they exist, during the intervals between the times of my perceiving them; as likewise they did before my birth, andwould do after my supposed annihilation. And as the same is true with regard to all other finite created spirits, it necessarily follows there is anomnipresent, eternal Mind, which knows and comprehends all things, and exhibits them to our view in such a manner, and according to such rules, as He Himself hath ordained, and are by us termed theLaws of Nature.'

'Truth is the cry of all,' says Berkeley in the final paragraph ofSiris, 'but the game of a few. Certainly, where it is the chief passion, it doth not give way to vulgar cares and views, nor is it contented with a little ardour, active perhaps to pursue, but not so fit to weigh and revise. He that would make a real progress in knowledge, must dedicate his age as well as youth, the latter growth as well as firstfruits at the altar of truth.'

Elsewhere in this famous treatise he writes:

'It cannot be denied that with respect to the universe of things we in this mortal state are like men educated in Plato's cave, looking on shadows with our backs turned to the light. But though our light be dim and our situation bad, yet if the best use be made of both, perhaps something may be seen. Proclus, in his commentary on the theology of Plato, observes there are two sorts of philosophers. The one placed body first in the order of beings, and made the faculty of thinking depend thereupon, supposing that the principles of all things are corporeal; that body most really or principally exists, and all other things in a secondary sense and by virtue of that. Others making all corporeal things to be dependent upon soul or mind, think this to exist in the first place, and primary senses and the being of bodies to be altogether derived from, and presuppose that of the mind.'

This was Berkeley's creed, and his great aim throughout is to prove the phenomenal nature of the things of sense, or in other words the non-existence of independent matter. He makes, he says, not the least question that the things we see and touch really exist, but what he does question isthe existence of matter apart from its perception to the mind. Hobbes said that the body accounted for the mind, and that matter was the deepest thing in the universe, while to Berkeley the only true reality consists in what is spiritual and eternal.

'The great idealist,' says an able writer, 'certainly never denied the existence of matter in the sense in which Johnson understood it. As the touched, the seen, the heard, the smelled, the tasted, he admitted and maintained its existence as readily and completely as the most illiterate and unsophisticated of mankind,' and he adds that the peculiar endowment for which Berkeley was distinguished 'far beyond his predecessors and contemporaries, and far beyond almost every philosopher who has succeeded him, was the eye he hadfor facts, and the singular pertinacity with which he refused to be dislodged from his hold upon them.'[62]

Pope's age produced a few great masters of style, and among them Berkeley holds an undisputed place. He succeeded, too, in the most difficult department of intellectual labour, since to express abstruse thought in language as beautiful as it is clear is the rarest of gifts.

'His works are beyond dispute the finest models of philosophic style since Cicero. Perhaps they surpass those of the orator, in the wonderful art by which the fullest light is thrown on the most minute and evanescent parts of the most subtle of human conceptions.'[63]

William Law (1686-1761).

William Law was born in 1686 at King's Cliffe in Northamptonshire, and entered Emmanuel College, Cambridge, as a Sizar in 1705. He obtained a Fellowship, and received holy orders in 1711, but having made a speech offensive to theheads of houses, he was degraded. Law believed in the divine right of kings, and on the death of Queen Anne, declared his principles as a non-juror. In 1717 he published his first controversial work,Three Letters to the Bishop of Bangor; Hoadly, the famous bishop, having, in his opponent's judgment, uttered lax and latitudinarian views with regard to the Church of which he was one of the chief pastors. TheseLettershave been highly praised for wit as well as for argument, and Dean Hook, writing of the Bangorian Controversy in hisChurch Dictionary, states that 'Law'sLettershave never been answered and may, indeed, be regarded as unanswerable.' Law was also the most powerful assailant of Warburton'sDivine Legation, which he opposed with a burning zeal that was not always wise. But as a controversialist he was an infinitely stronger man than his opponent, and unlike Warburton, he never debased controversy by scurrility, which the bishop generally found a more potent weapon than argument.

