DOCSLIB.ORG

Hindrances to Discipleship: the World by Thomas A

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Hindrances to Discipleship: the World by Thomas A KNOWING . OING &DC S L EWI S I N S TITUTE Fall 2012 A Teaching Quarterly for Discipleship of Heart and Mind Hindrances to Discipleship: The World by Thomas A. Tarrants, III, D.Min. Director of Ministry, C.S. Lewis Institute n the previous issue of Knowing & Do- Adam and Eve’s rebellion against God. IN THIS ISSUE ing, we began a series on the three Their tragic revolt unleashed a cascade of major hindrances to following Jesus terrible effects on human life. We know the 2 Notes from I the President Christ: the world, the flesh, and the devil. story of how they forfeited God’s Spirit, be- by Kerry Knott In that issue, we focused on the devil, his came curved in on themselves, and lost the revolt against God, his resistance to God’s happiness of Eden. We also know that ev- 3 A Fellow’s Journey kingdom, and his schemes against believ- eryone born into the world since has inher- from Washington ers. In this issue we will seek to understand ited their corrupted, self-centered nature, a to Wycliffe the world system, its origin and nature, nature that is dead to God and enslaved in by Jeanne Thum and how the devil works through it to en- sin. It is this fallen nature that has shaped slave and destroy God’s people and thwart human societies, expressing our rebellion 4 The Spiritual His kingdom. against God on the corporate level. Discipline of The depths to which such societies can Meditation: What Is “the World”? descend are seen in God’s assessment of Reading Scripture the world that developed after the fall: “The with Isaac Ambrose What does the New Testament mean LORD saw that the wickedness of man was by Tom Schwanda by the word world? There are three Greek great in the earth, and that every intention words translated as “world.” Oikoumene of the thoughts of his heart was only evil 1 6 “Servant of the usually means the inhabited world, espe- continually” (Gen. 6:5). But even when so- Servants of God” cially the Greco-Roman world. Aeon means cieties do not fall to such levels of depravity, Monica an “age” and is sometimes also rendered at the most fundamental level fallen human by David B. “world.” But the most significant word used beings are alienated from the true God and Calhoun is kosmos, which originally meant “order or dominated by sin, the devil, and his min- arrangement” and can refer to the created ions. Thus, in a very real sense, “the world 8 C.S. Lewis on the order or to the inhabited world or to the represents the systematic expression of hu- Problem of Pain world in revolt against God, depending on man sin in human cultures.”2 by Jana Harmon context. It is this latter, more sinister, use With penetrating insight, Richard that we are especially concerned with here. Lovelace elaborates on this world system: 32 Resources In the Bible, the world in this negative sense represents the “stage of history” When world is used in a negative sense in upon which human life has been lived since Scripture, what is meant (continued on page 10) NOTES FROM THE PRESIDENT by Kerry A. Knott President, C.S. Lewis Institute Dear Friends, ave you ever prayed, “Lord, I surrender everything to You. I am willing to be used by You in whatever way You see fit. Help me, through Your Holy Spirit, Hto be faithful to Your call”? In my experience, God is faithful to answer such a prayer when spoken with hon- esty and conviction. Dramatic life changes occur. Many people who have an intel- lectual commitment to Christ but have never surrendered their entire beings to Him find that “letting go” of their selfish desires opens the door to a richer understanding of God, one that can never be fulfilled by head knowledge alone. For regular Knowing & Doing readers, this is a message that comes through loud and clear. In this issue, Jeanne Thum, one of our Fellows, writes about her journey of faith and trust that led her to Papua New Guinea to serve with Wycliffe Bible Trans- lators. Jana Harmon, from C.S. Lewis Institute — Atlanta, writes about C.S. Lewis’s struggle to reconcile pain and suffering with a loving God, and how surrendering to God—even in the midst of something we don’t Lord, I surrender everything to understand—is the real path to meaning. You. I am willing to be used by Tom Tarrants continues his series on “The World, the Flesh, and Devil” with a powerful piece on the dangers of being captivated by You in whatever way You see the world. David Calhoun writes about