Primary source material
Primary source material Cambridge Platonism: the excellency and nobleneness of true religion
The nearer any being comes to God, who is that infinite fulness that fills all in all, the more vast and large and unbounded it is; as the further it slides from Him, the more it is straitened and confined; as Plato hath long since concluded concerning the condition of sensual men, that they live like a shell-fish, and can never move up and down but in their own prison, which they ever carry about with them. Were I to define sin, I would call it the sinking of a man's soul from God into a sensual selfishness. All the freedom that wicked men have, is but (like that of banished men) to wander up and down in the wilderness of this world from one den and cave to another…
A good man finds not his religion without him, but as a living principle within him; and all his faculties are still endeavouring to unite themselves more and more in the nearest intimacy with it, as with their proper perfection. There is that amiableness [loveliness] in religion, that strong sympathy between the soul and it, that it needs carry no testimonials or commendations along with it. If it could be supposed that God should plant a religion in the soul that had no affinity or alliance with it, it would grow there but as a strange slip.28 But God, when He gives His laws to men, does not by virtue of His absolute dominion dictate anything at random, and in such an arbitratious [arbitrary] way as some imagine; but He measures all by His own eternal goodness. Had God Himself been anything else than the first and greatest good of man, then to have loved Him with the full strength of all our faculties should not have been the first and greatest commandment, as our Saviour tells us it is.
Some are apt to look upon God as some peevish and self-willed thing, because themselves are such: and seeing that their own absolute and naked wills are for the most part the rules of all their actions and the impositions which they lay upon others, they think that Heaven's monarchy is such an arbitrary thing too, as being governed by nothing else but by an almighty absolute will. But the soul that is acquainted most intimately with the divine will, would more certainly resolve us, that God's unchangeable goodness
(which makes the divinity a uniform thing and to settle together upon its own centre, as I may speak with reverence) is also the unchangeable rule of His will; neither can He any more swerve from it, than He can swerve from
Himself. Nor does He charge any duty upon man without consulting first of all with His goodness: which being the original and adequate object of a good man's will and affections, it must needs be that all the issues and effluxes of it be entertained with an answerable complacency and cheerfulness.
This is the hinge upon which all true religion turns, the proper centre about which it moves; which taking a fast and sure hold of an innate and correspondent principle in the soul of man, raiseth it up above the confines of mortality, and in the day of its mighty power makes it become a free-will offering unto God.
John Smith The Excellency and Nobleness of True Religion, Chapter 3 The grace of humility is exercised by these following rules
Whatsoever evil thou sayest of thyself, be content that others should think to be true: and if thou callest thyself fool, be not angry if another say so of thee. For if thou thinkest so truly, all men in the world desire other men to be of their opinion; and he is a hypocrite that accuses himself before others, with an intent not to be believed. But he that calls himself intemperate, foolish, lustful, and is angry when his neighbours call him so, is both a false and a proud person.
Love to be concealed, and little esteemed: be content to want [lack] praise, never being troubled when thou art slighted or undervalued; for thou canst not undervalue thyself, and if thou thinkest so meanly as there is reason, no contempt will seem unreasonable, and therefore it will be very tolerable… When thou hast said or done anything for which thou receivest praise or estimation, take it indifferently, and return it to God, reflecting upon Him as the giver of the gift, or the blesser of the action, or the aid of the design; and give God thanks for making thee an instrument of His glory, for the benefit of others.
Secure a good name to thyself by living virtuously and humbly; but let this good name be nursed abroad, and never be brought home to look upon it: let others use it for their own advantage; let them speak of it if they please; but do not thou at all use it, but as an instrument to do God glory, and thy neighbour more advantage. Let thy face, like Moses's, shine to others, but make no looking-glasses for thyself…
Some fantastic [fantasy-indulging] spirits will walk alone, and dream waking of greatness, of palaces, of excellent orations, full theatres, loud applauses, sudden advancement, great fortunes, and so will spend an hour with imaginative pleasure; all their employment being nothing but fumes of pride, and secret indefinite desires and significations of what their heart wishes. In this, although there is nothing of its own nature directly vicious, yet is either an ill mother or an ill daughter, an ill sign or an ill effect; and therefore at no hand consisting with the safety and interests of humility.
Suffer others to be praised in thy presence, and entertain their good and glory with delight; but at no hand disparage them, or lessen the report, or make an objection; and think not the advancement of thy brother is a lessening of thy worth. But this act is also to extend further. Be content that he should be employed, and thou laid by as unprofitable; his sentence approved, thine rejected; he be preferred, and thou fixed in a low employment.