On the publication, in 1723, of Dr. Mandeville'sFable of the Bees, it was vigorously attacked by Law. In this masterly pamphlet, instead of attempting to refute the physician by showing that virtue is more profitable to the State than vice, and that, therefore, private vices are not public benefits, Law takes a higher ground, and asserts that morality is not a question of profit and loss, but of conscience. Mandeville maintains that man is a mere animal governed by his passions; his opponent, on the other hand, argues that man is created in the image of God, that virtue 'is a law to which even the divine nature is subject,' and that human nature is fitted to rise to the angels, while Mandeville would lower it to the brutes.

John Sterling, writing to F. D. Maurice of the first section of Law's remarks, says: 'I have never seen in ourlanguage the elementary grounds of a rational ideal philosophy, as opposed to empiricism, stated with nearly the same clearness, simplicity, and force,' and it was at Sterling's suggestion that Maurice published a new edition of Law's argument with an introductory essay (1844).

The following passage from theRemarks on the Fable of the Beeswill illustrate Law's method as a polemic:

'Deists and freethinkers are generally considered as unbelievers; but upon examination they will appear to be men of the most resigned and implicit faith in the world; they would believetransubstantiation, but that it implies a believing in God; for they never resign their reason, but when it is to yield to something that opposes salvation. For the Deist's creed has as many articles as the Christian's, and requires a much greater suspension of our reason to believe them. So that if to believe things upon no authority, or without any reason, be an argument of credulity, the freethinker will appear to be the most easy, credulous creature alive. In the first place, he is to believe almost all the same articles to be false which the Christian believes to be true.'Now, it may easily be shown that it requires stronger acts of faith to believe these articles to be false, than to believe them to be true. For, taking faith to be an assent of the mind to some proposition, of which we have no certain knowledge, it will appear that the Deist's faith is much stronger, and has more of credulity in it, than the Christian's. For instance, the Christian believes the resurrection of the dead, because he finds it supported by such evidence and authority as cannot possibly be higher, supposing the thing was true; and he does no more violence to his reason in believing it, than in supposing that God may intend to do some things, which the reason of man cannot conceive how they will be effected.'On the contrary, the Deist believes there will be no resurrection. And how great is his faith, for he pretends to no evidence or authority to support it; it is a purenaked assent of his mind to what he does not know to be true, and of which nobody has, or can give him, any full assurance. So that the difference between a Christian and a Deist does not consist in this, that the one assents to things unknown, and the other does not; but in this, that the Christian assents to things unknown on account of evidence; the other assents to things unknown without any evidence at all. Which shows that the Christian is the rational believer and the Deist the blind bigot.'

'Now, it may easily be shown that it requires stronger acts of faith to believe these articles to be false, than to believe them to be true. For, taking faith to be an assent of the mind to some proposition, of which we have no certain knowledge, it will appear that the Deist's faith is much stronger, and has more of credulity in it, than the Christian's. For instance, the Christian believes the resurrection of the dead, because he finds it supported by such evidence and authority as cannot possibly be higher, supposing the thing was true; and he does no more violence to his reason in believing it, than in supposing that God may intend to do some things, which the reason of man cannot conceive how they will be effected.

'On the contrary, the Deist believes there will be no resurrection. And how great is his faith, for he pretends to no evidence or authority to support it; it is a purenaked assent of his mind to what he does not know to be true, and of which nobody has, or can give him, any full assurance. So that the difference between a Christian and a Deist does not consist in this, that the one assents to things unknown, and the other does not; but in this, that the Christian assents to things unknown on account of evidence; the other assents to things unknown without any evidence at all. Which shows that the Christian is the rational believer and the Deist the blind bigot.'