how one faithful woman— fit. Help me, through Your Holy Monica, mother of Augustine of Hippo—changed history by her Spirit, to be faithful to Your call. faithfulness to God through constant prayer for and mentoring of her wayward son. Augustine’s story is a dramatic example of God’s amazing work of transformation. From a Puritan perspective, Tom Schwanda lays out the importance of balancing reading the Scriptures with meditating on the Scriptures. Today few of us take the time to do this. We pray that all the articles in this issue will encourage you and strengthen you in your walk with Christ. If you enjoy Knowing & Doing, I encourage you to check out our latest resource: Dis- cipleship as You Go. To minister to our growing number of followers through Facebook/ Twitter/email, we are providing weekly opportunities to grow through articles and au- dio/video messages. To subscribe, go to: www.cslewisinsitute/discipleship_as_you_go. Sincerely, Kerry A. Knott [email protected] Page 2 • KNOWING & DOING | Fall 2012 Fellows Feature FELLOWS FEATURE A Fellow’s Journey from Washington to Wycliffe by Jeanne Thum C.S. Lewis Institute Fellow If you could do any job, what would will just tie me over until . But into my it be?” asked Art Lindsley as part of thirties, God didn’t seem to be leading me “my vocational analysis as a C.S. Lewis anywhere, so I settled in. Institute Fellow in March, 2006. In 1997 I said yes when a friend asked “Well, the job I seem most suited for is me to help organize an event for “emerg- chief operating officer. The organization ing urban leaders,” folks in their twenties that I have always loved is Wycliffe Bible working in inner-city ministries. This in- Translators. The Bible has greatly impacted troduced me to some of the challenging my life, and I can’t imagine being a Chris- needs of my own locale. For a year I attend- tian without one in my native language. So ed and worked with a small dysfunctional Jeanne Thum has been serv- my dream job would be chief operating of- but sweet church in NE Washington that ing as Chief Financial Offi- cer in Papua New Guinea ficer of Wycliffe.” ministered to its surrounding community. with Wycliffe Bible Transla- Trying another method to draw out my Realizing the congregation wasn’t good for tors since 2007. Before that, preferences, Art asked, “If you were given a me long-term, I moved on to a church on she spent twenty years in the Washington, DC area serv- million dollars and could do anything, what Capitol Hill that had a vision to reach out ing in a variety of finance would you do?” to the neighborhood to their east and south. and administrative roles “Well, I like to work,” I replied. “I have no Going all out, I bought a house in a poor in international organiza- tions. She was a C.S. Lewis driving personal dreams. So I would seek section on eastern Capitol Hill and began Fellow from 2005-2007 and to be COO of Wycliffe. But then I wouldn’t to lead a Bible study for neighborhood high her group continues to meet have to raise my financial support!” I may school girls. During that time I also taught regularly. She looks forward to joining them in the fall as have exasperated Art a bit in the moment. a class on white privilege and race. she is home on furlough. But six years later, I can foresee that my “dream” could possibly become a reality— Professionally Languishing? without my intentionally seeking it out. Professionally, I tried for years to get a job Eager for Cross-Cultural Ministry with an urban ministry. I saw the potential benefits of my administrative and manage- I headed into missions work right after ment skills combined with my cross-cultur- college. Feeling drawn to the most challeng- al experience. But I got nowhere, not even ing unreached people, Muslims, I studied one job interview. I wondered if God was Arabic, took a Modern Islamic Thought listening, if He cared. I wanted His direc- class, and flew off to London to do outreach. tion. I wanted to “do good to those in need.” But after nine months overseas full of frus- Instead I had little vision for my work, tration over ineffective strategies, I came carrying out responsibilities I didn’t care home with my hopes dashed, the way for- much about. My challenges were mostly ward unclear. outside of work, where I kept taking cross- Having college friends in the Washing- cultural risks. ton, D.C., area, I moved there and found I thought about what people saw on my work with an international organization. résumé: administrative and finance expe- Throughout my twenties, I envisioned rience.
