Protestants: The Radicals Who Made the Modern World. Alec Ryrie

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СКАЧАТЬ prophetically, abandoned both his own dignity and his pretensions to morality. He ran through London’s streets, charging at the coaches of the wealthy, “gnashing with my teeth . . . with a huge loud voice proclaiming the day of the Lord”. He prostrated himself before “rogues, beggars, cripples”, kissing their feet. He “sat downe, and ate and drank around on the ground with Gypsies, and clip’t, hug’d and kiss’d them, putting my hand in their bosomes, loving the she-Gypsies dearly”. Such comments, especially his claim to “love my neighbour’s wife as myself”, made him notorious. But his claimed sexual libertinism is a side issue. Coppe’s point was that a true Christian “must lose all his righteousnesse, every bit of his holinesse, and every crum of his Religion”. Only then could he reach the point where he “knows no evil”.¹⁷

      Coppe was associated with a group of so-called Ranters, around whom a sudden moral panic ballooned in 1650. This panic was mostly about sex, and former Ranters did claim to have taught that “till you can lie with all women as one woman, and not judge it sin, you can do nothing but sin”.¹⁸ But this misses the point. The Ranters’ assault on traditional moral norms was driven by their understanding of God. “They call him the Being, the Fulness, the Great motion, Reason, the Immensity.” Ranters taught a kind of pantheism, holding that all things are a part of God, including themselves. Hence the libertinism: if they were God and fully aware that they were God, how could they do wrong? But hence too the radical egalitarianism: every human being is a part of God, so how could social barriers have any meaning? Like Saltmarsh before them, they believed that in this new age of the Spirit, most of received Christianity was simply out of date. They disliked talk of resurrection and judgment, instead thinking of the dead returning to “that infinite Bulk and Bigness, so called God, as a drop into the Ocean”. Some even spoke of reincarnation.¹⁹

      This tiny, quixotic movement, which had flared and disappeared by the mid-1650s, matters less in its own right than as a clue to the movement that contemporaries called Seekers. Seekers were in no sense a sect, but a mood: a restless conviction that the established forms of Christianity were simply inadequate and should be abandoned. Some Seekers waited for the new age of the Spirit to reveal itself. Others set out to create it.

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