It is probable that Law, like other writers on the orthodox side, did not sufficiently take into account the service rendered by the Deists in arousing a spirit of inquiry. Free-thinking is right thinking, and 'it was a result of the Deistic controversy, which went far to make up many evils in it, that in the end it widened and enlarged Christian thought.'[64]

The author's next and weakest work,On the Unlawfulness of Stage Entertainments(1726), is mentioned elsewhere.[65]

In the same year he publishedChristian Perfection, a profoundly earnest but puritanically narrow work, in which our earthly life is regarded simply as the road to another. 'There is nothing that deserves a serious thought,' he writes, 'but how to get out of the world and make it a right passage to our eternal state.' No man ever practised what he preached with more sincerity and persistency than William Law, but it can hardly be doubted that he narrowed the range of his influence by the views he expressed with regard to culture and to all human learning. He forgot that, without the logic, the wit, the irony, the singular force and lucidity of style displayed in his ownwritings, he would have lost the power as a religious teacher which he was so eager to exercise.

Literaturequâliterature Law regarded with contempt, and he is said to have looked upon the study even of Milton as waste of time. Yet his biographer states what seems likely enough, considering the fine qualities of Law's own writings, that 'no author was ever a favourite with him, unless he was a man of literary merit.'

In 1727, and probably before that date, Law held the position of tutor to Edward Gibbon, whose famous son, the historian, in hisAutobiography, gives to him the high praise of having left in the family 'the reputation of a worthy and pious man, who believed all that he professed, and practised all that he enjoined.'

Law accompanied his pupil to Cambridge, and it is conjectured that during this residence at the university he wrote what Gibbon justly called his 'master work,'A Serious Call to a Devout and Holy Life(1729), the most impressive book of its class produced in the eighteenth century. The historian's father was a man of feeble character. He left Cambridge without a degree, and went on his travels, the tutor meanwhile remaining in the family house at Putney, where he seems to have gathered round him a number of disciples.

TheSerious Callhad an immediate and strong influence on many thoughtful men, and Law's book stimulated in no common measure the religious life of the country. John Wesley spoke of it as a treatise hardly to be excelled in the English tongue 'either for beauty of expression, or for justness and depth of thought.' Whitefield, Venn, and Thomas Scott, the commentator, acknowledged their indebtedness to the work, and Dr. Johnson, speaking of his youthful days, said: 'I became a sort of laxtalkeragainst religion, for I did not muchthinkagainst it; and thislasted till I went to Oxford, when I took up Law'sSerious Call to a Holy Life, expecting to find it a dull book (as such books generally are), but I found Law quite an over-match for me; and this was the first occasion of my thinking in earnest.' The first Lord Lyttelton, the historian and friend of Thomson, is said to have taken up the book one night at bed-time, and to have read it through before he went to bed; but, perhaps, the most unimpeachable evidence in its favour comes from the pen of Gibbon, who writes: 'Mr. Law's precepts are rigid, but they are founded on the Gospel. His satire is sharp, but it is drawn from the knowledge of human life, and many of his portraits are not unworthy of the pen of La Bruyère. If he finds a spark of piety in his reader's mind he will soon kindle it to a flame.'

Law's art as a portrait painter will be seen in the following sketch of Flavia:

'Flaviawould be a miracle of piety if she was but half so careful of her soul as she is of her body. The rising of apimpleon her face, the sting of a gnat, will make her keep her room two or three days, and she thinks they are very rash people that do not take care of things in time. This makes her so over careful of her health that she never thinks she is well enough, and so over indulgent that she never can be really well. So that it costs her a great deal in sleeping draughts and waking draughts, in spirits for the head, in drops for the nerves, in cordials for the stomach, and in saffron for her tea.'If you visitFlaviaon the Sunday, you will always meet good company, you will know what is doing in the world, you will hear the last lampoon, be told who wrote it, and who is meant by every name that is in it. You will hear what plays were acted that week, which is the finest song in the opera, who was intolerable at the last assembly, and what games are most in fashion.Flaviathinks they are atheists who play at cards on the Sunday, but she will tellyou the nicety of all the games, what cards she held, how she played them, and the history of all that happened at play, as soon as she comes from church. If you would know who is rude and ill-natured, who is vain and foppish, who lives too high and who is in debt; if you would know what is the quarrel at a certain house, or who and who are in love; if you would know how late Belinda comes home at night, what clothes she has bought, how she loves compliments, and what a long story she told at such a place; if you would know how cross Lucius is to his wife, what ill-natured things he says to her, when nobody hears him; if you would know how they hate one another in their hearts though they appear so kind in public; you must visitFlaviaon the Sunday. But still she has so great a regard for the holiness of the Sunday, that she has turned a poor old widow out of her house as aprofane wretch, for having been found once mending her clothes on the Sunday night.'