Load more

Recommended publications
  • Our Clarkson Family in England
    Our Clarkson Family in England Blanche Aubin Clarkson Hutchison Text originally written in 1994 Updated and prepared for the “Those Clarksons” website in August 2008 by Aubin Hutchison and Pam Garrett Copyright Blanche Aubin Clarkson Hutchison 2008 In any work, copyright implicitly devolves to the author of that work. Copyright arises automatically when a work is first fixed in a tangible medium such as a book or manuscript or in an electronic medium such as a computer file. Table of Contents Title Page Table of Contents Introduction 1 Finding James in America 3 James Before the American Revolution 7 Blackley Parish, Lancashire 11 A Humorous Tale 17 Stepping Back from Blackley to Garstang 19 Garstang Parish, Lancashire 23 Plans for Further Searching 31 Appendix A: Reynolds Paper 33 Appendix B: Sullivan Journal 39 Appendix C: Weaving 52 Appendix D: Blackley Parish Register 56 Our Clarkson Family in England - 1 Chapter 1: Introduction My father, Albert Luther Clarkson, and his younger brother Samuel Edwin Clarkson Jr. were the most thoughtful and courteous gentlemen I ever knew. Somewhere in their heritage and upbringing these characteristics were dominant. How I wish they were still alive to enjoy with us the new bits of family history we are finding, for clues they passed along have led to many fascinating discoveries. These two brothers, Ab and Ed as they were called, only children of SE (Ed) and Aubin Fry Clarkson, actually knew a bit more about some of their mother’s family lines. This has led to exciting finds on Fry, Anderson, Bolling, Markham, Cole, Rolfe, Fleming, Champe, Slaughter, Walker, Micou, Hutchins, Brooks, Winthrop, Pintard, and even our honored bloodline to the Princess Pocahontas and her powerful father Powhatan! These families were early in Massachusetts, New York, New Jersey, and Virginia.
    [Show full text]
  • Reading Scripture with Isaac Ambrose by Tom Schwanda, Ph.D
    KNOWING OING &D. C S L EWI S I N S TITUTE The Spiritual Discipline of Meditation: Reading Scripture with Isaac Ambrose by Tom Schwanda, Ph.D. Associate Professor of Christian Formation & Ministry,Wheaton College This article originally appeared in the Fall 2012 issue of Knowing & Doing. saac Ambrose (1604–1664) was a moderate English Understanding the Nature Puritan minister living in Lancashire, England. and Purpose of Spiritual Unfortunately little has been written on Ambrose; Duties I 1 he has much to teach the church. Educated at Brasenose College, Oxford, as a young The Puritans typically ap- man he served as one of the king’s preachers—a proached spiritual disciplines select group of four itinerants originally charged by dividing them into three with preaching the Reformation doctrines of grace categories: secret, private, and 3 in Lancashire. After briefly serving two small- public. Secret duties refers to the er congregations, around 1640, Ambrose became individual’s personal spiritual Tom Schwanda the pastor of St. Johns Church, Preston. In 1657 he practices and reflect Jesus’ command to withdraw to moved to a more obscure location farther north in a place of privacy to practice one’s piety (Matt. 6:6). A Garstang. Ambrose specifically states his need for a private context refers to a small group, such as family less stressful parish due to the challenges of Roman or friends gathered in one’s house. The word public Catholicism as well as the superstition prevalent in describes the larger gatherings in church buildings for the region. worship or other spiritual exercises.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses Soul Recreation: Spiritual Marriage and Ravishment in the Contemplative-Mystical Piety of Isaac Ambrose SCHWANDA, TOM How to cite: SCHWANDA, TOM (2009) Soul Recreation: Spiritual Marriage and Ravishment in the Contemplative-Mystical Piety of Isaac Ambrose, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/55/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 DURHAM UNIVERSITY SOUL RECREATION: SPIRITUAL MARRIAGE AND RAVISHMENT IN THE CONTEMPLATIVE- MYSTICAL PIETY OF ISAAC AMBROSE TOM SCHWANDA A DISSERTATION SUBMITTED IN TOTAL FULFILLMENT OF THE REQUIREMENTS OF THE DEGREE OF DOCTOR PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGION NOVEMBER 2009 ABSTRACT Tom Schwanda Soul Recreation: Spiritual Marriage and Ravishment in the Contemplative-Mystical Piety of Isaac Ambrose This thesis examines the theology and piety of Isaac Ambrose (1604-1664), a moderate Lancashire Puritan minister.
