[Footnote 274:  Id. and i. 511; S. cxl.]

[Footnote 275:  Birch, clvi.]

[Footnote 276:  Bibliotheque Choisie, tom. vii. art. 7.]

[Footnote 277:  S. ccxii., Works, ix. 84.]

[Footnote 278:  C. Leslie, Works, ii. 596-7.]

[Footnote 279:  Young’s Poems, Sat. vi.]

[Footnote 280:  They complained that Jesus Christ had not been preached among them since Mr. Tillotson had been settled in the parish.—­(Birch, xviii.) This was in 1663.  The contrast between Tillotson’s style and that of the Commonwealth preachers would in any case have been very marked, the more so as Puritanism gained a strong footing in the eastern counties.]

[Footnote 281:  S. xlii., Works, iii. 275.]

[Footnote 282:  S. vii., Works, i. 495.]

[Footnote 283:  S. xxxiv., Works, iii. 65.]

[Footnote 284:  S. vii., Works, i. 499.]

[Footnote 285:  Pope’s Essay on Man, Ep. 4.]

[Footnote 286:  In Guardian, No. 55.]

[Footnote 287:  ‘Ground, &c., of Morality,’ Chubb’s Works, iii. 6.]

[Footnote 288:  Dorner, iii. 81.]

[Footnote 289:  M. Pattison in Essays and Reviews, 275.]

[Footnote 290:  Quoted in F.D.  Maurice’s Preface to Law’s Answer to Mandeville, lxx.]

[Footnote 291:  Channing and Aikin’s Correspondence, 46.]

[Footnote 292:  Mackintosh’s Progress of Ethical Philosophy, sect. i.]

[Footnote 293:  S.T.  Coleridge, Aids to Reflection, i. 37.]

[Footnote 294:  Mackay, R.W., Introduction to The Sophists, 36.]

[Footnote 295:  Ecce Homo, 114.]

[Footnote 296:  G. Eliot, Romola, near the end.]

[Footnote 297:  Ecce Homo, 115; cf.  Coleridge, The Friend Ess. xvi. i. 162.]

[Footnote 298:  F.W.  Robertson, Life and Letters, i. 352.]

[Footnote 299:  Cf.  F.D.  Maurice’s Introduction to Law on Mandeville, xxiii.]

[Footnote 300:  S. ccxxiii., Works, ix. 275.]

* * * * *

CHAPTER V.

LATITUDINARIAN CHURCHMANSHIP.

(2) CHURCH COMPREHENSION AND CHURCH REFORMERS.

The Latitudinarianism which occupies so conspicuous and important a place in English ecclesiastical history during the half century which followed upon the Revolution of 1688 has been discussed in some of its aspects in the preceding chapter.  It denoted not so much a particular Church policy as a tone or mode of thought, which affected the whole attitude of the mind in relation to all that wide compass of subjects in which religious considerations are influenced by difference of view as to the province and authority of the individual reason.