Building a Godly Home
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Puritans, Lawyers, and Politics in Early Seventeenth Century England
REVIEWS PURITANS, LAWYERS, AND POLITICS IN EARLY SEVENTEENTH CENTURY ENG- LAND. By John Dykstra Eusden. New Haven: Yale University Press, 1958. Pp. xii, 238. $4.50. THE preface of this book reveals a scholar functioning in the best tradition of his profession. Aware that scholarship is fundamentally a cooperative enter- prise and yet that an author must ultimately "stand alone," Eusden acknowl- edges an indebtedness to many and modestly rates his own contribution to historical knowledge. Candidly, also, he confesses having had to abandon a conjecture which intrigued him, for "the evidence of Puritan influence on common law and vice versa did not materialize."1 He retreats to a relationship between Puritanism and common law which he is able amply to support, "one of ideological parallelism." His analysis concerns the substance of what men perseveringly wanted and manifestly expressed in the early seventeenth century, not with what the twentieth century might articulate for them. For his period of intensive study he takes the years 1603 to 1630, which were sketched in broader strokes by Notestein in his The English People on the Eve of Colonization.2 Although the first five chapters of the Eusden book deal with ideas and events familiar to students of the seventeenth century, the author engages in an organization of this material essential to his purpose. The Puritans of his study comprise three groups who worked together in their common predicament but were differentiated by their concepts of church organization-the Puritan Anglicans, the Presbyterians, and the Independents or pre-Civil-War "nonseparating Congregationalists," who favored an estab- lished but loosely federated church. -
The Lordship of Christ Over the Family: a Puritan Perspective
The Lordship of Christ over the Family: A Puritan Perspective —Martin Williams— Martin Williams is Lecturer in Greek and New Testament and the Head of Theology at the Reformed Theological College Introduction The Puritans built on the teaching of the Reformers for their positive view of marriage in striking contrast to the medieval Catholic belief that the celibacy practiced by the clergy, monks and nuns was much better, more virtuous, more Christlike, and more pleasing to God.1 The Puritans, by contrast, celebrated marriage as a creation ordinance and a good gift from God himself. The Swiss Reformer Heinrich Bullinger (1504-1575) wrote: It is not good, that man should be alone. And therefore determined he with himselfe to make an helpe and comfort unto man, In which process we perceive all ready, where holy wedlock was instituted, namely in the paradise and garden of pleasure: yea and when it as ordained even in the beginning of the world, before the fal of man in al prosperity.2 In a wedding sermon for a friend published near the beginning of the next century (1623), the Puritan Thomas Gataker (1574-1654) wrote: A good wife is God’s gift…It was one of the first reall and royall gifts that God with his owne hand bestowed upon Adam. And it must needs bee no small matter that God giveth with his owne hand. The Kings Almoner may cast small silver about: but if the King give a man somewhat with his owne hand out of his purse or pocket, it is expected it should be a piece of gold at least. -
Title Page R.J. Pederson
Cover Page The handle http://hdl.handle.net/1887/22159 holds various files of this Leiden University dissertation Author: Pederson, Randall James Title: Unity in diversity : English puritans and the puritan reformation, 1603-1689 Issue Date: 2013-11-07 Chapter 3 John Downame (1571-1652) 3.1 Introduction John Downame (or Downham) was one of the greatest exponents of the precisianist strain within Puritanism during the pre-revolutionary years of the seventeenth century, a prominent member of London Puritanism, and renowned casuist.1 His fame rests chiefly in his nineteen published works, most of which were works of practical divinity, such as his four-part magnum opus, The Christian Warfare (1604-18), and his A Guide to Godlynesse (1622), a shorter, though still copious, manual for Christian living. Downame was also known for his role in publishing two of the most popular theological manuals: Sir Henry Finch’s The Summe of Sacred Divinitie (1620), which consisted of a much more expanded version of Finch’s earlier Sacred Doctrine (1613), and Archbishop James Ussher’s A Body of Divinitie (1645), which was published from rough manuscripts and without Ussher’s consent, having been intended for private use.2 Downame also had a role in codifying the Westminster annotations on the Bible, being one of a few city ministers to work on the project, though he never sat at the Westminster Assembly.3 Downame’s older brother, 1 Various historians from the seventeenth century to the present have spelled Downame’s name differently (either Downame or Downham). The majority of seventeenth century printed works, however, use “Downame.” I here follow that practice. -