'If you visitFlaviaon the Sunday, you will always meet good company, you will know what is doing in the world, you will hear the last lampoon, be told who wrote it, and who is meant by every name that is in it. You will hear what plays were acted that week, which is the finest song in the opera, who was intolerable at the last assembly, and what games are most in fashion.Flaviathinks they are atheists who play at cards on the Sunday, but she will tellyou the nicety of all the games, what cards she held, how she played them, and the history of all that happened at play, as soon as she comes from church. If you would know who is rude and ill-natured, who is vain and foppish, who lives too high and who is in debt; if you would know what is the quarrel at a certain house, or who and who are in love; if you would know how late Belinda comes home at night, what clothes she has bought, how she loves compliments, and what a long story she told at such a place; if you would know how cross Lucius is to his wife, what ill-natured things he says to her, when nobody hears him; if you would know how they hate one another in their hearts though they appear so kind in public; you must visitFlaviaon the Sunday. But still she has so great a regard for the holiness of the Sunday, that she has turned a poor old widow out of her house as aprofane wretch, for having been found once mending her clothes on the Sunday night.'

Between the years 1733-37, owing to his acquaintance with the writings of the famous mystic, Jacob Boehme, Law became a mystic himself. The 'blessed Jacob' as he calls him exercised an influence which colours all his later writings and lasted till his death. In 1740 he retired to his native village and to solitude; but after a while two wealthy and devout ladies, one of them a widow, the other the historian's aunt, Miss Hester Gibbon, joined him in his retreat and devoted to charitable objects their labours and their fortunes. 'Out of a joint income of not less than three thousand pounds a year, only about three hundred pounds were spent upon the frugal expenses of the household and the simple personal wants of the three inhabitants. The whole of the remainder was spent upon the poor.'[66]Report says, let us hope it may be scandal, that afterthe master's death the love of earthly vanities revived in two of his pupils. His favourite niece had a new dress every month, and Miss Gibbon 'appeared resplendent in yellow stockings.' This is not the place to follow Law's self-denying career, neither are we concerned with the volumes which contain his later views. Admirably written though they be, these works do not belong to the field of literature. Law lived in vigour both of mind and body to a good old age, and died in 1761.

Joseph Butler (1692-1752).

Joseph Butler, whoseSermons(1726), andAnalogy of Religion Natural and Revealed to the Constitution and Course of Nature(1736), are among the highest contributions to theology produced in the last century, called the imagination 'a forward, delusive faculty,' and he could have boasted that it was a faculty of which no trace is to be found in his works. Moreover, he is generally regarded as wholly destitute of style, and in a sense this is true, for Butler is so intent upon what he has to say that he cares little how he says it. His sense of beauty if he possessed it, was absorbed in a supreme allegiance to truth, and his life was that of a Christian philosopher intent upon one object. His sermons, preached at the Rolls Chapel, which contain the germ of his philosophy, are too closely packed with argument and too recondite in thought to fit them for pulpit discourses. TheAnalogy, which occupied seven years of Butler's life, is better known and more generally interesting. 'There is,' he says, 'a much more exact correspondence between the natural and the moral world than we are apt to take notice of.' His aim is to show that the difficulties which meet us in Revelation are to be found also in nature, that as our happiness or misery in this world largely depends upon conduct, so it is reasonable to suppose, apart from what Revelation teaches, that we are also in a state ofprobation with regard to a future life. As youth is an education for mature age, so may the whole of our earthly life be an education for a future existence.

