By Winfred P. Lehmann

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253–74. See also Alan Gabbey, ‘ ‘‘A Disease Incurable’’: Scepticism and the Cambridge Platonists’, in R. H. Popkin and A. ), Scepticism and Irreligion in the Seventeenth and Eighteenth Centuries (Leiden, 1993), 71–91. , see Paul Avis, Anglicanism and the Christian Church: Theological Resources in Historical Perspective (Edinburgh, 1989), 40 Protestant Critiques of Natural Reason Boyle’s philosophical scepticism, and his belief in the divinely ordained limits on the human understanding, suggests the ‘modesty’ and ‘piety’ of his outlook both as an experimental philosopher in the Baconian tradition and as a lay ‘divine’ in the Calvinist or Puritan tradition.

Wojcik, Robert Boyle, 210. ⁹⁵ Joseph Glanvill, the latitudinarian divine, criticized the Puritans on the grounds that, having declared the weakness and corruption of natural reason, they were unable to mobilize an effective rational defense of scriptural doctrines to counter the threat of Socinianism. Glanvill noted that ‘’tis from the Pulpit, Religion hath received those wounds through the sides of Reason’. He went on to criticize those clergymen who ‘set up a loud cry against Reason … under the misapplied names of Vain Philosophy, Carnal Reasoning, and the Wisdom of this World’.

A. McGrath, The Intellectual Origins of the European Reformation (Oxford, 1987), 84. ⁶⁴ Ibid. Protestant Critiques of Natural Reason 29 Although Ockham does not claim that the moral and meritorious value of an act is necessarily discontinuous, he does claim that there are no ontological constraints (either ‘internal or ‘external’) upon the will of God, which would force Him to ‘endorse’ actions because they conform to a ‘creaturely’ paradigm of morality. This suggests a radical, even unbridgeable gulf between the inscrutable attributes of God, and our own contingent principles of justice, morality, and knowledge.

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