The Puritans were invited to a conference with the king at Hampton Court (1604).
Roman Catholics and Puritans alike wished for a modification of the laws which bore hardly on them.
On the Pilgrims and Puritans: See article Plymouth; also E.
If the Puritans regarded bowls with no friendly eye, as Lord Macaulay asserts, one can hardly wonder at it.
The ancient Banbury Cross, celebrated in a familiar nursery rhyme, was destroyed by Puritans in 1610.
He must have been a fine specimen of the more cultured Puritans - possessed of a robust common-sense in admirable contrast with some of his contemporaries.
Anne Hutchinson was, in fact, voicing a protest against the legalism of the Massachusetts Puritans, and was also striking at the authority of the clergy in an intensely theocratic community.
New England is prominent in American colonial history as the "Land of the Puritans" and the home of the corporate colony.
- Brook's Puritans, iii.
The former, settled largely by people from New England and Long Island, was dominated by Puritans; the latter by Quakers.
He would have reduced episcopacy to narrow limits; and his views had considerable influence on the Puritans of Elizabeth's reign, when many editions of Hooper's various works were published.
The Puritans, who aimed at setting up the Genevan model, objected; and the visitation articles of the bishops in Charles I.'s time make frequent inquisition i nto the neglect of the clergy to obey the law in this England.
He was buried in Bunhill Fields; and many Puritans, to whom the respect paid by Roman Catholics to the reliques and tombs of saints seemed childish or sinful, are said to have begged with their dying breath that their coffins might be placed as near as possible to the coffin of the author of the Pilgrim's Progress.
She sided with the scribes, Burghley and Sir Robert Cecil, against the men of war, Essex and Raleigh; and she abetted Whitgifts rigorous persecution of the Puritans whose discontent with her via media was rancorously expressed in the Martin Marprelate tracts.
They declared that they were no Puritans themselves, but that, with such a dearth of able ministers, it was not well to lose the services of any one who was capable of preaching the gospel.
But even the Puritans could not suppress betting.
Neal, History of the Puritans (1822); and T.
At Charleston a mixed congregation of Scotch Presbyterians and English Puritans was organized in 1690.
From New England, as has been seen, Puritan settlers established Presbyterian churches (or churches which immediately became Presbyterian) in Long Island, on New Jersey, and in South Carolina; but the Puritans who remained in New England usually established Congregational churches.
But he was 10th to execute judgments upon English Puritans, and modern high churchmen complain of his infirmity of purpose, his opportunism and his failure to give Parker adequate assistance in rebuilding the shattered fabric of the English Church.
Burghley wished to conciliate the moderate Puritans and advised Grindal to mitigate the severity which had characterized Parker's treatment of the nonconformists.
In 1604 Chaderton was appointed one of the four divines for managing the cause of the Puritans at the Hampton Court conference; and he was also one of the translators of the Bible.
Some of the Puritans, but by no means all, wore the hair closely cropped round the head, and there was thus an obvious contrast between them and the men of fashion with their long ringlets.
There was from the first much trouble between its Anglican settlers sent over by Mason and the Puritans from Massachusetts, and in 1641 Massachusetts extended her jurisdiction over this region.
The first settlement in New Haven (called Quinnipiac, its Indian name, until 1640) was made in the autumn of 1637 by a party of explorers in search of a site for colonization for a band of Puritans, led by Theophilus Eaton and the Rev. John Davenport, who had arrived at Boston, Massachusetts, from England in July 1637.
As for copes, in some places they were ordered to be worn, and were worn at the Holy Communion, 4 while elsewhere they were thrown into the bonfires with the rest.5 The difficulty seems to have been not to suppress the chasuble, of the use of which after 1559 not a single authoritative instance has been adduced, but to save the surplice, which the more zealous Puritans looked on with scarcely less disfavour.
During the i 7th century the inhabitants of Banbury seem to have been zealous Puritans, and are frequently satirized by contemporary dramatists.
This History of the Puritans deals with the time between the Reformation and 1689; the first volume appearing in 1732, and the fourth and last in 1738.
The first volume was attacked in 1733 for unfairness and inaccuracy by Isaac Maddox, afterwards bishop of St Asaph and of Worcester, to whom Neal replied in a pamphlet, A Review of the principal facts objected to in the first volume of the History of the Puritans; and the remaining volumes by Zachary Grey (1688-1766), to whom the author made no reply.
The History of the Puritans was edited, in five volumes, by Dr Joshua Toulmin (1740-1815), who added a life of Neal in 1797.
