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Journal ArticleDOI

Puritan Lecturers and Anglican Clergymen during the Early Years of the English Civil Wars

09 Jan 2021-Religion (Multidisciplinary Digital Publishing Institute)-Vol. 12, Iss: 1, pp 44
TL;DR: In the early years of the Civil Wars in England, from February 1642 to July 1643, Puritan parishioners in conjunction with the parliament in London set up approximately 150 divines as weekly preachers, or lecturers, in the city and the provinces as discussed by the authors.
About: This article is published in Religion.The article was published on 2021-01-09 and is currently open access. It has received 11 citations till now. The article focuses on the topics: Parliament.
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13 citations

Journal ArticleDOI
TL;DR: The best ebooks about Restoration Church Of England 1646 1689 that you can get for free here by download this restoration church of England 16 46 1689 and save to your desktop as mentioned in this paper.
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13 citations

Journal Article
TL;DR: Milton as discussed by the authors presents a full-scale treatment of the career and writings of Peter Heylyn, an ardent royalist and defender of the pre-civil war Church of England who became an outspoken and aggressive controversialist during the 1630s, '40s, and '50s.
Abstract: Laudian and Royalist Polemic in Seventeenth-Century England: The Career and Writings of Peter Heylyn. By Anthony Milton. (Manchester: Manchester University Press, 2012, Pp. xii, 255. £15.99, paper.)Peter Heylyn was an ardent royalist and defender of the pre-civil war Church of England who became an outspoken and aggressive controversialist during the 1630s, '40s, and '50s. Coleridge called him a "bitter Factionary," and others have seen him as a kind of "hired gun" of contemporary political and ecclesiastical parties. Anthony Milton, in this absorbing and illuminating book, the first full-scale treatment of Heylyn's career and writings, presents a different picture. He shows that Heylyn was a gifted and effective polemicist and a significant, though biased, historian. Heylyn was, moreover, an independent-minded writer, sometimes at odds with those who shared his fundamental beliefs. Indeed, he was sometimes at odds with himself, expressing contradictory views in books published in close proximity to one another.Born into "a reasonably prosperous provincial family" (8), Heylyn was educated at Magdalen College, Oxford, where he was a fellow in the 1620s. His controversial instincts were evident early in his career, when he maintained in a disputation at Oxford in 1627 that the church was always visible and was not able to err, thereby suggesting that the Church of England had been the vehicle of orthodox belief. This led to a confrontation with John Prideaux, the Calvinist theologian who was then the university's vice-chancellor. Heylyn soon became acquainted with King Charles I and William Laud, the bishop of London, who became archbishop of Canterbury and primate of the English Church in 1633. Heylyn was appointed royal chaplain in 1629. During the 1630s, when the king ruled without Parliament and Laud pursued a policy against nonconformists and promoting liturgical and architectural changes in the church, Heylyn became one of the chief defenders in print of royal and Laudian policies. The 1640s provided Heylyn opportunities to attack enemies of the king and the struggling established church. He defended episcopacy, edited the royalist newsletter Mercurius Aulicus, and stressed the independence of the church within the national polity. In 1645 Heylyn escaped the royal headquarters at Oxford. If 1637 had been the year of his greatest triumph, then 1645 was surely the year of his greatest defeat: Archbishop Laud was executed, the king faced victorious parliamentary armies, and he himself was forced to seek refuge, bereft of his parsonage and his library.During the 1650s, after Charles I's trial and execution, Heylyn was not, according to Milton, closely associated with the circles of those who "worked to preserve the ideological unity of the [royalist] clergy in the face of the pressures of the Interregnum" (148). …

11 citations

References
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Book
01 Jan 1964
TL;DR: In this article, the authors look at all the major issues of the time - oath-taking and the Sabbath, bawdy courts and poor relief - and consider Puritan stress on the household (rather that the parish) and the dignity of labour.
Abstract: To understand the English (or Puritan) Revolution and Civil War, the struggles which tore England apart in the mid 17th century, one needs to understand Puritanism. This book cuts through the misconceptions to show Puritanism as a living faith answering the hopes and fears of yeomen and gentlemen, merchants and artisans. Professor Hill looks at all the major i ssues of the time - oath-taking and the Sabbath, bawdy courts and poor relief - and considers Puritan stress on the household (rather that the parish) and the dignity of labour. The author also wrote "The World Upside Down".