'And if we were not able at all to discern how or in what way the present life could be our preparation for another, this would be no objection against the credibility of its being so. For we do not discern how food and sleep contribute to the growth of the body; nor could have any thought that they would before we had experience. Nor do children at all think on the one hand that the sports and exercises, to which they are so much addicted, contribute to their health and growth; nor, on the other, of the necessity which there is for their being restrained in them; nor are they capable of understanding the use of many parts of discipline, which, nevertheless, they must be made to go through in order to qualify them for the business of mature age. Were we not able, then, to discover in what respects the present life could form us for a future one, yet nothing would be more supposable than that it might, in some respects or other, from the general analogy of Providence. And this, for aught I see, might reasonably be said, even though we should not take in the consideration of God's moral government over the world. But, take in this consideration, and consequently, that the character of virtue and piety is a necessary qualification for the future state, and then we may distinctly see how and in what respects the present life may be a preparation for it.

Butler's style is uniform throughout, and if it have no other merit, may be praised for honesty. It is wholly free from the artifices of the rhetorician; if it is wanting in charm, it is never weak; if it is sometimes obscure, it must be remembered that the author does not write for readers who find it a trouble to think. The bishop's obscurity was not due to negligence. 'Confusion and perplexity in writing,' he says, 'is indeed without excuse; because anyone may, if he pleases, know whether he understands and seesthrough what he is about; and it is unpardonable for a man to lay his thoughts before others when he is conscious that he himself does not know whereabouts he is, or how the matter before him stands. It is coming abroad in disorder, which he ought to be dissatisfied to find himself in at home.'

Butler weighed his thoughts rather than his words in an age when many distinguished writers were tempted to regard form as of more consequence than substance. It must be admitted, however, that if the ideal of fine literature be the expression of beautiful and richly suggestive thoughts in a style elevated by the imagination, and by a sense of rhythmical harmony, Bishop Butler's place is not among men of letters. His profound sense of the seriousness of life limited his range; but as a thinker, what he lost in versatility he probably gained in depth. TheAnalogyis a striking instance of a great work wholly without imagination, while full of the intellectual life which sustains the student's attention. There is not a dull page in the book, or one in which the author's meaning cannot be grasped by thoughtful readers. The work is full of weighty sayings on the power of conscience, the rule of right which a man has within him, the force of habit, the necessity of action in relation to belief, and the uselessness of passive impressions. It has been said that the defect of the eighteenth century theology 'was not in having too much good sense, but in having nothing besides,' and the straining after good sense, so prominent in Pope's age, affected alike, men of letters, philosophers, and theologians. The virtue was carried to excess and is conspicuous in Butler. He has his weaknesses both as a philosopher and a theologian, but the reader of theAnalogyand of the three sermons on Human Nature, will be conscious that he is in the presence of a great mind.

William Warburton (1698-1779).

William Warburton, Pope's commentator, was born at Newark-upon-Trent in 1698, and died as Bishop of Gloucester in 1779. The main argument of his principal work,The Divine Legation of Moses(1738-41), is based upon the astounding paradox that the legation of Moses must have been divine because he never invoked the promises or threatenings of a future state. The book is remarkable for its arrogance and lack of 'sweet reasonableness.' It claims no attention from the student of English literature, neither would Warburton himself were it not for his association with Pope. Allusion has been already made to Crousaz's hostile criticism of theEssay on Man(1737) on the ground that it led to fatalism, and was destructive of the foundations of natural religion. Warburton, who had previously denounced the 'rank atheism' of the poem, now endeavoured to defend it, and how effectually he did so in Pope's judgment is seen in his grateful acknowledgment of the critic's labours. 'I know I meant just what you explain,' he wrote, 'but I did not explain my own meaning as well as you. You understand me as well as I do myself, but you express me better than I could express myself.'

