William Warburton

After Alliance between Church and State, his next and best-known work, Divine Legation of Moses demonstrated on the Principles of a Religious Deist (1738–41, in two volumes), preserves his name as the author of the most daring and ingenious of theological paradoxes. The deists had made the absence of any inculcation of the doctrine of a future life an objection to the divine authority of the Mosaic writings. Warburton boldly admitted the fact and turned it against the adversary by maintaining that no merely human legislator would have omitted such a sanction of morality. Warburton's extraordinary power, learning and originality were acknowledged on all sides, though he excited censure and suspicion by his tenderness to the alleged heresies of Conyers Middleton. The book aroused much controversy. In a pamphlet of "Remarks" (1742), he replied to John Tillard, and Remarks on Several Occasional Reflections (1744–45) was an answer to Akenside, Conyers Middleton (who had been his friend), Richard Pococke, Nicholas Mann, Richard Grey, Henry Stebbing and other critics. As he characterised his opponents in general as the "pestilent herd of libertine scribblers with which the island is overrun," it is no surprise that the publication of the book created many bitter enemies.[2]

Either in quest of paradox, or unable to recognise the real tendencies of Alexander Pope's Essay on Man, Warburton defended it against the Examen of Jean Pierre de Crousaz through a series of articles he contributed to The Works of the Learned in 1738–9. Whether Pope had really understood the tendency of his own work has always been doubtful, but there is no question that he was glad of an apologist, and that in the long run Warburton's jeu d'esprit helped Pope more than all his erudition. This led to a sincere friendship between the two men, with Pope fostering Warburton as a literary collaborator and editor. As part of this effort, in a 1743 edition of the Dunciad published under Warburton's editorship, Pope persuaded Warburton to add a fourth book, and encouraged the substitution of Colley Cibber for Theobald as the "hero" of the poem. On his death in 1744, Pope's will bequeathed half of his library to Warburton, as well as the copyright to all his printed works. Warburton would subsequently publish a full edition of Pope's writings in 1751.[2]

In 1747 his edition of Shakespeare was published, incorporating material from Pope's earlier edition. He had previously entrusted notes and emendations on Shakespeare to Sir Thomas Hanmer, whose unauthorised use of them led to a heated controversy. He also accused Lewis Theobald, with whom he had corresponded with on Shakespearean subjects as early as 1727, of stealing his ideas, and denied his critical ability.[2]

Warburton was further kept busy by replying the attacks on his Divine Legation from all quarters, by a dispute with Bolingbroke respecting Pope's behaviour in the affair of Bolingbroke's Patriot King, and by a vindication in 1750 of the alleged miraculous interruption of the rebuilding of the temple of Jerusalem undertaken by Julian, in answer to Conyers Middleton. According to the Encyclopædia Britannica Eleventh Edition, "Warburton's manner of dealing with opponents was both insolent and rancorous, but it did him no disservice."[2]

He continued to write for as long as the infirmities of age allowed, collecting and publishing his sermons, and attempting to complete the Divine Legation, further fragments of which were published with his posthumous Works. He wrote a defence of revealed religion in his View of Lord Bolingbroke's Philosophy (1754), and Hume's Natural History of Religion called forth some Remarks ... by a gentleman of Cambridge (1757) from Warburton, in which his friend and biographer, Richard Hurd, had a share.[2]

In 1762 he launched a vigorous attack on Methodism under the title of The Doctrine of Grace. He also engaged in a keen controversy with Robert Lowth, later bishop of London, on the book of Job, in which Lowth brought home charges of lack of scholarship and of insolence that admitted of no denial. His last important act was to found in 1768 the Warburtonian lecture at Lincoln's Inn, "to prove the truth of revealed religion ... from the completion of the prophecies of the Old and New Testament which relate to the Christian Church, especially to the apostasy of Papal Rome."[4]