Ranters

Ranters were an English radical group which became prominent from 1649-54. Some have referred to them as religious libertines. Sometime known as "high attainers" and "high professors". The term was ascribed as a insult by their opponents.

Much of our information about this group is based on information provided by their opponents writings. The nature of any of Ranter organization, or the lack of it has been questioned by recent historians. Ranters existed, but a clear picture of them is still wanting.

Ranterism has its roots in the medieval Brethren of the Free Spirit or the Beghards, a 14th century heretical group, and the heresy of the Free Spirit. They also subscribed to the "Age of the Spirit" foretold of Joachim of Fiore (12th century).

Ranter, or Raunter activity may date from the mid-1640. The exact usage of the term on a contemporary basis may lack precision for today. "Ranting principles" according to Gerrard Winstanley (1609?-60?) denoted a general lack of moral values or restrain in worldly pleasures. Alehouses were common venues of Ranter activity.

English Ranter activity centered primarily around London, but other groups were active and spread throughout England. Ranters have been characterized as being quasi-millennium in outlook.

Ranters embraced the concept of the "indwelling spirit", a form of religious perfection. Whatever was done in the Spirit was justifiable to a Ranter. Man was fee of Sin and the Law. This was commonly known as Antinomianism.

As with others during this period, the very nature of religion was called into question. Everyman having the Spirit within them had no need for a risen Saviour to wash away their sins. Heaven and Hell, the Resurrection and the final Judgment were all part of his Life.

Outward forms of religion were rejected. Even the Bible was not the Word of God. As everything comes from Nature, so should everything be used by all in common. These were common shared values shared by Familists, Quakers, and others of the period.

Contemporaries of the period often compared the Ranters and the Quakers as being cut from the same bolt of cloth. The Quakers were generally considered to be of slightly better quality.They both shared many of the same basic values. Early Quakers before 1660 engaged in radical theology of change.

Ranters and some Quakers of the period were known to cavort in the all together. Nudity in itself was not a manifestation of Ranter beliefs. The shedding of outer garments by saints, holy men, and prophets has a long biblical context. Shock value, the rejection of worldly goods, and all men being equal in the sight of God were common motivations to undress.

Nudity in all its forms was considered a major societal taboo during the period. Ranters and some Quakers paraded nude in public. Those who shed their clothing in public were not necessarily members of any specific sects.

The Adamites of the early 1640's were stereotyped in the nude. These same iconographic images were later transferred to the Ranters by printers of the period.

John Robin, fl. 1650-1652 was a prominent Ranter leader. He became a stereotypical image of the period as a form of propaganda. Ranters were alleged to have engaged in wife swapping, illicit sex, and other wanton activities against the societal morals of the day according to their opponents.

Laurence Claxson (1615-1667), or better known as Laurence Clarkson was a prominent radical of the period. Among his many associations, he was a Ranter leader in Cambridge. His publication: A Single Eye All Light, no Darkness (1650) landed him in prison. His pamphlet was ordered to be seized and burned that September. He later converted to Muggletonianism in 1658. His publication: The Lost sheep found ... (1660) describes his own religious journey including those as a Ranter.

Abiezer Coppe (1619-1672), a companion of Clarkson, and who like Clarkson was imprisoned for acts against the public welfare, and his own radical writings. His publications: Some Sweet Sips of Some Spirituall Wine (1649), and A Fiery Flying Roll (1649) landed him in prison until 1651. Coppe had once been an active supporter of the London Particular Baptists in the late 1640's.

Coppe's writings show an avowed Ranter. Whether or not his writings express his own personal points of view, or are rather a reflection of the Ranter sect as a whole is still a matter of disagreement among scholars. There is no denying the radical nature of his writings, or their affect on the public.

The publication of the works of Clarkson, and Coppe in 1649-50 send a stir throughout Parliament. The potential rise of a Ranter antinomianism movement clearly frightened many members. The Adultery Act of 10 May 1650 was passed by the Rump Parliament against perceived sinful acts. The Blasphemy Act of 9 August 1650 was directed against the Ranters, and any who held their views.

Two other Ranter writers should also be noted: Joseph Salmon, and Jacob Bauthumley. Both writers represent slightly different points of view on Ranterism.

Between 1650-51, the London newspapers picked up on the Ranter movement. There have been charges of "yellow journalism" during this period. There was a reported incident, January of 1651, in the City of London at Moor Lane involving wanton behavior at a local alehouse. The subsequent arrests, examinations, and trial were publicized in the local newspapers as Ranter being related incidents. Interest in the Ranters generally declined after 1652. Ranter activity reportedly continued into the Restoration(1660).

Contemporary writings often portrayed the Ranters as prominent group of individuals, some with extreme views, and actions. The strange case of one Mary Adams, fl. 1652-76 from Tillingham, Essex is an example. In 1652, she called herself the Virgin Mary. She claimed to had conceived a child by the Holy Ghost, which she claimed was to be the new Savior of the World. A child was born severely disfigured according to the reports, and died soon after while Mary was in prison.

The actual numbers of individuals are difficult to estimate. Ranters became prominent after the downfall of the Leveller movement in 1650. After 1654, the sect tended to fade into the background of larger political issues.

As a group the Ranters may have been small in numbers, but they seem to have made up for the difference in perceived shock and terror values to the general public. George Fox, the Quaker leader, indicated that many Ranters were converted to Quakerism after the Restoration (1660).

Recent scholarly debate has called into question the actual status of this radical group. Ranters may have been used as a propaganda tool by other sects of the period is a recently advanced argument. [Ed. Note. See: J. C. Davis; and, McGregor, J. F., Debate (1993) Past & Present 140 ]

RANTER BIBLIOGRAPHY

Reading, John, 1588-1667. The Ranters ranting: with the apprehending, examinations, and confession of Iohn Collins, I. Shakespear, Tho. Wiberton, and five more which are to answer the next sessions. (1650) {Thomason Tracts; 95:E.618(8)] [Wing R450] [ESTCR203304]