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better understanding. Indeed, much of the Pathway emphasized the importance of voluntary religion and the continuing religious education that should occur within each household – a vital supplement to church services within a parish where, as Hill remarked, ‘your congregation is as the 37 thousands of Israel’. Heads of households were exhorted to bring their families to church with them and to make sure that their servants accompanied them both to and from the church, and to discuss the sermon back at home ‘and see that each of my 38 Family have learned somewhat

in The social world of early modern Westminster
Constructing imperial identity through Liverpool petition struggles

the politics of religious toleration. These movements allowed Dissenters to strengthen their own claim to equitable treatment. Besides arguing against the sati, congregations sought state intervention to ensure that non-Anglican missionaries throughout the empire enjoyed ‘the same unrestricted Freedom and secure Protection, as far as British Law and Authority extend, as is happily enjoyed in this favoured Kingdom’.50 The anti-slavery crusade likewise gained momentum because of concern over equitable treatment of missionaries. In Demerara in 1824 and in Jamaica in

in Parliaments, nations and identities in Britain and Ireland, 1660–1850
The congregationalist divines and the establishment of church and magistrate in Cromwellian England

general and author of the Instrument of government, appears to have used the Dissenting Brethren’s Humble proposals in framing the Instrument. It has not been possible to definitively connect Lambert to Owen in 1653, but Lambert was certainly worshipping in Owen’s gathered congregation by 1659.60 It is possible, however, that Lambert had become close to Owen when Owen was Cromwell’s army chaplain. Sir Gilbert Pickering and William Sydenham, both opponents of the religious radicals in the Nominated assembly, and who assisted Lambert in ­establishing the 229 Church

in Church polity and politics in the British Atlantic world, c. 1635–66

incidence of individuals of non-British descent among Anglican congregations. 125 Prominent among the Cape Dutch who attended Anglican churches in Cape Town were the constitutional reformers J. H. Wicht, D. J. Cloete and F. S. Watermeyer: these men may have had religious reasons for attending Anglican services, but it is also significant that they were anglicised Afrikaners who called for representative

in An Anglican British World
The importance of the covenant in Scottish presbyterianism, 1560–c. 1700

remained with any nation without error or heresie so long as he hath done with vs.’17 He makes the nation God’s tabernacle and claims Jerusalem and Judah had been no more blessed than Scotland.18 While interchangeably referring to nations and religious bodies, Bruce clearly expresses a distinction within this body of people, noting that God dwelled only in the hearts of a ‘chosen few’.19 In this way, Scottish presbyterian theologians developed explicitly, what Knox had claimed implicitly, that the whole nation could be chosen in a corporate, general election. No Scottish

in Church polity and politics in the British Atlantic world, c. 1635–66

some districts and the weakness of presbyterianism in many others had to be tackled not only for religious reasons but in order to achieve vital political ends. In addition, the perceived chronic instability of some areas could be eliminated by the more effective establishment of the church which would impose civil order through its strict supervision of individual behaviour by means of its system of courts. From the early THE IMPACT OF PROTESTANT EVANGELICALISM 101 eighteenth century, therefore, the conversion of the Highlanders became a joint mission of both

in Clanship to crofters’ war

representing the Dominican order, the Congregation of St Filipe Neri, and the Order of the Observantes. Not only do these religious men stand guard over Xavier’s corpse during the three nights of his public exposure but they assist in chanting the ‘Te Deum’ and performing the High Mass. Thus, in the absence of the Jesuits, these other priests (both ordered and secular) are called upon by state officials to

in The relic state

5287P IMPOSTURES MUP-PT/lb.qxd 14/10/09 15:12 Page 64 Chapter 4 . Prophets and visionaries, possessed and exorcists – all religious impostors? he occurrence of religious individuals who claimed spiritual power and thought themselves prophets, exorcists or healers is not a peculiarity of the early modern period, but rather a transhistorical and transcultural phenomenon.1 Plato, for instance, writes in the Republic of ‘[m]endicant priests and soothsayers’, and Origen in Contra Celsum of ‘sorcerers who profess to do wonderful miracles’.2 The Bible warns of

in Impostures in early modern England
Abstract only

language of the farewell sermons allowed Bartholomean authors to posit highly controversial concepts that alarmed, threatened and offended opponents, whilst generally remaining within the letter of the law. For various reasons, contemporaries of all persuasions regarded the Act of Uniformity as an issue of pivotal importance. But where Pepys anticipated 218 218 Conclusion the historical implications of the Great Ejection and others such as Sheldon and L’Estrange regarded it as a religious and political watershed, the authors of the farewell sermons suspected something

in Black Bartholomew’s Day
Refugees at the Manchester Jewish Home for the Aged

annexe’ at 202 Cheetham Hill Road, officially opened by Otto Schiff and consecrated by Rabbi Altmann on 18 June,5 the rest placed in lodgings (the rent paid by the Home) in the immediate vicinity, 300 Refugees at the Manchester Jewish Home for the Aged from which they were to come to the Home for their (free) meals. The whole operation, the Board pointed out diplomatically, had the backing of Nathan Laski, whose ‘judgement was sought on any major problem’.6 One beneficiary of the arrangement was Dr Ludwig Hammelburger, the religious teacher from Wurzburg am Main, who

in ‘Jews and other foreigners’