    [Show full text]
  • Early Stages of the Quaker Movement in Lancashire Boor S by the Same Author
    EARLY STAGES OF THE QUAKER MOVEMENT IN LANCASHIRE BOOR S BY THE SAME AUTHOR LANCASHIRE NONCONFORMITY THE EJECTED OF 1662 IN CUMBERLAND AND WESTMORLAND HISTORY OF INDEPENDENCY IN TOCKHOLES THE STORY OF THE LANCASHIRE CONGRE GATIONAL UNION THK SERMON ON THE MOUNT IN RELATION TO THE PRESENT WAR CONSCIENCE AND THE WAR FROM THE GREAT AWAKENING TO THE EVANGELICAL REVIVAL FIDELITY TO AN IDEAL CONGREGATIONALISM RE-EXAMINED ISAAC AMBROSE, THE RELIGIOUS MYSTIC THOMAS JOLLIE OF ALTHAM AND WYMONDHOUSES THE HEROIC AGE OF CONGREGATIONALISM ETC. ETC. EARLY STAGES OF THE QUAKER MOVEMENT IN LANCASHIRE BY THE REV. B. NIGHTINGALE, M.A., LlTT.D. LONDON : CONGREGATIONAL UNION OF ENGLAND AND WALES, INC. MEMORIAL HALL, E.C.4 767$ L3/VS Printed in Grtat Britain h Turnbullfr Sftart, Edinburgh PREFACE A FEW years ago while engaged in some historical research work in Cumberland and /Westmorland, relating mainly to the I7th century, I came much into contact with the Quaker movement of that period. Not that that was the first time that my interest in it had been aroused. George Fox has long had for me special fascination, as one of those great religious mystics, who appear occasionally in religious history, and who are rarely understood at the time, but whose service to the cause of religion is incalculable. I say this the more readily because in the pages which follow, I have ventured to be somewhat his followers critical of the doings of him and immediate ; and it seems to jne that it is better to say frankly that the movement suffered considerably because of the extra vagances of some of its early leaders.
    [Show full text]
  • Chetham Miscellanies
    Gc M. L 942«7201 C42r V.105 1390815 GENEALOGY COLLECTION 3 1833 00728 9553 CI)eti)ain ^Mk ^ociftg, ESTABLISHED M.DCCC.XLIII. i^^Sil A I M FOR THE PUBLICATION OF HISTORICAL AND LITERARY REMAINS CONNECTED WITH THE PALATINE COUNTIES OF LANCASTER AND CHESTER. Coimcil for the yem^ 1878-79. JAMES CROSSLEY, Esq., F.S.A. The Rev. F. R. RAINES, M.A., F.S.A., Hon. Canon of Manchester, Vicar of INIilnrovv, and Rural Dean. Cotmril. JOHN E. BAILEY, Esq., F.S.A. WILLIAM BEAMONT, Esq. The Very Rev. BENJAMIN MORGAN COWIE, B.D., F.S.A., Dean of Manchester. The Worshipful RICHARD COPLEY CHRISTIE, M.A., Chancellor of the Diocese of Manchester. LIEUT.-COLONEL FISHWICK, F.S.A. HENRY H. HOWORTH, Esq., F.S.A. WILLIAM LANGTON, Esq. The Rev. JOHN HOWARD MARSDEN, B.D., F.R.G.S., late Disney Professor. The Rev. JAMES RAINE, IM.A., Canon of York, Fellow of Durham University. FRANK RENAUD, Esq., M.D., F.S.A. ARTHUR H. HEYWOOD, Esq. |[?0norarii ^crrctaii?. R. HENRY WOOD, Esq., F.S.A., F.R.G.S., Mem. Corr. See. Antiq. de Norraandie. EULES OF THE CHETHAM SOCIETY. 1. That the Society shall be limited to three hundred and fifty members. 2. That the Society shall consist of members being subscribers of one pound annually, such subscrip- tion to be paid in advance, on or before the day of general meeting in each year. The first general meeting to be held on the 23rd day of March, 1S43, and the general meeting in each year afterwards on the 1st day of jNIarch, unless it should fall on a Sunday, when some other day is to be named by the Council.
