Joseph Glanvil
From RATIONALISM IN EUROPE, 1895 by William Lecky
. . Joseph Glanvil, a divine, who in is
own day was very famous, and who, I venture to think has been surpassed
in genius by few of his successors. Among his contemporaries he was
especially praised as an able scholar and dialectician, and as a writer
whose style, though not untinctured by the pedantry of his age, often
furnishes the noblest examples of that glorious eloquence, so rich in
varied and majestic harmonies, of which Milton and the early Anglican
divines were the greatest masters. To us, however, who look upon his career
from the vantage ground of experience, it assumes a far higher
interest, for it occupies a most important position in the history of that
experimental philosophy which has become the great guiding influence of the
English mind. As the works of Glanvil are far less known thanthey
should be, and as his defence of witchcraft was intimately connected with
his earlier literary enterprises, I shall make no apology for givin
g a general outline of his opinions.
To those who only know him as the defender of witchraft, it may
appear a somewhat startling paradox to say, that the predominating
charcteristic of the mind of Glanvil was an intense scepticism. He has even
been termed by a modern critic 'the first English writer who had thrown
scepticism into a definite form;'2
and if we regard this expression as simply implying a profoudn distrust
of human
faculties, and not at all the rejection of any dstinct dogmatic system,
the judgment ca hardly be disputed. And certainly, it would be
difficult to find a work displaying less of the credulity and superstition that
are commonly attributed to the believers in witchcraft than the
treatise on 'The Vanity of Dogmatising, or Confidence of
Opinions,'1 in which Glanvil expounded his
philosophical views. Developing a few scattered hints of Bacon, he undertook to
make a comprehensive survey of the human faculties, to analyse the
distorting influences that corrode or pervert out judgments, to reveal the
weakness and fallibility of the most powerful intellect, and to estimate
the infinity of darkness that encircles our scanty knowledge. Not only
did he trace, with the most vivide and unfaltering pen, the proneness to
error that accompanies the human intellect in the moments of its
greatest confidence ; not only did he paint in the darkest colours the
tenacity and the inveteracy of prejudice ; he even accepted to the
fullest extent the consequence of his doctrine, and, with Descartes,
enjoined a total abnegation of the opinions that have been received by
education as the first condition of enquiry. He showed himself perfectly
acquainted with the diversities of intellectual tone, or as he very
happily termed the, the 'climates of opinion,' that belong to
different ages ; and he devoted an entire chapter [Chapter
xi] to the deceptions of the imagination, a faculty which he treated
with as much severity as Butler.
1 There is a good review of this book in
Hallam's Hist. of Lit., vol. iii, pp. 358-362. It is, I think by
far the best thing Glanvil wrote, and he evidently took extraordinary
pains in bringing it to perfection. It first appeared as a short essay ;
it was then expanded into a regular treatise ; and still later, recast
and published anew under the title of ' Scepsis
Scientifica. ' This last edition is extremely rare, the greater part
of the impression having, it is said (I do not know on what authority),
been destroyed in the fire of London. It was answered by Thomas White,
a once famous Roman Catolic controversialist. I cannot but think that
Paley was acquainted with the works of Glanvil, for their mode of
treating many subjects is strikingly similar. Paley's watch simile is fully
developed by Glanvil, in chap. v.
On the publication of this treatise Glanvil had been elected a
fellow fo the Royal Society, and became one of the most distinguished
of the small but able minority of the elergy who cordially embraced the
inductive philosophyl. To combat the strong antipathy with whichthis
philosophy was regarded in the Church, and to bring theology into harmony
with its principles, was the task to which he devoted the remainder of
his life.
