Search results
Monarchy (London: Arnold, 1997); John Guy (ed.), The Reign of Elizabeth I: Court and culture in the last decade (Cambridge: Cambridge University Press, 1995); A. N. 137 This England McLaren, Political Culture in the Reign of Elizabeth I: Queen and commonwealth 1558– 1585 (Cambridge: Cambridge University Press, 1999); Patrick Collinson, ‘The monarchical republic of Queen Elizabeth I’, in Guy (ed.), The Tudor Monarchy, pp. 110–34; Chapter 2 in this volume; Julia Walker (ed.), Dissing Elizabeth: Negative representations of Gloriana (Durham, N.C.: Duke University Press
Chapter 5 . Bishop Richard Bancroft and the succession Patrick Collinson T his is not quite a non-subject, but it comes pretty close. We have no means of knowing what Richard Bancroft, Bishop of London from 1597, may have thought, hoped or feared about the succession to the throne of England. If Bancroft ever chose to put pen to paper on this delicate subject, his views are no longer on record. There was, and in the nature of things could be, no episcopal ‘line’ on the succession. There was no legitimate forum in which the bishops could have formed a
great antiquity’ (William Lambarde, A Perambulation of Kent [London, 1826], p. viii). 46 Shuger, Habits of Thought, p. 125. 47 Hill, The English Bible, pp. 47–78. For the pressure under which Elizabeth was placed to become a good iconoclast and to punish such royal idolaters as Mary Queen of 189 This England Scots, see Margaret Aston, The King’s Bedpost: Reformation and iconography in a Tudor group portrait (Cambridge, 1994), especially pp. 97–127. See also Patrick Collinson, Elizabethan Essays (London, 1994), pp. 31–56, 87–118; and Chapter 2 in this volume. 48
entertainments, 1561–1581’, Historical Journal, 36 [1995]: 257–74; Thomas Churchyard, A Discourse of the Queenes Maiesties Entertainment in Suffolk and Norffolk [1578]). Thomas Bentley’s The Monument of Matrones (1582) contains a much more copious and still early celebration of the queen’s virginity. Bentley is discussed by King in Tudor Royal Iconography, pp. 243–56, and by Patrick Collinson in ‘Windows in a woman’s soul: questions about the religion of Queen Elizabeth I’, in Elizabethan Essays (London, 1994), pp. 104–8, 116–17. William Camden’s account of Elizabeth’s speech
-Century Revolution (London, 1993), p. 264; Chapter 6 in this volume; Patrick Collinson, ‘The Protestant nation’, in his The Birthpangs of Protestant England: Religious and cultural change in the sixteenth and seventeenth centuries (Basingstoke, 1988), pp. 1–27. 3 Haller, The Elect Nation, pp. 224–5. 4 Olsen, John Foxe, pp. 36–7, 43–7; phrases used by Foxe in the title of the 1563 edition of Actes and Monuments, and in the 1563 Preface, ‘A declaration concerning the utility and profit of this history’. 5 Foxe, Actes and Monuments (London, 1563), p. 85 et seq.; John Foxe, The
–6. See also Patrick Collinson, ‘Truth and legend: the veracity of Foxe’s Book of Martyrs’, in Clio’s Mirror: Historiography in Britain and the Netherlands vol. 8, ed. A. C. Duke and C. A. Tamse (Zutphen, 1985), p. 44; reprinted in Patrick Collinson, Elizabethan Essays (London, 1994), p. 169. 20 Perez Zagorin, Ways of Lying: Dissimulation, persecution and conformity in early modern Europe (Cambridge, Mass., 1990). 21 Woolf, The Idea of History, p. 35. 22 William Camden, Britain (London, 1610), pp. 6–8. 23 Michael Drayton, Poly-Olbion: Or a Chorographical Description of
sending down of the sentence as ‘the general act of her Majesty’s Council’ (Nicolas, Davison, p. 289). 77 John Guy, ‘Monarchy and counsel: models of the state’, in Patrick Collinson, ed., Short Oxford History of the British Isles: The sixteenth century (Oxford, 2001); Taviner, ‘Robert Beale’. 78 Hearne, vol. 2, p. 546. ‘Aut prae se tulerit’ appeared in the 1615 edition, but not in the Leiden edition of 1625, which (p. 501) has simply ‘concepit’. Norton 1630 has ‘or, pretended’ (bk 3, p. 120), but Darcie (bk 3, p. 217) omits it. 79 Similarly, Camden had written of the
’, ch. 2 of his The Construction of Nationhood: Ethnicity, religion and nationalism (Cambridge, 1997), and the claim made on p. 4. 5 John W. McKenna, ‘How God became an Englishman’, in Tudor Rule and Revolution: Essays for G.R. Elton from his American friends, ed. DeLloyd J. Goth and John W. McKenna (Cambridge, 1982). 6 See various occurrences of the ‘God is English’ trope, usually located in the printer’s marks in John Aylmer, An Harborowe for Faithfull and Trewe Subiectes (‘Strasborowe’, but properly London, 1559), sig. P4v, in Patrick Collinson, The Birthpangs of
, 133. 59 Ibid., pp. 135–44. 60 Patrick Collinson, The Elizabethan Puritan Movement (London and Berkeley, Calif., 1967; Oxford, 1990), part 2, ch. 3, ‘London’s Protestant underworld’. 61 J. G. Nichols (ed.), The Diary of Henry Machyn Citizen and Merchant-Taylor of London, From A.D. 1550 to A.D. 1563, Camden Society, 42 (1848). 62 I owe this point to Dr Thomas Freeman. 63 C. L. Kingsford (ed.), Two London Chronicles From the Collections of John Stow, Camden Miscellany 12, Camden Society, 3rd ser. 18 (1910). Stow also employed a chronicle, more Protestant in tone, MS
When originally published in 1972 this book – chiefly thematic in approach and based on the author’s doctoral thesis - was hailed as the first regional study and micro analysis of the development of English Puritanism to appear in print. Leading scholars like Patrick Collinson welcomed its appearance. Internal contrasts within the huge, sprawling diocese of Chester and its large parishes are drawn out as are comparisons with the religious situation in other parts of the country. The ways in which, for much of the period under review, Puritanism in this region was actively supported, and not persecuted, by the authorities is a key distinctive feature which receives careful attention. So do the activism of puritan laity and gender dynamics. Puritan clergy provide only part of the story which is documented in these pages though often it is most conspicuous (not least because clergy tend to be the principal narrators). There is much here on women’s distinctive roles and contributions within households and congregations and as patrons. Analysis is offered of the reading habits of puritan clergy and laymen as a major example of the ways in which puritans in this region were closely connected with the wider world. Contributions made to Puritanism in this diocese by clergy from outside it are also assessed. The ways in which individual and corporate patronage was brought to bear in favour of Puritanism receives a whole chapter of its own. Tensions and conflicts between puritans and Roman Catholics in the North West are carefully reviewed in what was in effect a frontier region.