Dr. Conyers Middleton's estimate of what Warburton had done for Pope is more accurate: 'You have evinced the orthodoxy of Mr. Pope's principles,' he says, 'but, like the old commentators on hisHomer, will be thought, perhaps, in some places to have provided a meaning for him that he himself never dreamt of.'[67]

The poet and Warburton met for the first time in 1740, and the bookseller, Dodsley, who was present at the interview, was astonished at the compliments which Popelavished on his apologist. Henceforth, until the poet's death, Warburton, who, according to Bishop Hurd, 'found an image of himself in his new acquaintance,' became his counsellor and supporter, and among other achievements added, as Ricardus Aristarchus, to the confusion of theDunciad. Ultimately, as Pope's annotator, he produced much laborious and comparatively worthless criticism, and contrived by his immense fighting qualities as a critic and polemic to make a considerable noise in the world. One incident in the friendship of the poet and of the divine is worth recording. In 1741 Pope and Warburton were at Oxford together, and while there the Vice-Chancellor offered to confer on the poet the degree of D.C.L., and on Warburton that of D.D. Some hesitation, however, on the part of the university having occurred with regard to the latter, Pope wrote to his friend saying, 'As for mine I will die before I receive one, in an art I am ignorant of, at a place where there remains any scruple of bestowing one on you, in a science of which you are so great a master. In short I will be doctored with you, or not at all.'

Warburton's stupendous self-assertion concealed to some extent his heavy style and poverty of thought. His aim was to startle by paradoxes, since he could not convince by argument. No one could call an opponent names in the Billingsgate style more effectively, and every man who ventured to differ from him was either a knave or a fool. 'Warburton's stock argument,' it has been said, 'is a threat to cudgel anyone who disputes his opinion.' He was a laborious student, and the mass of work he accomplished exhibits his robust energy, but he has left nothing which lives in literature or in theology. He was, however, a man of various acquisitions, and won, for that reason, the praise of Dr. Johnson. 'The table is always full, sir. He brings things from the north and the southand from every quarter. In hisDivine Legationyou are always entertained. He carries you round and round without carrying you forward to the point, but then you have no wish to be carried forward.'

Bentley's more concise description of Warburton's attainments deserves to be recorded. He was, he says, 'a man of monstrous appetite, but bad digestion.'

Warburton'sShakespeareappeared in 1747, hisPopein 1751. It cannot be said that either poet has cause to be grateful to his commentator. Of hisShakespearea few words may be appropriately said here. In this pretentious and untrustworthy edition, Warburton accuses Theobald of plagiarism, treats him with contempt, and then uses his text to print from. In his Preface he declares that his own Notes 'take in the whole compass of Criticism,' and he professes to restore the poet's genuine Text. Yet, as the editors of theCambridge Shakespeareobserve, there is no trace, so far as they have discovered, 'of his having collated for himself either the earlier Folios or any of the Quartos.' Warburton professed to observe the severe canons of literal criticism, and this suggested the title to Thomas Edwards of a volume in which the critic's editorial pretensions are attacked with some humour and much justice.[68]

We may add that Bishop Hurd, Warburton's most intimate friend, edited his works in seven volumes (1788), and six years later, by way of preface to a new edition, published anAccount of the Life, Writings, and Character of the Author.

FOOTNOTES:[57]Readers who remember Mr. Browning's estimate of 'sage Mandeville' in hisParleyings with Certain Personsmay deem this criticism unjust; but the De Mandeville who speaks in that poem is the creation of the poet's imagination, or rather he is Mr. Browning himself.[58]Bolingbroke: a Historical Study, p. 133. By J. Churton Collins.[59]Walpole, p. 79. By John Morley. Macmillan.[60]Works of George Berkeley.Edited by George Sampson. With introduction by the Rt. Hon. Arthur J. Balfour, M.P. Vol. i., p. xxxi (London, 1897).[61]An Essay on Truth, 2nd edit., p. 298. 1771.[62]Blackwood's Magazine, June, 1842.[63]Sir James Macintosh,Encyclopædia Britannica.[64]The English Church and its Bishops.By Charles J. Abbey. Vol. i., p. 236.[65]See p.194.[66]The Life and Opinions of the Rev. William Law, M.A.By J. H. Overton, M.A. P. 243.[67]Middleton'sMiscellaneous Works, vol. i., p. 402.[68]The first edition of Edwards's work was entitledSupplementto Mr. Warburton's edition ofShakespeare, 1747. The third edition (1750) was calledThe Canons of Criticism and Glossaryby Thomas Edwards. Of this volume seven editions were published. Edwards, who was born in 1699, died in 1757.

