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David Williams, Reformer
Published online by Cambridge University Press: 28 July 2009
Extract
The “age of reason”—so often an unfounded characterization of the eighteenth century—had no more aggressive exponent than David Williams ( 1738–1816). Born in Glamorganshire, he fulfilled a promise exacted by his dying father to enter the dissenting ministry and was ordained to a Somerset congregation in 1758. His theological views proving unsatisfactory to this group he removed to an Exeter congregation in 1761. For its use he prepared a “Liturgy on the Principles of the Christian Religion,” but the older members objected to his ideas and he to their morals, and in 1769 he took a congregation in Middlesex where he remained four years. Thereafter he turned to writing of which he did a great deal in the next two decades, mainly controversial in nature.
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References
1 There is no adequate life of Williams. In addition to the article in the Diet. Nat. Biog. one may consult Lucas, E. V., David Williams, Founder of the Royal Literary Fund (London, 1920)Google Scholar, a brief and unimportant sketch of some aspects of Williams's life and career, and a notice in the Gentleman's Magazine, vol. 86, pt. ii (1816), pp. 86–90.Google Scholar
2 As a prolific pamphleteer Williams would justify more bibliographical attention than can be given here. Biographical notices, bibliographical lists, and advertisements do not agree on the titles of his works, many of which are not at present available. It is quite probable of course that some works, originally appearing separately, were later reprinted in collected volumes. Among the works I have not seen are: Essays on Public Worship, Patriotism, ana Projects of Reformation (1773)Google Scholar, Sermons, chiefly upon Religious Hypocrisy, 2 vols. (1774)Google Scholar, The Philosopher, in Three Conversations (1771)Google Scholar, Egeria; or elementary studies on the progress of nations, I (1803)Google Scholar, Morality of a Citizen, a Visitation Sermon: an ironical Injunction to Passive Obedience; and designed as an Introduction to a Fast-Sermon on the Religion of an Englishman (n. d.), Letter to the whole Body of Dissenters; and to Dissenting Ministers of every Denomination (n. d.) Unanimity in all Parts of the British Commonwealth necessary to its Preservation (n. d.), History of Monmouthshire (n. d.) Williams also translated the following works of Voltaire: A Treatise on Toleration (1779)Google Scholar, The Ignorant Philosopher (1779)Google Scholar, A Commentary on the Marquis Becaria's Treatise on Crimes and Punishments (1779)Google Scholar. These contain no original material by Williams. A satiric poem on Williams's writings, Orpheus, Priest of Nature, appeared in 1781.
3 Brissot de Warville (1754–93), leader of the Girondin party in the French Revolution.
4 Williams, David, “The Missions of David Williams and James Tilly Matthews to England (1793),” English Historical Review, LIII (1938), 651–68.CrossRefGoogle Scholar
5 A Letter to Davia Garrick, Esq. on his Conduct as Principal Manager ana Actor at Drury-Lane (London, 1772).Google Scholar
6 London, 1776.
7 Lectures on the Universal Principles and Duties of Religion and Morality. As they have been read in Margaret-Street, Cavendish-Square, in the years 1776 and 1777 (2 vols, in 1, London, 1779).Google Scholar
8 The Nature and Extent of Intellectual Liberty in a Letter to Sir George Savüe, Bart. occasioned by an error on a fundamental principle of Legislation, supported by his credit and eloquence in the debate on the Dissenting Bill, on Wednesday, March 17, 1779 (1779)Google Scholar. This inspired Matthew Dawes to write An Essay on Intellectual Liberty. Addressed to the Rev. D. Williams, occasioned by his charges in a letter to Sir. G. Savile (1780)Google Scholar. For some attention to the concern over toleration in this period see the present writer's “Some Essays on Toleration in late Eighteenth Century England,” Church History, VII (1938), 24–44Google Scholar. Sir George Savile (1726–84) stood frequently on the side of reform and amelioration; he opposed general warrants and the Stamp Act and favored toleration.
9 Williams also admitted that dissenters had ever been distinguished for the public avowal of a truth, “the first principle of freedom.”
10 Isaac Barré (1726–1802) was chiefly famed for his outspoken support of the American colonists; Fox (1749–1806), Burke (1729–97), and Wilkes (1727–97) need no comment; James Harris, first Earl of Malmesbury (1746–1820), was at this stage an admirer of Fox but later he joined the Younger Pitt.
