The nature of the alleged revelation seemed inconsistent
with the character
[138] of the God to whom reason pointed. The defenders of revelation, at
least all the most competent, agreed with the deists in making reason
supreme, and through this reliance on reason some of them fell into
heresies. Clarke, for instance, one of the ablest, was very unsound on
the dogma of the Trinity. It is also to be noticed that with both
sections the interest of morality was the principal motive. The orthodox
held that the revealed doctrine of future rewards and punishments is
necessary for morality; the deists, that morality depends on reason
alone, and that revelation contains a great deal that is repugnant to
moral ideals. Throughout the eighteenth century morality was the guiding
consideration with Anglican Churchmen, and religious emotion, finding no
satisfaction within the Church, was driven, as it were, outside, and
sought an outlet in the Methodism of Wesley and Whitefield.
Spinoza had laid down the principle that Scripture must be interpreted
like any other book (1670), [2] and with the deists this principle was
fundamental. In order to avoid persecution they generally veiled their
conclusions
[139] under sufficiently thin disguises. Hitherto the Press Licensing
Act (1662) had very effectually prevented the publication of heterodox
works, and it is from orthodox works denouncing infidel opinions that we
know how rationalism was spreading.
Pages:
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126