[57]Readers who remember Mr. Browning's estimate of 'sage Mandeville' in hisParleyings with Certain Personsmay deem this criticism unjust; but the De Mandeville who speaks in that poem is the creation of the poet's imagination, or rather he is Mr. Browning himself.

[58]Bolingbroke: a Historical Study, p. 133. By J. Churton Collins.

[59]Walpole, p. 79. By John Morley. Macmillan.

[60]Works of George Berkeley.Edited by George Sampson. With introduction by the Rt. Hon. Arthur J. Balfour, M.P. Vol. i., p. xxxi (London, 1897).

[61]An Essay on Truth, 2nd edit., p. 298. 1771.

[62]Blackwood's Magazine, June, 1842.

[63]Sir James Macintosh,Encyclopædia Britannica.

[64]The English Church and its Bishops.By Charles J. Abbey. Vol. i., p. 236.

[65]See p.194.

[66]The Life and Opinions of the Rev. William Law, M.A.By J. H. Overton, M.A. P. 243.

[67]Middleton'sMiscellaneous Works, vol. i., p. 402.

[68]The first edition of Edwards's work was entitledSupplementto Mr. Warburton's edition ofShakespeare, 1747. The third edition (1750) was calledThe Canons of Criticism and Glossaryby Thomas Edwards. Of this volume seven editions were published. Edwards, who was born in 1699, died in 1757.

John Armstrong(1709-1779), a Scotchman by birth, practised in London as a physician after some surgical experience in the navy. Believing any subject suitable for poetry, he wrote in blank verse, reminding one of Thomson,The Art of Preserving Health(1744), a poem containing some powerful passages, and many which are better fitted for a medical treatise than for poetry. An earlier and licentious poemThe Economy of Love, which injured him in his profession, was 'revised and corrected by the author' in 1768.

If bulk were a sign of meritSir Richard Blackmore(1650-1729) would not rank with the minor poets. He wrote several long and wearisome epics, his best work in Dr. Johnson's judgment beingThe Creation(1712), which was praised by Addison in theSpectatoras 'one of the most useful and noble productions in our English verse,' a judgment the modern reader is not likely to endorse.

Henry Brooke(1706-1783), an Irishman, was the author of a poem entitledUniversal Beauty(1735). Four years later he publishedGustavus Vasa, a tragedy, which was not allowed to be acted, the sentiments being too liberal for the government. HisFool of Quality(1766) a novel in five volumes, delighted John Wesley, and in our day, Charles Kingsley, who praises its 'broad and genialhumanity.' Brooke was a follower of William Law, whose mysticism is to be seen in the story.

William Broome(1689-1745) is chiefly known from his association with Pope in the translation of theOdyssey, of which enough has been said elsewhere (p.38). His name suggested the following epigram to Henley:

'Pope came off clean with Homer; but they sayBroomewent before and kindly swept the way.'

He entered holy orders, had two livings in Suffolk and one in Norfolk, and married a wealthy widow. His verses are mechanically correct, but are empty of poetry.

John Byrom(1691-1763), the friend and disciple of William Law, the author of theSerious Call, is best remembered for his system of shorthand. In a characteristic, copious, and not very attractive journal, he describes, for the consolation of his fellow mortals, how he makes resolutions and breaks them. Byrom wrote rhyme with ease and on subjects with which poetry has nothing to do. His most successful achievement was a pastoral,Colin and Phœbe, which appeared in theSpectator(Vol. viii., No. 603). It was written in honour of the daughter of Dr. Bentley, Master of Trinity, 'not,' it has been said, 'because he wished to win her affections, but because he desired to secure her father's interest for the Fellowship for which he was a candidate.' The plan was successful. The one verse of Byrom's that every one has read is the happy epigram:

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