The Journey to Seneca Falls: Mary Wollstonecraft, Elizabeth Cady Stanton and the Legal Emancipation of Women
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of St. Thomas, Minnesota University of St. Thomas Law Journal Volume 10 Article 9 Issue 4 Spring 2013 2013 The ourJ ney to Seneca Falls: Mary Wollstonecraft, Elizabeth Cady Stanton and the Legal Emancipation of Women Charles J. Reid Jr. [email protected] Bluebook Citation Charles J. Reid, Jr., The Journey to Seneca Falls: Mary Wollstonecraft, lE izabeth Cady Stanton and the Legal Emancipation of Women, 10 U. St. Thomas L.J. 1123 (2013). This Article is brought to you for free and open access by UST Research Online and the University of St. Thomas Law Journal. For more information, please contact [email protected]. ARTICLE THE JOURNEY TO SENECA FALLS: MARY WOLLSTONECRAFT, ELIZABETH CADY STANTON AND THE LEGAL EMANCIPATION OF WOMEN DR. CHARLES J. REID, JR.* ABSTRACT “[T]he star that guides us all,” President Barack Obama declared in his Second Inaugural, is our commitment to “human dignity and justice.”1 This commitment has led us “through Seneca Falls and Selma and Stone- wall”2 towards the equality that we enjoy today. This Article concerns the pre-history to the Seneca Falls Convention of Women’s Rights, alluded to by President Obama. It is a journey that began during the infancy of the common law in medieval England. It leads through the construction, by generations of English lawyers and religious figures, of a strong and im- posing monolith of patriarchal rule. By marriage women lost their indepen- dent legal personality and were, for purposes of law, incorporated into their husband in accord with the legal doctrine known as coverture. -
Early Puritanism in the Southern and Island Colonies
Early Puritanism in the Southern and Island Colonies BY BABETTE M. LEVY Preface NE of the pleasant by-products of doing research O work is the realization of how generously help has been given when it was needed. The author owes much to many people who proved their interest in this attempt to see America's past a little more clearly. The Institute of Early American History and Culture gave two grants that enabled me to devote a sabbatical leave and a summer to direct searching of colony and church records. Librarians and archivists have been cooperative beyond the call of regular duty. Not a few scholars have read the study in whole or part to give me the benefit of their knowledge and judgment. I must mention among them Professor Josephine W, Bennett of the Hunter College English Department; Miss Madge McLain, formerly of the Hunter College Classics Department; the late Dr. William W. Rockwell, Librarian Emeritus of Union Theological Seminary, whose vast scholarship and his willingness to share it will remain with all who knew him as long as they have memories; Professor Matthew Spinka of the Hartford Theological Sem- inary; and my mother, who did not allow illness to keep her from listening attentively and critically as I read to her chapter after chapter. All students who are interested 7O AMERICAN ANTIQUARIAN SOCIETY in problems concerning the early churches along the Atlantic seaboard and the occupants of their pulpits are indebted to the labors of Dr. Frederick Lewis Weis and his invaluable compendiums on the clergymen and parishes of the various colonies. -
Hereditary Genius Francis Galton
Hereditary Genius Francis Galton Sir William Sydney, John Dudley, Earl of Warwick Soldier and knight and Duke of Northumberland; Earl of renown Marshal. “The minion of his time.” _________|_________ ___________|___ | | | | Lucy, marr. Sir Henry Sydney = Mary Sir Robt. Dudley, William Herbert Sir James three times Lord | the great Earl of 1st E. Pembroke Harrington Deputy of Ireland.| Leicester. Statesman and __________________________|____________ soldier. | | | | Sir Philip Sydney, Sir Robert, Mary = 2d Earl of Pembroke. Scholar, soldier, 1st Earl Leicester, Epitaph | courtier. Soldier & courtier. by Ben | | Johnson | | | Sir Robert, 2d Earl. 3d Earl Pembroke, “Learning, observation, Patron of letters. and veracity.” ____________|_____________________ | | | Philip Sydney, Algernon Sydney, Dorothy, 3d Earl, Patriot. Waller's one of Cromwell's Beheaded, 1683. “Saccharissa.” Council. First published in 1869. Second Edition, with an additional preface, 1892. Fifith corrected proof of the first electronic edition, 2019. Based on the text of the second edition. The page numbering and layout of the second edition have been preserved, as far as possible, to simplify cross-referencing. This is a corrected proof. This document forms part of the archive of Galton material available at http://galton.org. Original electronic conversion by Michal Kulczycki, based on a facsimile prepared by Gavan Tredoux. Many errata were detected by Diane L. Ritter. This edition was edited, cross-checked and reformatted by Gavan Tredoux. HEREDITARY GENIUS AN INQUIRY INTO ITS LAWS AND CONSEQUENCES BY FRANCIS GALTON, F.R.S., ETC. London MACMILLAN AND CO. AND NEW YORK 1892 The Right of Translation and Reproduction is Reserved CONTENTS PREFATORY CHAPTER TO THE EDITION OF 1892.__________ VII PREFACE ______________________________________________ V CONTENTS __________________________________________ VII ERRATA _____________________________________________ VIII INTRODUCTORY CHAPTER. -
