Sistemas de almacenamiento y reabastecimiento

A Beasonahle Defence of Preaching.

:

Some Digooursee# Pp. 7 4 -5 . ^

The Zealous, and Im p a rtia l P r o te s t/

t an t* Pp *IS0-*4C'«s

Joseph, G lm d ll* P. 148.

Seen s is Bcl w t l f i c a . P. 6.

_ a. (In G la n v lll, J, T m 'l& elce and Useful Treatises, # $ $J*1. /

Sadducismus lidumnhatu's. P .^ B . Oatholiok Chari ty Re'coz#ended* 118.

■ A ' #

Seasonable R eflections. P p .l^ -B ,

- 178 - ' 1 CHAPTER V - PHIL080PHIA P I A*

As with, so much seventeenth century thought, i t Is ex­ tremely d if f ic u lt . I f not Impossible, to Is o la te com plet^y

the various layers or facets o f O la n v lll's Ideas* His a ttitu d e i to the new science was In e x tric a b ly bound up w ith his concept « o f God, o f man, and o f nature* Knowledge, v irtu e , beauty were -j

a ll so closely re la te d as to be p ra c tic a lly synonymous In some ; contexts# God was a God of love and goodness, re fle c te d In the^l beauty o f His creation, the universe; true knowledge therefore ^ helped man both to understand a l i t t l e o f Him, and to worship ^ Him* The orderliness o f nature supported the b e lie f In a j benign, rather than an a rb itra ry , God, # i l l s t i t also provided ; a welcome escape from the controversies and emotionalism of

contmporary Ehgland* To (Nanvlll, a clockwork universe was ; not proof o f mechanism, but o f a God subject to the laws o f ; reason, whose perfection was not marred by arb itrarin ess* ' Because creation was governed by these laws, there was always

the hope that man, through science, could learn to understand . : them, and, through them, could reach tru e knowledge, both

In te lle c tu a l and s p iritu a l* Like the Cambridge P la to n ls ts , G la n v lll believed th a t v irtu e was essential to knowledge, as

knowledge was to v irtu e * \ :

In the development o f h is Ideas, I t is in te re s tin g to trace the influence of Nonconformist doctrine# In some places i t was In d ire c t opposition to G la n v lll's b e lie fs , end he was

— 19^3 —

at palms to emphasise h is disagreement* Elsewhere, p a rtlo u - ^ la r ly in tlie fie ld o f sclm ee, he adapted o r developed some /- o f the P uritan a ttitu d e s , hut, lik e others o f h is period, he ^ forbore to acknowledge his debt* And occasionally he avoided ^

topics # ilo h might have proved embarrassing through th e ir ]

association with P uritan thought. j

Pure and i n f i n i t e benignity*

Bdcer sums up the Renaissance a ttitu d e to knowledge as "the conviction th at an e ss e n tia lly ra tio n a l God, #io

created and sustains the universe fo r Els own benevolent ends. Is the le g itim a te object o f man*s supreme kno^edge,' and th a t th is knowledge, attain ed through the discourse - o f reason and confirmed by revelatio n , constitutes h is j

ultim ate w ell-being. " ( l ) :

This b e lie f In a ra tio n a l God permeated Hooker^s E o d e s la s tlc a ji^ P o litic (B) ; the Idea th at God Is subject to Sis own Immutable j laws was referred to by 81 r John Davies, Who wmote. In No see

f alp sumt o f

"own eternal Law,

The s e ttle d order o f the W orld***" (5)

But the Puritans replaced th is ra tio n a l, loving God with a God o f fe a r and a rb itra ry power* The sermons of the mid-century

were f u l l o f ugly o r fe a rfu l Imagery. Baylle wrote o f the 1

damned: j

"As ravenous beasts and theeves a fte r th e ir roving up

and downe in the darknesae of the n ig h t at th e ir pleasures when the morning lig h t doth a ris e , they take them to

th e ir dens and oaves # ie re ln o ft they are hunted to

th e ir death" (é ); :!

Cheynell compared the p o litic ia n s to a "oraokt-bralne 8erpent"($]