    [Show full text]
  • Gazing at God: Some Preliminary Observations on Contemplative Refor Med Spirituality
    --- Gazing at God: Some Preliminary Observations on Contemplative Refor med Spirituality Tom Schwanda We live in a world of alienation, and the contemporary desire for spiritual experience is one indicator of our hunger for wholeness. Perhaps that is one· reason why some people question whether there is anything which resembles a Reformed spirituality. Their interaction with Reformed Christians has been dry and devoid of joy. Unfortunately, there have been some within the Reformed household of faith who have lost the historical Christian integration of head and heart. Instead of cultivating a healthy sense of wonder and the experience of God, they have communicated a faith laden with disconnected knowledge and explanation. This experience is by no means unique to Reformed Christians; almost every denomination or faith tradition has had similar struggles. I lowever, since my roots are Reformed, I write from this perspective. Over the years some of these frustrated persons have migrated to explore a wide range of spiritual options ranging from charismatic to non-Christian expressions of the New Age. Sadly, rather than recognizing the valid critique their exodus offers, members of the Reformed tradition are apt to look with critical eyes on those who moved to more emotional or expressive faith practices. However, the deeper reality, both for those who have been frustrated and tor those who are captivated by the cognitive approach, is that this is not an accurate picture of Refi.mned piety. Our historical amnesia has severed us from a rich reservoir of earlier spiritual treasures. Further, as we return to previous generations .we discover not only a viable and engaging spi1ituality but also one that was richly contemplative and affective.
    [Show full text]
  • Henry Fishwick, FSA a LTHOUGH Charles II. Was Not King De Facto
    LANCASHIRE IN THE TIME OF CHARLES II. By Lieut.-Col. -Henry Fishwick, F.S.A. (Read iSth November, 1880.) A LTHOUGH Charles II. was not king de facto until 29th I*. May, 1660, his regnal years were computed from the fatal 3oth January which witnessed the martyrdom of his royal father. This was done on the authority of an opinion of the judges, who, perhaps, in coming to this decision had in their mind the old English saying, " The king is dead, long live the king." Availing myself of this judicial edict, the years which will be the boundaries of my subject will be 1649 and 1685. In the great Civil War which was rapidly drawing to a close (in 1649), Lancashire had taken a prominent part. Blackburn, Liverpool, and Manchester taking up the side of the Parliament, whilst Lancaster, Preston, Wigan, and Warrington stood true to the King. Those families and they were some of the best blood of the county who as recusants had been deprived of arms, had petitioned the king to be allowed to arm in their own and the royal defence, and had, on their request being granted, joined the ranks of the Cavaliers ; on the other hand the Puritans of Bolton (the Geneva of Lancashire) and elsewhere espoused the cause of the Roundheads. The sieges of Manchester, Lancaster, Warrington, and Preston, the attack on Bolton, the taking of Houghton Tower, the destruction of Lathom, and other more or less sanguinary engagements were now matter of history. But the troubles of Lancashire were not yet over.
    [Show full text]
  • The Catholic and Protestant Gentry of Lancashire During the Civil War Period
    THE CATHOLIC AND PROTESTANT GENTRY OF LANCASHIRE DURING THE CIVIL WAR PERIOD B. G. Elackwood, B.A., B.Litt., D.Phil. INTRODUCTION ANCASHIRE was regarded as a county of religious extremes Lduring the seventeenth century. The Reverend Richard Heyricke was warned, before taking up his appointment as warden of the Collegiate Church of Manchester in 1635, that he would be 'crucified as Christ was between two thieves: the Papist [and] the Puritan'.1 In 1643 a Parliamentary newspaper por­ trayed Lancashire as a region where a small Puritan population struggled heroically against hordes of 'papists'.2 Later Thomas Fuller remarked that in Lancashire, 'The people, generally de­ vout, are, as I am informed, northward and by the west Popishly affected, which in the other parts are zealous Protestants. .'3 Contemporaries of course exaggerated the nature and extent of the religious divisions in Lancashire, concentrating on the Roman Catholics and Puritans, and virtually ignoring the Anglicans. However, historians are generally agreed that, apart from Mon- mouth, Lancashire was the most Catholic shire in seventeenth- century England, and that in response to the challenge from Rome Puritanism gained in strength between 1600 and 1642, especially in Salford hundred.* But no scholar has yet seriously tried to assess the strength of Anglicanism in Lancashire. Nomin­ ally, most of the people belonged to the established church. In practice, many Lancastrians who were neither Papists nor Puri­ tans must have been indifferent to religion. Dr R. C. Richardson reminds us that in some parts of Lancashire there was a fair amount of paganism, irreligion and doctrinal ignorance, not to mention witchcraft.5 After 1650, when parish church attendance ceased to be compulsory, there are signs of considerable religious apathy in Lancashire.