The Percival J. Baldwin Puritan Collection
The Percival J. Baldwin Puritan Collection Accessing the Collection: 1. Anyone wishing to use this collection for research purposes should complete a “Request for Restricted Materials” form which is available at the Circulation desk in the Library. 2. The materials may not be taken from the Library. 3. Only pencils and paper may be used while consulting the collection. 4. Photocopying and tracing of the materials are not permitted. Classification Books are arranged by author, then title. There will usually be four elements in the call number: the name of the collection, a cutter number for the author, a cutter number for the title, and the date. Where there is no author, the cutter will be A0 to indicate this, to keep filing in order. Other irregularities are demonstrated in examples which follow. BldwnA <-- name of collection H683 <-- cutter for author O976 <-- cutter for title 1835 <-- date of publication Example. A book by the author Thomas Boston, 1677-1732, entitled, Human nature in its fourfold state, published in 1812. BldwnA B677 <-- cutter for author H852 <-- cutter for title 1812 <-- date of publication Variations in classification scheme for Baldwin Puritan collection Anonymous works: BldwnA A0 <---- Indicates no author G363 <---- Indicates title 1576 <---- Date Bibles: BldwnA B524 <---- Bible G363 <---- Geneva 1576 <---- Date Biographies: BldwnA H683 <---- cuttered on subject's name Z5 <---- Z5 indicates biography R633Li <---- cuttered on author's name, 1863 then first two letters of title Letters: BldwnA H683 <----- cuttered -
Judaizing and Singularity in England, 1618-1667
Judaizing and Singularity in England, 1618-1667 Submitted for the degree of Doctor of Philosophy by Aidan Francis Cottrell-Boyce, Gonville and Caius College, June 2018. For Anna. Abstract In the seventeenth century, in England, a remarkable number of small, religious movements began adopting demonstratively Jewish ritual practices. They were labelled by their contemporaries as Judaizers. Typically, this phenomenon has been explained with reference to other tropes of Puritan practical divinity. It has been claimed that Judaizing was a form of Biblicism or a form of millenarianism. In this thesis, I contend that Judaizing was an expression of another aspect of the Puritan experience: the need to be recognized as a ‘singular,’ positively- distinctive, separated minority. Contents Introduction 1 Singularity and Puritanism 57 Judaizing and Singularity 99 ‘A Jewish Faccion’: Anti-legalism, Judaizing and the Traskites 120 Thomas Totney, Judaizing and England’s Exodus 162 The Tillamites, Judaizing and the ‘Gospel Work of Separation’ 201 Conclusion 242 Introduction During the first decades of the seventeenth century in England, a remarkable number of small religious groups began to adopt elements of Jewish ceremonial law. In London, in South Wales, in the Chilterns and the Cotswolds, congregations revived the observation of the Saturday Sabbath.1 Thomas Woolsey, imprisoned for separatism, wrote to his co-religionists in Amsterdam to ‘prove it unlawful to eat blood and things strangled.’2 John Traske and his followers began to celebrate Passover -
Title Page R.J. Pederson
Cover Page The handle http://hdl.handle.net/1887/22159 holds various files of this Leiden University dissertation Author: Pederson, Randall James Title: Unity in diversity : English puritans and the puritan reformation, 1603-1689 Issue Date: 2013-11-07 Chapter 1 Historiographical Introduction, Methodology, Hypothesis, and Structure 1.1 Another Book on English Puritanism? Historiographical Justification Only in the past sixty-five years has the study of English Puritanism gained serious academic credence.1 Prior to this, popular perceptions of Puritans ranged from admirable to ignoble. In the sixteenth century, John Whitgift, adversary of Elizabethan Puritanism and future Archbishop of Canterbury, wrote that “this name Puritane is very aptely giuen to these men, not because they be pure no more than were the Heretikes called Cathari, but because they think them selues to be mundiores ceteris, more pure than others, as Cathari dyd, and separate them selues from all other Churches and congregations as spotted and defiled.”2 Thomas Cartwright, the leading Presbyterian of the sixteenth century, rejected “Puritan” and thought that it should be applied only to Anabaptists.3 In the seventeenth century, Oliver Ormerod mocked the Puritans in his oft-cited dialogue The Picture of a Puritane (1605).4 Henry Parker, one of Ormerod’s contemporaries, sought to 1 Most historians have used “English Puritanism” as a standard reference to this sixteenth and seventeenth-century movement (or series of movements); however, other historians refer to “British Puritanism” or “Dutch Puritanism” or “Scottish Puritanism” or “American Puritanism” or even “Irish Puritanism” to reflect the diversity of thought present within Puritanism and argue for an expansive presence outside England. -