[ . . ] . . the manner in which Glanvil conducted is
enterprise separates him, I think, clearly from his fellow-labourers. For,
while his contemporaries seem to have expected as the extreme consequences
of the philosophy, on the one hand a period of passing disturbance,
arising from the discovery of apparent discrepancies between science and
the Bible, and on the other hand increased evidence of the faith,
arising from the solution of those difficulties and from the increased
perception of superintending wisdom exhibited in 'the wheelwork of crea
tion,' Glanvil preceived very clearly that a far deeper and more
general modification was at hand. He saw that the theological system
existing in a nation, is intimately connected withthe prevailing modes of
tought or intellectual condition ; that the new philosophy was about to
change that condition ; and that the Church must either adapt herself to
the altered tone, or lose her influence over the English mind. He saw
that a theology which rested ultimately on authority, which branded coubt
as criminal, and which discouraged in the strongest manner every
impartial investigation, could not long co-exist with a philosophy that
encouraged the opposite habits of thought as the very beginning of
wisdom. He saw that while men maintained every strange phenomenon to be
miraculous as long as it was unexplained, each advance of physical science
must necessarily be hostile to theology ; and that the passionate
adoration of Aristotle ; the blind pedantic reverence, which accounted the
simplest assertions of dead mendecisive authorities ; the retrospective
habits of thought the universities steadily laboured to encourage, were
all incompatible with the new tendencies which Bacon represented. In an
essay on ' Anti-fanatical Religion and Free Philosophy,' which was
designed to be a continuation of the New Atlantis of Bacon, he drew a
noble sketch of an idal church constructed to meet the wants of an
intellectual and a critical age. Its creed was to be framed on the most
latitudinarian principles, because the doctrines that cold be defe
nded with legitimate assurance were but few and simple. Its ministers
were to be much less anxious to accumulate the traditions of the past
than to acquire 'the felicity of clear and distinct thinking,' and 'a
large compass in their thoughts.' They were to regard faith, not as the
opposite of reason, but as one of its manifestations. Penetrated by the
sense of human weakness, they were to rebuke
the spirit of dogmatic confidence and assertion, and were to teach men
that, so far from doubt being criminal, it was the duty of every man '
to suspend his full and resolved assent to the doctrines he had been
taught, till he had impartially considered and examined them for
himself.'
A religious system which is thus divested of the support of
authority, may be upheld upon two grounds. It may be deffended on the
rationalistic ground,a s according with conscience, representing and reflecting
the light that is in manknd, and being thus its own justification ; or
it may be defended as a distinct dogmatic system by a train of
evidential reasoning. The character of his own mind, and the very low ebb to
which moral feeling had sunk in his age, induced Glanvil to prefer the
logical to the moral proof, and he believed that the field on which the
battle must fist be fought was witchcraft.
Revised edition.
New York : Appleton 1895,
Vol. I, pp. 129-33.
Selected bibliographic (University of California http://melvyl.cdlib.org )
Author Glanvill, Joseph, 1636-1680
Title Two choice and useful treatises : the one, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls, being a key to unlock the grand mysteries of providence in relation to mans sin and misery : the other, A discourse of truth / by the late Reverend Dr. Rust ... ; with annotations on them both
Publisher London : Printed for James Collins and Sam. Lowndes ..., 1682
Description [47], 195, [7], 171, [6], 173-276, [4] p
Series Early English books, 1641-1700 ;71:2
Early English books, 1641-1700 ;844:3
Note "Lux orientalis, or, An enquiry into the opinion of the Eastern sages ...," "Annotations upon the two foregoing treatises ... / by one not unexercized in these kinds of speculation [i.e. Henry More]" and "Annotations upon the Discourse of truth : into which is inserted by way of digression a brief return to Mr. Baxter's reply, which he calls a placid collation with the learned Dr. Henry More ... : whereunto is annexed a devotional hymn / translated for the use of sincere lovers of true piety, 1683" all have separate t.p.'s
Lux orientalis is by Joseph Glanvill. Cf. Wing
Errata: p. [47] at beginning
Advertisements on p. [1-3] at end
Reproduction of original in British Library and University of Illinois Library [microform]
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