239 citations


"Puritan Lecturers and Anglican Cler..." refers background in this paper

  • ...…Commons, and what particularly annoyed the Attorney General William Noy about this was that many of those towns had Puritan preachers who, supported by the feoffees, worked against the Crown at a moment when its relationship with the parliament was at its nadir (Calder 1948; Hill 1986, pp. 96–97)....

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Journal ArticleDOI
Clive Holmes1
TL;DR: Gardiner and Morrill as discussed by the authors argued that the King's right to levy the rate was rarely questioned in the provinces and that the levy was detested because it exemplified the government's insensitivity toward localist sentiment and belief.
Abstract: The 1635 ship money writ elicited a “common feeling of dissatisfaction” throughout England. It was the general belief that the tax contravened “fundamental law,” and that in its imposition Charles “had deliberately treated the nation as a stranger to his counsels, and that if his claim to levy money by his own authority were once admitted, the door would be open to other demands of which it was impossible to foresee the limits.” Contrast this account by S.R. Gardiner with a more recent analysis of the response to ship money provided by J.S. Morrill, a scholar who has acknowledged a substantial intellectual debt to Alan Everitt, the progenitor and leading exponent of the concept of the “county community” in seventeenth-century England. “The King's right to levy the rate was rarely questioned in the provinces. Ship money was hated for its costliness and its disruptive effects on the social and political calm of the communities … Above all,” the levy was detested because “it exemplified the government's insensitivity toward localist sentiment and belief.”In these divergent accounts, a fundamental difference emerges between the traditional school of English historians and the county community school of local historians. For Gardiner, seventeenth-century Englishmen were fully aware of and vitally concerned about the actions of their national rulers, actions they evaluated against the touchstone of constitutional principle. Everitt and Morrill insist, by contrast, that even the gentry were “surprisingly ill informed” about “wider political issues”; they were “simply not concerned with affairs of state.”

81 citations


"Puritan Lecturers and Anglican Cler..." refers background in this paper

  • ...21 For a background discussion to centre and locality relations during the English Civil Wars, see (Eales and Hopper 2012, Introduction; Holmes 2009, pp. 153–74; Holmes 1980, pp. 54–73)....

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Book
17 Jan 2011
TL;DR: A detailed and persuasive study of the theory and practice of sermons was conducted by Hunt as discussed by the authors, who explores the differences between live performance and printed text, and examines the contribution of sermonry to social, political, and theological discourse.
Abstract: (ProQuest: ... denotes non-US-ASCII text omitted.)Ecclesiastical authorities of the Elizabethan and early Stuart Church of England demanded adherence to the Book of Common Prayer and allowed no deviation from this scripted liturgy. Parishioners heard the same words wherever they worshipped. The only avenue for pastoral virtuosity was the sermon, which many ministers regarded as an optional addition to their duties. Nobody can tell how many sermons were preached year by year in the early modern era, or what proportion of priests were preachers. But sermons survive in bulk in manuscript and in print, and Arnold Hunt seems to have seen most of them. In this effective and persuasive study he elaborates both the theory and practice of preaching, explores the differences between live performance and printed text, and examines the contribution of sermons to social, political, and theological discourse. This is a learned and judicious work, attentive to the ambience and context of ecclesiastical auditories and fully attuned to modern historiography. Its greatest achievement is to resuscitate a scattered trove of manuscript material, including notes and drafts of sermons not yet doctored for the press.Sermons, like plays, employed persuasive language, artful rhetoric, and arresting ideas. Most expounded a verse or passage from Scripture, and applied it in the service of conventionally pious instruction. Relatively few sermons were transgressive, though those considered radical or dangerous have disproportionately attracted the attention of historians. Hunt cleaves close to the mainstream, and is more concerned with routine practice than with notorious exceptions. He shows how ministers matched their preaching to their audience, and how some then revised their words for the very different medium of print. Preaching was a dynamic exercise, the voice in action, designed for religious persuasion. Different styles of address and erudition were appropriate to different audiences--clerical, academic, urban, rural--or at the royal court, county assizes, or Paul's Cross in London. Published sermons that are easy to find and read are almost surely unrepresentative of the vast numbers that were preached.English Protestants argued among themselves about the importance of sermons. Some insisted that the pastor's principal duty was preaching, without which there was no salvation. Others fell back on the homilies, and on routine reading of scripture. Ceremonialists and Laudians by no means avoided preaching, and some were very good at it, but they disagreed with puritans who privileged the spoken word from the pulpit above the printed word of God. Hunt traces this debate from Carter and Whitgift to the eve of the English Civil War, but rather than emphasizing the differences he looks for evidence of compromise and common ground.Most fruitfully, Hunt directs out attention to the audience for sermons, as well as the preacher, and reminds us of the importance of reception as well as production. …