Never compare thyself with others, unless it be to advance them and to depress thyself. To which purpose, we must be sure, in some sense or other, to think ourselves the worst in every company where we come: one is more learned than I am, another is more prudent, a third more charitable, or less proud… Be not always ready to excuse every oversight, or indiscretion, or ill action, but if thou beest guilty of it confess it plainly; for virtue scorns a lie for its cover, but to hide a sin with it is like a crust of leprosy drawn upon an ulcer. If thou beest not guilty (unless it be scandalous,) be not overearnest to remove it, but rather use it as an argument to chastise all greatness of fancy and opinion in thyself; and accustom thyself to bear reproof patiently and contentedly, and the harsh words of thy enemies, as knowing that the anger of an enemy is a better monitor, and represents our faults, or admonishes us of our duty, with more heartiness than the kindness does or precious balms of a friend.
Give God thanks for every weakness, deformity, and imperfection, and accept it as a favour and grace of God, and an instrument to resist pride, and nurse humility, ever remembering, that when God, by giving thee a crooked back, hath also made thy spirit stoop or less vain, thou art more ready to enter the narrow gate of heaven, than by being straight, and standing upright, and thinking highly. Thus the apostles rejoiced in their infirmities,
not moral, but natural and accidental, in their being beaten and whipped like slaves, in their nakedness, and poverty.
Jeremy Taylor The Rule and Exercises of Holy Living Religion is more than talk Faithful: Well, if you will, we will fall to it now; and since you left it with me to state the question, let it be this: How doth the saving grace of God discover itself when it is in the heart of man?
Talkative: I perceive, then, that our talk must be about the power of things. Well, it is a very good question, and I shall be willing to answer you.
And take my answer in brief, thus: First, where the grace of God is in the heart, it causeth there a great outcry against sin. Secondly – Faithful: Nay, hold; let us consider of one at once. I think you should rather say, it shows itself by inclining the soul to abhor its sin.
Talkative: Why, what difference is there between crying out against, and abhorring of sin?
Faithful: Oh! a great deal. A man may cry out against sin, of policy; but he cannot abhor it but by virtue of a godly antipathy against it. I have heard many cry out against sin in the pulpit, who yet can abide it well enough in the heart, house, and conversation. Gen. 39:15. Joseph's mistress cried out with a loud voice, as if she had been very holy; but she would willingly, notwithstanding that, have committed uncleanness with him. Some cry out against sin, even as the mother cries out against her child in her lap, when she calleth it slut and naughty girl, and then falls to hugging and kissing it… Then Talkative at first began to blush; but, recovering himself, thus he replied: You come now to experience, to conscience, and to God; and to appeal to Him for justification of what is spoken. This kind of discourse I did not expect; nor am I disposed to give an answer to such questions, because I count not myself bound thereto, unless you take upon you to be a catechiser; and though you should so do, yet I may refuse to make you my judge. But I pray, will you tell me why you ask me such questions?
Faithful: Because I saw you forward to talk, and because I knew not that you had aught else but notion. Besides, to tell you all the truth, I have heard of you that you are a man whose religion lies in talk, and that your conversation [i.e. conduct] gives this your mouth-profession the lie. They
say you are a spot among Christians, and that religion fareth the worse for your ungodly conversation [conduct]; that some have already stumbled at your wicked ways, and that more are in danger of being destroyed thereby: your religion, and an ale-house, and covetousness, and uncleanness, and swearing, and lying, and vain company-keeping, etc., will stand together.
The proverb is true of you which is said of a harlot, to wit, "That she is a shame to all women:" so are you a shame to all professors.
Talkative: Since you are so ready to take up reports, and to judge so rashly as you do, I cannot but conclude you are some peevish or melancholy man, not fit to be discoursed with; and so adieu.
Then up came Christian, and said to his brother, I told you how it would happen; your words and his lusts could not agree. He had rather leave your company than reform his life. But he is gone, as I said: let him go; the loss is no man's but his own. He has saved us the trouble of going from him; for he continuing (as I suppose he will do) as he is, would have been but a blot in our company: besides, the apostle says, "From such withdraw thyself."
Faithful: But I am glad we had this little discourse with him; it may happen that he will think of it again: however, I have dealt plainly with him, and so am clear of his blood if he perisheth.
Christian: You did well to talk so plainly to him as you did. There is but little of this faithful dealing with men now-a-days, and that makes religion to stink so in the nostrils of many as it doth; for they are these talkative fools, whose religion is only in word, and who are debauched and vain in their conversation [conduct], that (being so much admitted into the fellowship of the godly) do puzzle the world, blemish Christianity, and grieve the sincere. I wish that all men would deal with such as you have done; then should they either be made more conformable to religion, or the company of saints would be too hot for them.
John Bunyan Pilgrim's Progress How to serve God: Milton on his blindness When I consider how my light is spent, Ere half my days, in this dark world and wide,
And that one talent which is death to hide Lodged with me useless, though my soul more bent
To serve therewith my Maker, and present My true account, lest He returning chide,
"Doth God exact day-labour, light denied?"
