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R. C. Richardson

I was but lately removed into these parts, and one of special note forewarned me I should be crucified as Christ was between two thieves : the Papist [and] the Puritan . . . Richard Heyricke, Three Sermons preached at the Collegiate Church in Manchester . . ., 1641 , epistle dedicatory

in Puritanism in north-west England
Richard Cust
and
Peter Lake

5 Puritans and ecclesiastical government PRELATE AS PASTOR OR PURITAN AS STOOGE? T he tenor of ecclesiastical government in Cheshire down to the 1630s had much in common with that outlined in Part I for secular affairs. The diocese was presided over by a series of evangelical Calvinist bishops, anxious to defuse the puritan issue by coming to a series of accommodations with puritan nonconformity. This was a line prompted, and later justified, by the prevalence of popery in the diocese and the relative scarcity of Protestant preaching ministers. Deals done

in Gentry culture and the politics of religion
Indira Ghose

Aristotle. Laughter was dynamite – it would have blown away the entire edifice of the Church. The Puritans, true heirs of mad monk Jorge, gave a further twist to the screw and did everything in their power to proscribe laughter. Alas, the book that would have changed the world was destroyed, and it would take centuries until the Enlightenment finally freed humanity – for Life, Liberty, and the Pursuit of

in Shakespeare and laughter
R. C. Richardson

diocese were fully known to their Lordships of the Council. 3 At a later date the puritan divine George Walker showed that he too was well aware of the extent of, and problems caused by, impropriations. He observed that the Lancashire hundred of Furness where he was born

in Puritanism in north-west England
Peter Lake

In this chapter I want to talk about puritanism as a stereotype and about anti-puritanism, a discourse organised around that stereotype as an ideology, by which I mean a way of looking at the world and explaining what has gone wrong with it and what to do about it. Anti-puritanism provided a narrative, or series of narratives, about the recent past, the present and immediate future, a narrative that identified the villains and heroes of the piece. It thus provided a way of ordering experience, and of

in Stereotypes and stereotyping in early modern England
Esther Counsell

Christian state or commonwealth. 15 It is essential to incorporate this longer intellectual tradition of Protestant jurisdictionism into our scholarly understanding of Elizabethan puritan nonconformity. This chapter will attempt to do this within the precise context of Elizabethan puritan arguments against clerical subscription. While the legal-constitutional significance of the Elizabethan subscription controversies of the 1580s and 1590s have been well-trodden by historians of the

in Reformed identity and conformity in England, 1559–1714
William J. Bulman

It is well known that anti-popery and anti-puritanism were central to the political culture of post-Reformation England and the early British empire. 1 We also know that from the later eighteenth century onwards, orientalism played a crucial role in debates about the British presence in South Asia and (later) the Middle East. 2 To an extent the via media of English Protestantism and the construction of the Orient serve, respectively, as ideological identifiers of the so-called first and second empires, or landmarks in the shift from West to East in British

in Making the British empire, 1660–1800
Elliot Vernon

In May 1639 the godly minister Edmund Calamy arrived in London having resigned his living of the Essex parish of Rochford, a parish he had served at the personal invitation of the Earl of Warwick, a patron and friend. Calamy’s move to London had been brought about by the election of the parishioners of St Mary, Aldermanbury, a wealthy parish located in the centre of the city of London. 1 The Aldermanbury living was owned by the parish itself and had been rendered vacant by the death of its puritan minister Dr John

in London presbyterians and the British revolutions, 1638–64
Robert O. Yates

Thomas Middleton's The Puritan Widow (1607), 1 as scholars have noted, invites readings of its satirical elements as well as its confusing, even ‘flawed’, dramatic form. 2 The readings of satire illuminate the play's treatment of religious and political debates. Donna Hamilton, for instance, says the play's satire is ‘unrelenting and comprehensive’, before claiming that the ‘main targets [of the satire] are Puritans and Catholics

in People and piety
Peter Lake
and
Koji Yamamoto

between 1610 and 1616. 4 They were all what have come to be known as ‘city comedies’, a genre which Jonson had done much to produce and refine. As such, they all staged a fallen world defined by commerce, greed and hypocrisy, a world in which a series of fools, buffoons, thieves, alchemists, puritans and projectors combine to swindle and outwit one another in search of money, status, food and sex. 5 It is of course well known that Jonson’s city comedies satirised alchemists, puritans and projectors. 6 We

in Stereotypes and stereotyping in early modern England