Rivers (volume 1 of Reason, Grace, and Sentiment ) gives a sympathetic portrayal of the post-Restoration latitudinarians. She cites Gilbert Burnet’s history several times. According to Burnet, the latitude-men “and those who were formed under them, studied to examine farther into the nature of things than had been done formerly. They declared against superstition on the one hand, and enthusiasm on the other. They loves the constitution of the Church and the Liturgy, and could well live under them: But they did not think it unlawful to live under another form. They wished that things might have been carried with more moderation. And they continued to keep a good correspondence with those who had differed from them in opinion, and allowed a great freedom both in philosophy and in divinity: From whence they were called men of Latitude. And upon this men of narrower thoughts and fiercer tempers fastened upon them the name of Latitudinarians.”

When William and Mary appointed a number of latitudinarian bishops, Burnet says, religion changed for the better: “It was visible to the whole Nation, that there was another face of strictness, of humility and charity among them, than had been ordinarily observed before: They visited their Dioceses more; They confirmed and preached oftner, than any who had in our memory gone before them; They took more care in examining those whom they Ordained, and in looking into the behaviour of their Clergy, than had been formerly practised; But they were faithful to the Government, and zealous for it; They were gentle to the Dissenters, and did not rail at them, nor seem uneasy at the Toleration. This was thought such a heinous matter, that all their other diligence was despised. And they were represented as men, who designed to undermine the Church and to betray it.”

Sounds nice. Then again, Tillotson, a celebrated Latitude Man, suggested rules for testing the truth of spirits, among which were “nothing out to be received as a revelation from God which plainly contradicts the principles of natural religion, or overthrows the certainty of them” and “all reasonings about divine revelations must necessarily be governed by the principles of natural religion.” Tillotson intended to use these principles against his twin enemies - Catholics and Calvinists. Yet, the principles have an obviously wider application, and could be merrily deployed by the freethinkers against Tillotson and his comrades.

Tillotson’s rules help to pinpoint the character of the fight between Calvinists and their opponents in this period. Predestination is theology proper, but it’s also about the authority of revelation: Must the Bible prove itself compatible with natural religion, or natural reason, before we submit to it?