11 Letters on Political Liberty, Addressed to a member of the English House of Commons. On his being chosen into the committee of an associating county (1782)Google Scholar. The third edition, which is used here, appeared in 1789 under the title, Letters on Political Liberty, and the principles of the English ana Irish projects of reform; addressed to a member of the English House of Commons. This essay also aroused a response, The Nature and Extent of Supreme Power; in a Letter to the Rev. David Williams (author of Letters on political liberty), showing the ultimate end of all human power and of a free government under God: and in which Mr. Locke's theory of government is examined and explained (1783). Williams's tract was translated into French.
12 John Louis DeLolme (1740?–1807), a Genevan, came to England in 1769. His Constitution of England, written in French, was an elaboration of Montesquieu (1689–1755) and quite unoriginal.
13 Royal Recollections on a Tour to Cheltenham, Gloucester, Worcester, and places adjacent, in the year 1788 (1788, 11th ed.).Google Scholar
14 Charles Jenkinson, first Earl of Liverpool (1727–1808), was War Secretary under Lord North (1732–92).
15 The Archbishop of Canterbury was John Moore (1730–1805) who was elevated to the see in 1783; a competent, amiable placeman, he was allegedly the son of a butcher. The Archbishop of York was William Markham (1719–1807); pompous and indolent but able, he succeeded to the office in 1777. Thomas Thurlow (1737–91) was Bishop of Durham, an ordinary and pliable man.
16 Richard Watson (1737–1816) was a versatile man with genuine scientific attainments.
17 Samuel Horsley, F. R. S. (1733–1806), was at this time Bishop of St. Davids; an aggressive controversialist.
18 John Hinchcliffe (1731–94), Bishop of Peterborough and one-time Master of Trinity, came to favor conciliation with the American colonists after first supporting coercion; in 1778 he voted for toleration for Catholics. Jonathan Shipley (1714–88), Bishop of St. Asaph, advocated limited monarchy, conciliation with America, and toleration for dissenters; had he been more conventional he might have been Archbishop of Canterbury. John Ross (1719–92), Bishop of Exeter, advocated toleration for dissenters.
19 John Jebb (1736–86) was a stanch advocate of reform.
20 In the Nature of Intellectual Liberty, Williams had rated Chatham as “among the last of the old genuine British legislators.”
21 Sir Joseph Banks (1744–1820), the distinguished naturalist and scientific entrepreneur.
22 Henry Dundas, Viscount Melville (1742–1811), was Lord Advocate of Scotland; he opposed conciliation with the American colonies. The Pitt here referred to was the Younger Pitt (1759–1806).
23 Josiah Tucker (1713–99), Dean of Gloucester, was an acute political and economic theorist. William Warburton (1698–1779), Bishop of Gloucester, wrote extensively on the relations of church and state, and also a Vindication of the Essay on Man.
24 Joseph Priestley (1733–1804), distinguished scientist, dissenter, and political theorist.
25 Lessons to a young Prince, on the present disposition in Europe to a general revolution (1790)Google Scholar. The sixth edition (1791), which was reprinted in New York and which is used here, had an expanded title, Lessons to a young prince, by an old statesman, on the present disposition in Europe to a general revolution. With the addition of a lesson on the mode of studying and profiting by the Reflections on the French Revolution: by the right honorable Edmund Burke. Embellished with five copperplates, delineating five political constitutions in a mode entirely new. The first edition contained nine, the sixth ten lessons, the tenth being the commentary on Burke; the sixth edition also showed considerable expansion of the earlier lessons.
26 Richard B. Sheridan (1751–1816), dramatist and politician.
27 John Stuart, 3d Earl of Bute (1713–92), favorite of George III; Lord. George Germain, Viscount Sackville (1716–85), general and politician.
28 Charles, 3d Earl of Stanhope (1753–1816), eccentric politician, scientist, and inventor; Richard Price (1723–91), dissenting minister and controversial writer on politics and morals; Praise-god Barebones (1596?–1679), Baptist preacher and member of the parliament immortalized by his name; Edmund Bonner (1500?–69), persecuting Catholic bishop; Shute Barrington (1734–1826), successively Bishop of Llandaff, Salisbury, and Durham, a strong Protestant champion against Catholics.
29 A Treatise on Education. In which the general method pursued in the public institutions of Europe; and particularly in those of England; that of Milton, Locke, Rousseau, and Helvetius are considered; and a more practicable and useful one proposed (London, 1774).Google Scholar
30 Claude Adrien Helvetius (1715–71), French sensationalist philosophe.
31 Letters Concerning Education: addressed to a Gentleman entering at the University (London, 1785).Google Scholar
32 Williams warned his readers against falling precipitately in love lest great disaster ensue. In his Lessons to a young Prince he exhorted men to beware of the ladies around them.