[Footnote 449: Watts, p. 200.] [Footnote 450: 'The Arian Invited to an Orthodox Faith.'--_Works_, vol. vi. p. 348.] [Footnote 451: Id. 225.] [Footnote 452: Address to the Reader, p. viii. prefixed to _The Catholic Doctrine of the Trinity._] [Footnote 453: Jones of Nayland's _Theological Works_, vol. i. p. 214, &c.] [Footnote 454: Hunt's _History of Religious Thought_, iii. 349.] [Footnote 455: _Charge_, p. 67.] [Footnote 456: Id. 43, &c.] [Footnote 457: _Letter X. to Dr. Priestley_, p. 183.] [Footnote 458: _Letters to Dr. Priestley_, p. 249.] [Footnote 459: _Letters_, &c. p. 91, &c.] [Footnote 460: _Charge_, p. 14.] [Footnote 461: _Charge_, p. 17.] [Footnote 462: Id. p. 73.] [Footnote 463: See Maimbourg's _History of Arianism_, i. 6, note 3.] [Footnote 464: _Letters_, p. 215.] [Footnote 465: _Charge_, p. 43. Horsley rather lays himself open in this passage to the charge of confounding history with mythology; but probably all he meant was to show the extreme antiquity of Trinitarian notions.] [Footnote 466: Evanson, Disney, Jebb, Gilbert Wakefield, &c.] [Footnote 467: _Letters_, &c. 243.] * * * * * CHAPTER VII. ENTHUSIASM. Few things are more prominent in the religious history of England in the eighteenth century, than the general suspicion entertained against anything that passed under the name of enthusiasm. It is not merely that the age was, upon the whole, formal and prosaic, and that in general society serenity and moderation stood disproportionately high in the list of virtues. No doubt zeal was unpopular; but, whatever was the case in the more careless language of conversation, zeal is not what the graver writers of the day usually meant when they inveighed against enthusiasts. They are often very careful to guard themselves against being thought to disparage religious fervour. Good and earnest men, no less than others, often spoke of enthusiasm as a thing to be greatly avoided. Nor was it only fanaticism, though this was especially odious to them. Some to whom they imputed the charge in question were utterly removed from anything like fanatical extravagance. The term was expressive of certain modes of thought and feeling rather than of practice. Under this theological aspect it forms a very important element in the Church history of the period, and is well worthy of attentive consideration.