Abstract
In late seventeenth-century England, Presbyterian ideals of Church government were diffuse amongst the several Nonconformist tendencies resulting from the splintering of Puritanism in the Civil War and Interregnum period. The breakup of Puritanism has been understood as a diminution in the influence of their religious ideas. This was the case to some extent, but it was not so with their opposition to traditional hierarchical forms of Church government. As anti-Catholicism was the one feature uniting most Protestants, so the Presbyterian ideal of a simple non-hierarchical Christian ministry served to unite the very numerous and varied army of Dissenters. The influence of Presbyterian thought upon conceptions of Church history in the post-Restoration period has thus been considerably underestimated. Presbyterian ideals provided a powerful theological paradigm from within which to launch devastating attacks on all established Church hierarchies. Another reason for the endurance of the Presbyterian ideal was its ability to express political opposition — in good part class-orientated — to the perceived oppressive state-Church status quo.
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Notes
On the difficulties associated with the term deist see D.A. Pailin, ‘The confused and confusing story of natural religion’, in Religion 24 (1994);
Pailin, ‘Herbert of Cherbury. A much-neglected and misunderstood thinker’, in Creighton Peden and Larry E. Axel (eds), God, Values and Empiricism (Georgia, 1989).
David Pailin, ‘British views on religion and religions in the age of William and Mary’, in Method and Theory in the Study of Religion, 6–4 (1994), p. 354.
The work of Popkin has been influential in this respect; see for example R.H. Popkin and A. Vanderjagt, Scepticism and Irreligion in the Seventeenth and Eighteenth Centuries (Leiden, New York and Koln, 1993) and Popkin’s The History of Scepticism from Erasmus to Spinoza (Berkeley, Los Angeles and London, 1979).
John Trenchard, The Natural History of Superstition (London, 1709), pp. 6, 8–9.
Sydney Lee (ed.), Dictionary of National Biography (1899), vol. 57, pp. 198–9.
Isaac Newton, Observations upon the Prophecies of Daniel and the Apocalypse of St. John (London, 1733), pp. 13–14.
John Locke, A Letter Concerning Toleration (London, 1689), p. 26.
Arthur H. Powell, The Sources of Eighteenth-Century Deism. An Inquiry into its Causes and Origin (London, 1902), pp. 5–6, 13–14;
John Coward, Deism Traced to one of its Principal Sources, or the Corruption of Christianity the Great Cause of Infidelity (London, 1796), pp. 25.
John Toland, An Apology for MR. Toland (1697)quoted in Evans, Pantheisticon, p. 24.
On the difficulties of defining republicanism, and locating archetypal republican currents in the period 1680–1720 see David Wootton’s ‘The Republican Tradition: From Commonwealth to Common Sense’, in Republicanism, Liberty, and Commercial Society, ed. D. Wootton (California, 1994).
John Toland, Vindicius liberius: or M Toland’s Defence of Himself, against the Lower House of Convocation (London, 1702), pp. 26–7, 162. On Toland’s extemely wide definition of Christianity see Evans, Pantheisticon pp. 146–7.
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© 1999 S. J. Barnett
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Barnett, S.J. (1999). The Birthpangs of ‘Deist’ Historiography. In: Idol Temples and Crafty Priests. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-27097-2_7
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DOI: https://doi.org/10.1007/978-1-349-27097-2_7
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