72 citations


Additional excerpts

  • ...9 (Collinson 1975; Reynolds 2008; Green 1979; Seaver 1970; Eales 2002; Sheils 2006; Donagan 1994; Hunt 2010)....

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Book
30 May 1991
TL;DR: In 1637, the British problem and the Scottish National covenant The Bishops' wars and the Short Parliament The Treaty of London: Anglo-Scottish relations, September 1640 - May 1641 The Long Parliament: The opening months, November-December 1641 and the projected settlement of 1641, January-March 1641.
Abstract: Abbreviations England in 1637 The British problem and the Scottish National covenant The Bishops' wars and the Short Parliament The Treaty of London: Anglo-Scottish relations, September 1640 - May 1641 The Long Parliament: The opening months, November-December 1641 The projected settlement of 1641, January-March 1641 The trial of Strafford and the Army Plot, March-May 1641 The King and the Scots, May-November 1641 The Slow Movement, May-September 1641 The origins of the Irish Rebellion, November 1640 - December 1641 The Grand Remonstrance and the Five Members, September 1641 - January 1642 The road to York, January-March 1642 The road to Nottingham, April-August 1642 Conclusion Index

53 citations


"Puritan Lecturers and Anglican Cler..." refers background in this paper

  • ...…kingdome will be a means 3 This suppression of godly preaching was among the chief grievances, as well as the roots of opposition, of the Puritans against Charles I’s government during the 1630s and early 1640s (Van Duinen 2011, pp. 177–96; Tyacke 2001, chps. 4, 5; Russell 1991, pp. 182–83, 251)....

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Book
28 Feb 2008
TL;DR: Braddick's remarkable book as mentioned in this paper gives the reader a vivid and enduring sense both of what it was like to live through events of uncontrollable violence and what really animated the different sides.
Abstract: The sequence of civil wars that ripped England apart in the seventeenth century was the single most traumatic event in this country between the medieval Black Death and the two world wars. Indeed, it is likely that a greater percentage of the population were killed in the civil wars than in the First World War. This sense of overwhelming trauma gives this major new history its title: "God's Fury, England's Fire". The name of a pamphlet written after the king's surrender, it sums up the widespread feeling within England that the seemingly endless nightmare that had destroyed families, towns and livelihoods was ordained by a vengeful God - that the people of England had sinned and were now being punished.As with all civil wars, however, "God's Fury" could support or destroy either side in the conflict. Was God angry at Charles I for failing to support the true, protestant, religion and refusing to work with Parliament? Or was God angry with those who had dared challenge His anointed Sovereign? Michael Braddick's remarkable book gives the reader a vivid and enduring sense both of what it was like to live through events of uncontrollable violence and what really animated the different sides.The killing of Charles I and the declaration of a republic - events which even now seem in an English context utterly astounding - were by no means the only outcomes, and Braddick brilliantly describes the twists and turns that led to the most radical solutions of all to the country's political implosion. He also describes very effectively the influence of events in Scotland, Ireland and the European mainland on the conflict in England. "God's Fury, England's Fire" allows readers to understand once more the events that have so fundamentally marked this country and which still resonate centuries after their bloody ending.

47 citations