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• W56802012 abstract "The sources for investigating Laudianism and Puritanism in Essex during the 1630sand early 1640s are especially rich, illuminating the beliefs, attitudes and actions notonly of clergymen but also of lay people from all social groups. The thesis beginswith a general chapter in which the extent and type of evidence for Laudianism andPuritanism amongst the clergy is discussed. The reliability and accuracy of thesources is assessed and it is demonstrated that about equal numbers of beneficedPuritan and Laudian clergy are known to have been working in Essex at the outbreakof the English Civil War.Chapters two, three and four provided three individual case studies of clergy inorder to provide a fuller understanding of Laudianism and Puritanism as theymanifested themselves in the parishes of Essex. Chapter two examines theLaudianism and career of Richard Drake. As comparisons of his beliefs with those ofother Laudians demonstrate, Drake was extremely representative of the Laudianmovement. It is shown that Drake was typical too in confining himself largely to thecompany of other Laudians, and refusing in any way to accept the religious changesof the Civil War and Interregnum. The life and works of the Puritan clergyman HenryGreenwood, who started his career as a nonconformist but shortly before his deathembraced the Prayer Book ceremonies, are central to chapter three. The close analysisof Greenwood's early published sermons vividly illustrate Puritan piety, painfulpreaching and the uncompromising faith of those who looked only to the Bible forguidance and authority. The examination of the tract written by Greenwood after his'conversion' to conformity, on the other hand, provides an insight into the mindset ofthose Puritans who believed in wholehearted loyalty to the Church of England.Chapter four focuses on the life and beliefs of Nehemiah Rogers, who during a careerthat stretched from 1618 to 1660 changed his opinions on a number of religious andtheological issues. Rogers began his career as a Calvinist and a moderate Puritan.Rogers remained a Calvinist until 1640 but by 1631 he had abandoned Puritanismbecome instead an enthusiastic advocate of conformity. Furthermore, during the1630s Rogers forged close links with the Laudians William, Lord Maynard andRobert Aylett. During the 1650s Rogers changed his views again, becomingdoctrinally Arminian and expressing admiration for the Protectorate.Chapters five and six furnish collective studies respectively of lay attitudestowards Laudian and Puritan ministers in Essex. From the evidence presented thereinfour main conclusions are drawn. Firstly, that Laudian ministers had supportersamong the laity, and were certainly not as unpopular as John Morrill, for example, hassuggested, but were opposed by Puritan nonconformists and Prayer Book Protestants.Secondly, that moderate Puritan clergymen also had supporters but that they facedlevels of opposition similar to those encountered by Laudian ministers. Thirdly, thatPuritan nonconformist ministers had a reasonable amount of identifiable lay supportbut that, even taking into account the fact that opposition to nonconformity is difficultto trace, were not as popular with the laity as historians such as T. W. Davids, HaroldSmith and William Hunt have implied. Finally, it is concluded that substantialnumbers of lay people from all social groups had definite, fixed opinions on religiousissues and thus that even at a parish level religious controversy did not so muchemerge during the Civil War as hold some responsibility for provoking it." @default.
• W56802012 created "2016-06-24" @default.
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• W56802012 date "2001-01-01" @default.
• W56802012 modified "2023-09-23" @default.
• W56802012 title "Laudians, Puritans and the laity in Essex c. 1630-1642" @default.
• W56802012 hasPublicationYear "2001" @default.
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