ABSTRACT
In England, the 'judicious' Richard Hooker considerably modified this divide by placing God's decrees within the broader context of natural law and human notions of rational justice. The common if far from identical interests of these rationalists explain why most belonged to circles with overlapping memberships not strictly divided by religion or politics. Calvinist assumptions like these eventually divided the nation more deeply over questions of human agency in law, religion, rhetoric, science, and education than Hobbes ever divided the natural law tradition. While the Calvinist side generally adhered to the metaphysical dualism of its founders, not just Calvin, but also Beza and Zwingli, the rational theologians descended from Hooker increasingly reconciled the orders of nature and grace. Along with Seth Ward at Oxford and Milton's friend Henry Oldenburg, these kindred spirits later formed the experimental Royal Society, while those gathered at Great Tew mainly contributed to Latitudinarian theology.
