human
; but, says Warton,
gpt
--presumably by Warburton. (Warton's Essay on Pope, 4th ed. ii, 67.) The Spinozistic or pantheistic character of much of the Essay on Man was noted by various critics, in particular by the French Academician De Crousaz (Examen de l'Essay de M. Pope sur l'Homme, 1748, p. 90, etc.) After promising to justify the ways of God to man, writes Crousaz (p. 33), Pope turns round and justifies man, leaving God charged with all men's sins. When the younger Racine, writing to the Chevalier Ramsay in 1742, charged the Essay with irreligion, Pope wrote him repudiating alike Spinoza and Leibnitz. (Warton, ii, 121.) In 1755, however, the Abbé Gauchat renewed the attack, declaring that the Essay was
human
(Lettres Critiques, i, 346). Warburton at first charged the poem with rank atheism, and afterwards vindicated it in his manner. (Warton, i, 125.) But in Germany, in the youth of Goethe, we find the Essay regarded by Christians as an unequivocally deistic poem. (Goethe's Wahrheit und Dichtung, Th. II, B. vii: Werke, ed. 1866, xi, 263.) And by a modern Christian polemist the Essay is described as
gpt
Collins observed that nobody had doubted the existence of God until the Boyle lecturers began to prove it; and Clarke had more than justified the jest by arguing, in his Boyle Lectures for 1705, that all deism logically leads to atheism. But though the apologists roused much discussion on the theistic issue, the stress of the apologetic literature passed from the theme of atheism to that of deism. Shaftesbury's early Inquiry Concerning Virtue had assumed the existence of a good deal of atheism; but his later writings, and those of his school, do not indicate much atheistic opposition. [779] Even the revived discussion on the immateriality and immortality of the soul--which began with the Grand Essay of Dr. William Coward, [780] in 1704, and was taken up, as we have seen, by the non-juror Dodwell [781]--was conducted on either orthodox or deistic lines. Coward wrote as a professed Christian, [782] to maintain,
human
that
gpt
Collins maintained against Clarke the proposition that matter is capable of thought; and Samuel Strutt (
human
), whose Philosophical Inquiry into the Physical Spring of Human Actions, and the Immediate Cause of Thinking (1732), is a most tersely cogent sequence of materialistic argument, never raises any question of deity. The result was that the problem of
gpt
(An Essay towards demonstrating the Immateriality and Free Agency of the Soul, 1760, p. 94). The Rev. Mr. Monk, in his Life of Bentley (2nd ed. 1833, ii, 391), absurdly speaks of Strutt as having
human
The reverend gentleman cannot have paid any attention to the arguments either of Herbert or of Strutt, which have no more in common than those of Toland and Hume. Strutt's book was much too closely reasoned to be popular. His name was for the time, however, associated with a famous scandal at Cambridge University. When in 1739 proceedings were taken against what was described as an
gpt
there, Strutt was spoken of as its
human
One of the members was Paul Whitehead, satirized by Pope. Another, Tinkler Ducket, a Fellow of Caius College, in holy orders, was prosecuted in the Vice-Chancellor's Court on the twofold charge of proselytizing for atheism and of attempting to seduce a
gpt
In his defence he explained that he had been for some time
human
from the notable start made in 1739 in the very remarkable Inquiry into the Jewish and Christian Revelations by Samuel Parvish, who made the vital discovery that Deuteronomy is a product of the seventh century B.C. [783] His book, which is in the form of a dialogue between a Christian and a Japanese, went into a second edition (1746); but his idea struck too deep for the critical faculty of that age, and not till the nineteenth century was the clue found again by De Wette, in Germany. [784] Parvish came at the end of the main deistic movement, [785] and by that time the more open-minded men had come to a point of view from which it did not greatly matter when Deuteronomy was written, or precisely how a cultus was built up; while orthodoxy could not dream of abandoning its view of inspiration. There was thus an arrest alike of historical criticism and of the higher philosophic thought under the stress of the concrete disputes over ethics, miracles, prophecy, and politics; and a habit of taking deity for granted became normal, with the result that when the weak point was pressed upon by Law and Butler there was a sense of blankness on both sides. But among men theistically inclined, the argument of Tindal against revelationism was extremely telling, and it had more literary impressiveness than any writing on the orthodox side before Butler. By this time the philosophic influence of Spinoza--seen as early as 1699 in Shaftesbury's Inquiry Concerning Virtue, [786] and avowed by Clarke when he addressed his Demonstration (1705)
gpt
--had spread among the studious class, greatly reinforcing the deistic movement; so that in 1732 Berkeley, who ranked him among
human
described him as
gpt
Sir Leslie Stephen's opinion (English Thought, i, 33), that
human
read Spinoza, seems to be thus outweighed. If they did not in great numbers read the Ethica, they certainly read the Tractatus and the letters. As early as 1677 we find Stillingfleet, in the preface to his Letter to a Deist, speaking of Spinoza as
gpt
; and further of a mooted proposal to translate the Tractatus Theologico-Politicus into English. A translation was published in 1689. In 1685 the Scotch Professor George Sinclar, in the
human
Preface to the Reader of his Satan's Invisible World Discovered, writes that
gpt
There are a monstrous rabble of men, who following the Hobbesian and Spinosian principles, slight religion and undervalue the Scripture, etc. In Gildon's work of recantation, The Deist's Manual (1705, p. 192), the indifferent Pleonexus, who
human
and demurs to accumulating the latter, avows that he has a few, among them being Hobbes and Spinoza. Evelyn, writing about 1680-90, speaks of
gpt
as
human
(The History of Religion, 1850, p. xxvii). Cp. Halyburton, Natural Religion Insufficient, Edinburgh, 1714, p. 31, as to the
gpt
Letter on Superstition, the work of a pronounced freethinker. [787] On the other hand, such deistic writing as that with which Chubb, in a multitude of tracts, followed up his early Unitarian essay of 1715, brought an ethical
human
Christian rationalism within the range of the unscholarly many. Thomas Morgan (d. 1741), a physician, began in the Moral Philosopher, 1739-1740, [788] to sketch a rationalistic theory of Christian origins, besides putting the critical case with new completeness. Morgan had been at one time a dissenting minister at Frome, Somerset, and had been dismissed because of his deistical opinions. Towards the Jehovah and the ethic of the Old Testament he holds, however, the attitude rather of an ancient Gnostic than of a modern rationalist; and in his philosophy he is either a very
gpt
By P. A., Minister of the Gospel (1739), consists of
human
Two Lectures delivered at Plaisterers' Hall. Through all his propaganda, of which the more notable portions are his Supernaturals Examined and a series of controversies on the Resurrection, there runs a train of shrewd critical sense, put forth in crisp and vivacious English, which made him a popular force. What he lacked was the due gravity and dignity for the handling of such a theme as the reversal of a nation's faith. Like Woolston, he is facetious where he should be serious; entertaining where he had need be impressive; provocative where he should have aimed at persuasion. We cannot say what types he influenced, or how deep his influence went: it appears only that he swayed many whose suffrages weighed little. At length, when in 1761 he issued nine numbers of The Free Inquirer, in which he attacked the Pentateuch with much insight and cogency, but with a certain want of rational balance (shown also in his treatise, Social Bliss Considered, 1749), he was made a victim of the then strengthened spirit of persecution, being sentenced to stand thrice in the pillory with the label
gpt
For Blasphemy,