    [Show full text]
  • The SBJT Forum
    The SBJT Forum Editor’s Note: Readers should be aware of the forum’s format. Tom J. Nettles, Kelly M. Kapic, Tom Schwanda, Ryan Kelly, and Ian Hugh Clary have been asked specific questions to which they have pro- vided written responses. These writers are not responding to one another. Their answers are presented in an order that hopefully makes the forum read as much like a unified presentation as possible. SBJT: From a broad historical perspec- purpose. These hangers-on of the medieval syn- tive, what benefits do you see for modern Chris- thesis, however, were not endemic to the doctrinal tianity from Puritanism? and experiential power of Puritanism and when Tom J. Nettles: “By their fruits you shall know historical development, specifically the Act of them,” said Jesus. A candid exami- Uniformity in 1662, rendered their political ambi- Tom J. Nettles is Professor of Historical Theology at The nation of the fruit of Puritanism tions a moot point, their true genius flourished. Southern Baptist Theological points to it as one of the most ben- What self-corrective resided within Puritan- Seminary. eficial and perennial fruit-bearing ism? The logic of seeking a pure local church trees in the Christian forest. The disciplined by standards of regeneration devel- He is widely regarded as one of the foremost Baptist historians in problems that it retained as a bil- oped into arguments for liberty of conscience and a America. He previously taught at ious hangover from the medi- believers’ church. Thomas Helwys, a Puritan lay- Southwestern Baptist Theological eval Christianity are abundantly man, argued for believers’ baptism only and liberty Seminary, Mid-America Baptist clear.
    [Show full text]
  • Clerical Politics in Lancashire and Cheshire During the Reign of Charles I, 1625-1649
    Clerical politics in Lancashire and Cheshire during the reign of Charles I, 1625-1649 A thesis submitted in fulfilment of the requirements for the award of the degree of Doctor of Philosophy from the University of Sheffield by James Robert Mawdesley B. A. (Hons.) Lancaster, M. A. Sheffield The Department of History The University of Sheffield July 2014 (revised after examination, November 2014) 1 2 Contents 7. Abstract. 9. Acknowledgements. 11. Abbreviations. 13. Note on publication. 15. Map of the early modern diocese of Chester. 17. Map of the early modern diocese of Chester, focused upon Lancashire and Cheshire. 19. Introduction. 35. Chapter One: The Church of England in Lancashire and Cheshire, c. 1559-1625. 59. Chapter Two: Sabbatarianism, Laudianism and puritanism: Clergymen and the Church of England, c. 1625-1637. 123. Chapter Three: The impending crisis: Clerical politics, 1637-1640. 161. Chapter Four: Clerical politics and the road to civil war, 1640-1642. 223. Chapter Five: ‘God save His Church’: Civil war and religious reformation, 1642- 1649. 277. Conclusion. 3 291. Appendices: 293. Some general notes about the appendix spreadsheets. 395. Spreadsheet abbreviations. 301. Appendix One: Church patronage in Lancashire and Cheshire. Spreadsheets: (a). Lancashire church patrons. (b). Cheshire church patrons. (c). Lancashire and Cheshire combined church patrons. (d). Diocese of Chester (Cumberland, Westmorland, Lancashire, and Cheshire parishes) and Diocese of Carlisle (all parishes) church patrons. 307. Appendix Two: The numbers of puritan nonconformists amongst the clergy, 1625- 1642. Spreadsheets: (a). Puritan nonconformist clergy in Lancashire and Cheshire, 1625-1642. (b). Presentations (when known) of beneficed clergymen accused of puritan nonconformity, 1625-1642.
    [Show full text]