I fondly ask. But Patience, to prevent
That murmur, soon replies: "God doth not need Either man's work or His own gifts: who best
Bear His mild yoke, they serve Him best. His state Is kingly; thousands at His bidding speed
And post o'er land and ocean without rest:
They also serve who only stand and wait."
John Milton Sonnet XIX Pride and punishment: Satan's speech on first seeing the sun
Oh thou that with surpassing glory crowned Look'st from thy sole dominion like the God
Of this new world; at whose sight all the stars Hide their diminished heads; to thee I call,
But with no friendly voice, and add thy name, O Sun, to tell thee how I hate thy beams,
That bring to my remembrance from what state I fell, how glorious once above thy sphere;
Till pride and worse ambition threw me down Warring in Heaven against Heaven's matchless King.
Ah, wherefore? He deserved no such return From me, whom He created what I was In that bright eminence, and with His good
Upbraided none; nor was His service hard… O had His powerful destiny ordained Me some inferior angel, I had stood Then happy; no unbounded hope had raised
Ambition. Yet why not? Some other Power As great might have aspired, and me, though mean,
Drawn to his part; but other Powers as great Fell not, but stand unshaken, from within Or from without, to all temptations armed.
Hadst thou the same free will and power to stand?
Thou hadst. Whom hast thou then or what to accuse, But Heaven's free love dealt equally to all?
Be then His love accursed, since love or hate, To me alike, it deals eternal woe.
Nay, cursed be thou, since against His thy will Chose freely what it now so justly rues.
Me miserable! which way shall I fly Infinite wrath, and infinite despair?
Which way I fly is Hell; myself am Hell; And, in the lowest deep, a lower deep Still threatening to devour me opens wide,
To which the Hell I suffer seems a Heaven.
John Milton Paradise Lost, Book 4, lines 32–45, 58–78 The loneliness of truth
Servant of God, well done; well hast thou fought The better fight, who single hast maintained
Against revolted multitudes the cause Of truth, in word mightier than they in arms;
And for the testimony of truth hast borne Universal reproach, far worse to bear Than violence; for this was all thy care,
To stand approved in sight of God, though worlds Judged thee perverse.
John Milton Paradise Lost, Book 6, lines 29–37 The beauty of repentance Henceforth I learn that to obey is best,
And love with fear the only God, to walk As in His presence, ever to observe His providence, and on Him sole depend, Merciful over all His works, with good Still overcoming evil, and by small Accomplishing great things, by things deemed weak
Subverting worldly strong, and worldly wise By simply meek: that suffering for truth's sake
Is fortitude to highest victory, And, to the faithful, death the gate of life; Taught this by His example, whom I now Acknowledge my Redeemer ever blest.
John Milton Paradise Lost, Book 12, lines 561–73 Christ lovely in His offices He is altogether lovely in His offices: let us consider for a moment the suitability, fullness, and comforting nature of them.
First, The suitability of the offices of Christ to the miseries of men. We cannot but adore the infinite wisdom of His receiving them. We are, by nature, blind and ignorant, at best but groping in the dim light of nature after God, Acts 17:27. Jesus Christ is a light to lighten the Gentiles, Isa.
49:6. When this great prophet came into the world, then did the day-spring from on high visit us, Luke 1:78. By nature we are alienated from, and at enmity against God; Christ comes into the world to be an atoning sacrifice, making peace by the blood of His cross, Col. 1:20. All the world, by nature, is in bondage and captivity to Satan, a miserable slavery. Christ comes with kingly power, to rescue sinners, as a prey from the mouth of the terrible one.
Secondly, Let the fullness of His offices be also considered, which make Him able "to save to the uttermost, all that come to God by Him," Heb.
7:25. The three offices, comprising in them all that our souls do need, become an universal relief to all our distresses; and therefore, Thirdly,
Unspeakably comforting must the offices of Christ be to the souls of sinners. If light be pleasant to our eyes, how pleasant is that light of life springing from the Sun of righteousness? Mal. 4:2. If a pardon be sweet to a condemned criminal, how sweet must the sprinkling of the blood of Jesus be to the trembling conscience of a law-condemned sinner? If a rescue from a cruel tyrant is sweet to a poor captive, how sweet must it be to the ears of enslaved sinners, to hear the voice of liberty and deliverance proclaimed by Jesus Christ? Out of the several offices of Christ, as out of so many fountains, all the promises of the New Covenant flow, as so many soulrefreshing streams of peace and joy. All the promises of illumination, counsel and direction flow out of Christ's prophetic office. All the promises of reconciliation, peace, pardon, and acceptation flow out of His priestly office, with the sweet streams of joy and spiritual comforts which accompany it. All the promises of converting, increasing, defending, directing, and supplying grace, flow out of the kingly office of Christ; indeed, all promises may be reduced to these three offices, so that Jesus
Christ must be altogether lovely in His offices.