Memorial Volume of the Westminster Assembly, 1647-1897
MEMORIAL VOLUME WESTMINSTER ASSEMBLY 1 647- 1 897. CONTAINING ELEVEN ADDRESSES DELIVERED BEFORE THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH IN THE UNITED STATES, AT CHARLOTTE, N. C, IN MAY, 1897. IN COMMEMORATION OF THE TWO HUNDRED AND FIFTIETH ANNIVERSARY OF THE WESTMINSTER ASSEMBLY, AND OF THE FORMATION OF THE WESTMINSTER STANDARDS. SECOND EDITION. Published by the direction of the General Assembly of iSg-}. The Presbyterian Committee of Publication. REV. J. HENRY SMITH. D. D. Copyright, 1897, JAMES K. HAZEN, Secretary of Publication^ ! PREFACE, The General Assembly of the Presbyterian Church in the United States, held in 1896 at Memphis, Tenn., resolved to commemorate in some suitable way the Two Hundred and Fiftieth Anniversary of the Westminster Assembly of Divines. It also appointed an ad interim committee to prepare an order of exercises for this cele- bration b}^ the Assembly of 1897. This Assembly met at Charlotte, N. C, and these commemorative services were held in connection with its sessions. Eleven ad- dresses of great excellence were delivered before the Assembly, and in the presence of very large audiences. The Assembly resolved to have these addresses pub- lished in a suitable volume, and appointed a small com- mittee to cooperate with the Committee of Publication in issuing it. An Introduction is added, which may have some value, and the portraits inserted may give additional interest to the volume. May the blessing of the Head of the Church make these addresses, in this permanent form, of abiding servdce to the cause of truth and righteousness for man}- j-ears to come FRANCIS R. -
A Trial of Witches
A Trial of Witches In 1662, Amy Denny and Rose Cullender were hanged for the “crimes” of witchcraft, including causing the death of a child, overturning carts, bedevilling cattle, and lice infestations. A Trial of Witches is a study of this seventeenth-century witch trial, placing it in its social, cultural, and political contexts. Through an examination of the major participants in the case and their institutional importance in the early modern period (the presiding judge was Sir Matthew Hale, whose work is still cited in English case law, and the verifying doctor was the influential Sir Thomas Browne, author of Religio Medici), the authors critique the official process and detail how it led to its erroneous conclusions. The Lowestoft trial has even broader significance as it was cited as evidence thirty years later at the Salem trials, where many lost their lives. Through detailed discussion of primary sources, the authors explore the important implications of this case for the understanding of hysteria, group mentality and early modern social forces, and the witchcraft phenomenon as a whole. Gilbert Geis is Emeritus Professor in the Department of Criminology, Law and Society, University of California, Irvine. Ivan Bunn is a local historian living in Lowestoft. A Trial of Witches A seventeenth-century witchcraft prosecution Gilbert Gies and Ivan Bunn London and New York First published 1997 by Routledge 11 New Fetter Lane, London EC4P 4EE This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to http://www.ebookstore.tandf.co.uk/. -
The Westminster Assembly Question
Reformation & Modern Church History Lecture 18, page 1 Lecture 18 – “The Foundation for Many Generations”: The Westminster Assembly Question: What is the chief end of man? Answer: Man’s chief end is to glorify God, and to enjoy him for ever. “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.” 2 Peter 3:18 Background Reading Gonzalez, ch. 20, pp. 183-84 Prayer Larger Catechism Q. 183 “For whom are we to pray?” “We are to pray for the whole church of Christ upon earth, for magistrates, and ministers, for ourselves, our brethren, yea, our enemies, and for all sorts of men living, or that shall live hereafter; but not for the dead.” “The Foundation for Many Generations”: The Westminster Assembly I. Occasion A. Conflict between the Parliament and the king (Charles I) 1. Representative government (vs. royal absolutism) 2. Religious freedom (vs. ecclesiastical tyranny) B. Theological and political radicalism of the 1640s (See The World Turned Upside Down by Christopher Hill) 1. Religious sects 2. Long Parliament 3. July 1, 1643: Westminster Assembly II. Place—Westminster Abbey in London A. Chapel of Henry VII B. Jerusalem Chamber III. Members—121 Divines Richard Baxter describing the Westminster Assembly: “The divines there congregated were men of eminent learning and godliness and ministerial abilities and fidelity; and, being not worthy to be one of them myself, I may the more freely speak that truth which I know, even in the face of malice and envy, that as far as I am able to judge by the information of all history of that kind, and by any other evidence left us, the Christian world since the days of the apostles had never a synod of more excellent divines (taking one thing with another) than this Synod and the Synod of Dort.” A.