(By Mark Burden)
Benjamin Whichcote’s presence in the historiography of seventeenth-century English thought rests chiefly on an influential claim, propagated in slightly different forms by Ernst Cassirer (Die platonische Renaissance, 1932) and James Deotis Roberts (From Puritanism to Platonism, 1968), that he is the ‘father of Cambridge Platonism’. Supporters of this view can point to some intriguing if somewhat imprecise comments by Whichcote’s near-contemporary, the pro-Williamite bishop Gilbert Burnet, who recalled that Whichcote ‘set young students much on reading the ancient Philosophers, chiefly Plato, Tully, and Plotin’ (Burnet (1724), I, 187). Burnet, who did not know Whichcote well, nevertheless made a series of other claims which have received much less attention. Whichcote, he stated, had previously achieved ‘great credit with some that had been eminent in the late times’, but had chosen to use these connections with the Puritan regime to ‘protect good men of all persuasions’, being ‘much for liberty of conscience’. Theologically, he had urged his students to consider religion as ‘a seed of a deiform nature’, and as ‘a doctrine sent from God, both to elevate and sweeten humane nature’ (Burnet (1724), I, 186-7). The extent of Whichcote’s incorporation of Platonic doctrines in his surviving (and posthumously-published) corpus of sermons remains the subject of considerable debate. However, my aim in the following essay is to explore another aspect of Burnet’s remarks: Whichcote’s connections, whether intentional or otherwise, with Puritan intellectuals in the period before the Restoration. What I hope to show is that Whichcote’s writings need not simply be categorised as ‘Platonist’, or even (to use a later term) ‘Latitudinarian’; while the term ‘Puritan’ sits uneasily in relation to Whichcote’s early works, it is nevertheless the case that his writings have a much more complicated relationship to Puritan thought (itself a very difficult category) than has been previously recognised.
Whichcote’s embroilment in the theological controversies of the 1640s and 1650s was an inevitable consequence of his determination to make an intellectual name for himself in the febrile atmosphere of civil war Cambridge, when he was already in his thirties. Continue reading Benjamin Whichcote and the Puritans, 1644-1660