John Flavel Sermon 12, in The Method of Grace True faith known by its effects For a religion that opens such a scene of glory, that discovers things so infinitely above all the world, that so triumphs over death, that assures us of such mansions of bliss, where we shall so soon be as the Angels of God in Heaven; what wonder is it, if such a religion, such truths and expectations, should, in some holy souls, destroy all earthly desires, and make the ardent love of heavenly things, be the one continual passion of their hearts?
If the religion of Christians is founded upon the infinite humiliation, the cruel mockings and scourgings, the prodigious sufferings, the poor, persecuted life, and painful death, of a crucified Son of God; what wonder is it, if many humble adorers of this profound mystery, many affectionate lovers of a crucified Lord, should renounce their share of worldly pleasures, and give themselves up to a continual course of mortification and self-
denial, that thus suffering with Christ here, they may reign with Him hereafter?
If truth itself has assured us that there is but one thing needful, what wonder is it that there should be some amongst Christians so full of faith, as to believe this in the highest sense of the words, and to desire such a separation from the world, that their care and attention to the one thing needful may not be interrupted?
If our blessed Lord hath said, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me"; what wonder is it, that there should be amongst
Christians some such zealous followers of Christ, so intent upon heavenly treasure, so desirous of perfection, that they should renounce the enjoyment of their estates, choose a voluntary poverty, and relieve all the poor that they are able?
William Law Serious Call to a Devout and Holy Life, ch. 9
1 Breda is a city in the south of the Dutch Republic.
2 Richard Baxter thought the revisions made the Prayer Book "more grievous than before".
3 According to this book's definition.
4 This put him in the odd position at the Savoy Conference of being a bishop among the Presbyterian delegation!
5 Gurnall is almost always called a Puritan, but it is debatable; according to this volume's definition, he was simply a spiritually-minded Anglican Calvinist. There is no evidence that Gurnall ever sought any reformation of the Church of England.
6 Almost unique, because we should remember the parallel persecution of Covenanters by the same government in Scotland.
7 The plague, although it began in London, hit other parts of the country too, hence not "the Great
Plague of London".
8 Baxter had idiosyncratic views of church government, as he did of virtually everything, but he was most identified with the Presbyterians.
9 That is, the view that Christ did not derive His human nature from Mary, but had a separate, specially created "heavenly" flesh. The view was widespread among 16th century Anabaptists.
10 Patrick was Bishop of Chichester (1689) and Ely (1691); Stillingfleet was Dean of Saint Paul's
Cathedral (1678) and Bishop of Worcester (1689); Glanville was Rector of Bath Abbey (1666) and a Fellow of the Royal Society; Tenison was minister of London's eminent Saint-Martin's-inthe-Fields (1680), Bishop of Lincoln (1691), and Archbishop of Canterbury (1694); Tillotson was Dean of Canterbury (1672) and Archbishop of Canterbury (1691); Burnet was Bishop of Salisbury (1689).
11 As distinct from "High Church", which we have encountered at length, and "Low Church", the nickname that became attached to Anglican evangelicalism.
12 See almost the whole of Chapter 6 for the reign of Louis XIV.
13 His motives for agreeing to convert remain rather mysterious. It did not affect his mistressridden lifestyle.
14 The "suspending power" was the king's alleged right to suspend the operation of a law in toto.
He also claimed a "dispensing power", his alleged right to exempt a particular individual from a law's functioning.
15 See Chapter 5, section 3.6.
16 The Whigs were later re-branded the Liberals, who in turn were the ancestors of today's Liberal
Democrats.
17 Milton's various marriages are an epic in themselves into which I do not propose to enter.
18 Not to be confused with today's Spectator magazine.
19 Many would say Milton became an Arian.
20 For Bayly, see Chapter 3 section 4.3.
21 Tinker: a travelling mender of metal utensils used in the household. Brazier: one who makes items of brass.
22 Almost certainly. Some argue that he was a Calvinistic paedobaptist Independent. Some in the "Strict Baptist" tradition argue that his pamphlet Water Baptism no bar to communion really makes Bunyan an Independent with Baptist preferences.
23 "Assizes" refers to judges presiding at cases in the English counties.
24 See Chapter 7, section 3, for the persecution of the Huguenots.
25 The idea that William of Orange was allied to the pope is of course a rather mind-boggling one, considering the nature of politics in Northern Ireland today.
26 It would not be until 1828 that Nonconformists could sit as MPs without any religious tests.
27 See Chapter 5, section 5.2. "Jacobite" derives from the Latin for James, Jacobus.
28 Slip = a cutting taken from a plant, in order to graft or plant it elsewhere.