CRECED: GUANENTA

But besides s p iritu a l and social hum ility* there was need* as already mentioned* fo r In te lle c tu a l h im lllty .

Op r a t' 8 H istory argued th a t scien tists should be humble and w illin g to le a rn and. co-operate; the true philosopher should be Innocent and virtuous rather than knowing.

Reference has already been made to Bacon's appea]. fo r charity* and Henry More's reminder of the f a l l i b i l i t y o f human knowledge’# G la n v lll* too, took up th is theme o f in te lle c tu a l h u m ility (though the passage In the ^ r e f ace

to Baducismus Triumphatus 3.n which he attacked the under- standing o f the common people shows l i t t l e sign o f i t ) * but again gave I t h is own personal bias* Again again he lin k e d the Nonconformists' s p ir it u a l pride with In -

te lle c tu a l arrogance; th e ir denial, o f reason opened the way fo r Im agination and s o lf-p rld e A ic h 3:'8lsed than up in to the clouds# In A n ti-fa n a tic a l Religion# and FreeV M H Ii* Mmul i /m ii , ' M»# w m - ■** P hilosophy (106)» he contrasted the Now D iv in e s ' s p ir it o f ca utio u s e n q u iry w ith the co n ce it o f the sects# In

Gatholick Ckiarjty he d iffe re n tia te d between In firm ity o f the unoerstandlng and the deadly sectarian sins o f pride and scorn* In An Apology fo r Philosophy he classed to - gather those Ignorant through s tu p id ity or enthusiasm.

In The Serious Consideration of the Future Jud^'ament (107) he compared the loud voice o f sectarian fo lly w ith the modesty of reason and truth# No longer fo r G la n v lll was

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A r is to tle th e m ain cause o f d isp u te and dogmatism. Tliore was another aspect o f Noneonformiam A lo h represented dogmatism to G la n v lll* and th is was the b e ll In an a rb itra ry Free G^^ace* A ld i was in d ir e c t o p p o s itl to h is own b e lie f In a ra tio n a l God and a ra tio n a l u n i­ verse# T h is too is a theme which w ill be stu d ie d more f u lly In a la t e r ch a p te r. But he f e l t th a t the cla im to one o f th e E le c t was a s3.ur on God* who had H is own laws and m a in ta in e d th m * n o t because He cou3.d n o t a lte r then b u t because He was th e essence o f p e rfe c tio n , A r b ltr a r i ness to G la n v lll re ve aled im p e rfe c tio n * and vms a kin to

dogmatism* and I t was th e re fo re wrong to cla im th a t God was a r b itr a r y . T h is argument appeared In Rust^s juiscoui o f Trutbi, in Lux O rie n ta il s. and in R a lly w e ll ' s Deus

J u s tifio a tu s . In I|UX O rle n ta ils G la n v lll argued th a t m a r b itra ry w ill governing the u n iv e rs e would d e s tro y any chance o f m an's ever a tta in in g tru th . He b e lie ve d th a t the fu tu re judgement would be based on ru le s * n o t on an a rb itra ry choice* as otheri-glse th e re would be l i t t l e po; In p re a o liin g o r p i'a c tis in g C h ris tia n v irtu e s (G la n v lll was always conscious o f th e e ffic a c y o f appealing to me:

s e lf- in te r e s t in r e lig io n ) . A rb itra rin e s s * too* le d to atheism o r s u p e rs titio n .

T h is seventeenth ce n tu ry b e lie f th a t the u n ive rse e s s e n tia lly o rd e rly and i t s c re a to r ra tio n a l* g ra d u a lly

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hardened In to the eighteenth oentux^y o p tlm lstlo and some A a t blind tru s t th at everything was fo r the best in th l best o f a ll possible worlds* which was s a tiris e d In such woika as V o lta ire 's Oandlde# S im ilarly* #ie idea that everything and everybody had h is own appointed place In the scheme o f things* and should m aintain th a t place* though I t developed during the democratising Seventeenth Century* was to reappear In the s tr ic t class d is tin c tio n o f the Nineteenth and e arly Twentieth Centuries*

As already mentioned* truth and goodness In Glanvlll view were c].osely akin not actu ally id e n tic a l* and so were the methods by A lc h they were to be attained* Thu; pride* both s p iritu a l and In te lle c tu a l* and dogmatism we: opposed to modesty* c h arity and fre e enquiry; lik e the C< bridge P lato n lsts he believed th at the inductive method* w ith i t s necessary suspension of b e lie f* was the best wa;i o f promoting peace and understanding. And though re lia n t on a u th o rity was one fa c et o f dogmatism against A ic h

G la n v lll fought* the arrogance o f the Nonconformists end the superstitious formalism o f the Roman Catholics were others* And perhaps in h is theories there was an echo o f the Elizabethan concept o f the four humours; a man's

whole p erso n ality was In e x tric a b ly interm ingled* so th a t physical* In te H e c tu a l and s p iritu a l q u a litie s were a ll completely integrated*

8. Wood* A. 5, Cope* J .I* 4# Baooa* F. 5. Donne^ J . 6, Davies* 81 r J 7# Vaughm* 8. Browne* S ir T# 9. G la n v lll* J. 10# Donne* J# 11. Browne* B lr T* 18. G la n v lll* J. 10

.

i » %'I n Btubibe# E#-lh e. L o r C '

Baeonf s E el a tlo n o f th e SweattnE^ ÉlCk&eBsZ]' ... ^ Athenae Oxonlenses# V o l.II*Ite m i

481. ~

Joseph G la n v lll. Ch#5#

Essays;ed. R,P. Jones. New York 1 p # wl 5 #

Poms. London* 1947. P.188. (Every manTs Library* no#867#)

Nosoe Tejnaum. (In 611 v@r ^ e t s o the Blx&enth Century: ed.G .Ballê London* 1947# P*3ë4. ( Everyman's Library* no.985#))

Corruption. (In The Wxford Book o BeVeateen# Gw Verse ; ëd. Hr3T Grierson IM lïô u g h .' Oxford* 1954# Pp.77'4-5#)

P seudodoxla Eoldemlqa. (In Browne^ 81 r T. - ed.6*W ilkin. Vole! wji.iMi I I k -hHNi^trmwT^v

Ï - H * )

Beep sis B o le n tlflo a . Pp. 5*5-6. Op# 03L t * * p* 181*

Works,, ed# 6# m ikln ^ V o l.II* p . 55; Essays* Essay V,

Beep si a G olentlfioa* To the Royal BocÆêty* p*84*

A P lu ra],lty of Worlds; tra n s i. Jot ÜÏw v i l l . London* . P. 115.

The Best Plays: ed* H» E llis , Lond lG47y'ÿZ5ÿ* '

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