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THE POLITICAL USE OF THE BIBLE IN EARLY MODERN BRITAIN:
confirmed by James “to be Pure Religion,” such as
“Honour God: viz When our Light doth so shine before men
that they seeing our good works, may glorifie our Father which
is in Heaven.” 308 “An Atheist” was a “Politician” who
lacked “singleness of heart” in service to their country.
The fact that An agreement did not advance “the holding
forth of God’s Worship and Service” is not evidence of
atheism or irreligion, but that “We would have the
People chuse their own Ministers.” 309
At this point, it would be fruitful to briefly trace some
of the pamphlet history of Walwyn’s emphasis upon the
nature and consequences of true religion, which
includes his social and political reading of
James 1:22-27. In A whisper in the eare of Mr. Thomas
Edwards minister (1646) he gives us a glimpse into his
own religious transformation which inspired him to
pursue “a more publick way” of Christian service which
included both church and state.
Before this Parliament I was of full years to be
sensible of the oppression of the times, being
now forty five years of age, having accustomed
my self to all kinds of good reading, and to the
consideration of all things; . . . but upon the
approbation of some authors and teachers that
had captivated my understanding both in
things morall, politique, and religious: in the
last of which, being very serious and sincere in
my application of things to my conscience, my
grounds being bad, though much applauded, I
found much disconsolation therein, great
uncertainty, and at last extream affliction of
mind, the Law and Gospel fighting for victory
in me, in which conflict, the Scriptures were
taken in more singly, and void of glosse, to my
assistance, by the cleare light whereof, I saw
the enemies I feared vanquished, which
wrought real a thankfulnes in me towards
Christ, which increased with the increasings of
faith: insomuch as I set my self daily more and
more to do his will: and that in a more
publick way then formerly. . . . I, with others,
moved for reformation, . . . to move the
Parliament to confirm certain infallible
maximes of free Government. 310
Walwyn described the sort of active Christian service he
pursued to include labouring on behalf of the liberty of
his country. He also details his personal experience of
the transformative effects of Gospel-love in The power of
308
Humphrey Brooke, The crafts-mens craft. Or the wiles of the
discoverers (London, June 25, 1649), 5-6.
309
Ibid., 7, 8.
310
William Walwyn, A whisper in the eare of Mr. Thomas Edwards
minister (London, 1646), 3-4.
love (1643), noting that when you “walk as becometh the
Gospel of Christ: you will no longer minde high things,
but make yourselves equall to men of low degree,” and
“hazzard your lives for God, in defence of his truth from
errour; in defence of your brother or neighbour from
oppression or tyranny.” 311 “Tyrants and oppressors” as
Walwyn defines them, are those who apply “might and
force to pervert al Lawes, and compacts amongst men,”
who “pervert the truth of God into a lie,” and skew “his
sacred word as patron of their unjust power.” 312 On the
other hand,
true Christians are of all men the most valiant
defenders of the just liberties of their
Countrey, and the most zealous preservers of
true Religion: vindicating the truths of God
with their lives, against all ungodlinesse and
unrighteousness of men: making thereby the
whole world to know that true Christianity
hates and abhorres tyranny, oppression,
perjury, cruelty, deceipt, and all kinde of
filthiness. 313
In a still and soft voice from the scriptures, witnessing them to
be the word of God (1647), Walwyn contrasts the nature
of irreligion with true religion. Irreligious persons are
“but meere morall christians: utterly ignorrant of the
cleare Heavenly brightnesse,” which is “inherent, in
pure and undefiled Religion.” 314 Quoting from
James 1:27 the “effects of pure and undefiled Religion”
are “Feeding the hungry, Cloathing the naked, Visiting
the sick, the Fatherlesse, the Widdowes and Prisoners:
and in all things walking as becometh the Gospell of
Christ.” 315
The political and social place for James 1:22-27 makes
its appearance in another of Walwyn’s tracts; The vanitie
of the present churches and uncertainty of their preaching,
discovered (1649), and which includes “freeing a
Commonwealth from all Tyrants, oppressors, and
deceivers.”
For such as the tree is, such ever will be the
fruit; they boast to have the Spirit of God &
you see it is but boasting, or their own
imagination only: and in the mean time, take
the Scriptures for a dead Letter; and either
reject them, or make them speak according to
the spirit of their own Imaginations; and so
311
William Walwyn, The power of love (London, September 12,
1643), 38, 39.
312
Ibid., 39-40.
313
Ibid., 41.
314
William Walwyn, In a still and soft voice from the scriptures,
witnessing them to be the word of God (London, 1647), 4.
315
Ibid., 9-10.
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