But the radical " Puritans " (the above documents in the State Paper Office are endorsed " Bishop of London: Puritans ") felt that this meant treason to the Headship of Christ in His Church; and that until the prince should set aside " the superstition and commandments of men," and " send forth princes and ministers [like another ], and give them the Book of the Lord, that they may bring home the people of God to the purity and truth of the apostolic Church," they could do no other than themselves live after that divine ideal.
The story of the many attempts made in the interval by " forward " or advanced Puritans to secure vital religious fellowship within the queen's Church, and of the few cases in which these shaded off into practical Separatism, is still wrapped in some obscurity.
But they realized that " the Lord had more truth and light yet to break forth of his Holy Word "; and this gave them an open-minded and tolerant spirit, which continued to mark the church in Plymouth Colony, as distinct from the Puritans of Massachusetts Bay.
About 1628 the religious troubles in England led to the emigration of a large number of Puritans; the colony of Massachusetts Bay was founded in 1628-1630 by settlers led by John Endicott and John Winthrop, and a church on congregational lines was founded at Salem in 1629, and another soon afterwards at Boston, which became the centre of the colony.
They were all Puritans, but not all Independents - indeed, at first only the men from Leiden were, and they were throughout more enlightened and tolerant than the men of the other settlements.
Newark was settled in 1666 by about thirty Puritans from Milford, Connecticut, who were followed in the next year by about the same number of their sect from Branford and Guilford.
Because of the union of the towns of the New Haven Jurisdiction with Connecticut, in 1664, and the consequent admission of others than church members to civil rights, these Puritans resolved to remove and found a new town, in which, as originally in the New Haven towns, only church members should have a voice in the government.
By the king's desire he undertook the vindication of the practices of confirmation, absolution, private baptism and lay excommunication; he urged, but in vain, the reinforcement of an ancient canon, "that schismatics are not to be heard against bishops"; and in opposition to the Puritans' demand for certain alterations in doctrine and discipline, he besought the king that care might be taken for a praying clergy; and that, till men of learning and sufficiency could be found, godly homilies might be read and their number increased.
A list of the clergy was immediately prepared by him for the king, in which each name was labelled with an 0 or a P, distinguishing the Orthodox to be promoted from the Puritans to be suppressed.
In 1617 on the recommendation of Thomas Morton, bishop of Chester, for use in Lancashire, where the king on his return from Scotland found a conflict on the subject of Sunday amusements between the Puritans and the gentry, many of whom were Roman Catholics.
That period was one of gradual transition to the conditions of Stuart times; during it practically every claim was put forward that was made under the first two Stuarts either on behalf of parliament or the prerogative, and Elizabeth's attitude towards the Puritans was hardly distinguishable from James I.'s.
Like the mass of the nation, he grew more Protestant as time wore on; he was readier to persecute Papists than Puritans; he had no love for ecclesiastical jurisdiction, and he warmly remonstrated with Whitgift over his persecuting Articles of 1583.
In the same year Massachusetts encouraged friendly Puritans to settle Hampton on the same purchase, and about a year later this colony organized Hampton as a town with the right to send a deputy to the General Court.
Indeed, his attitude was hardly distinguishable from that of the Elizabethan Puritans, but he gradually modified it under the stress of office and responsibility.
He declared himself on the side of the Puritans by subscribing "The testimony of the ministers in Somersetshire to the truth of Jesus Christ" and "The Solemn League and Covenant," and assisted the commissioners of the parliament in their work of ejecting unsatisfactory ministers.
Macaulay's description of Whitgift as "a narrow, mean, tyrannical priest, who gained power by servility and adulation," is tinged with rhetorical exaggeraticn; but undoubtedly Whitgift's extreme High Church notions led him to treat the Puritans with exceptional intolerance.
In his policy against the Puritans, and in his vigorous enforcement of the subscription test, he thoroughly carried out the queen's policy of religious uniformity.
The following is a list of Kingsley's writings: - Saint's Tragedy, a drama (1848); Alton Locke, a novel (1849); Yeast, a novel (1849) Twenty-five Village Sermons (1849); Phaeton, or Loose Thoughts for Loose Thinkers (1852); Sermons on National Subjects (1st series,1852); Hypatia, a novel (1853); Glaucus, or the Wonders of the Shore (1855); Sermons on National Subjects (2nd series, 1854); Alexandria and her Schools (1854); Westward Ho I a novel (1855); Sermons for the Times (1855); The Heroes, Greek fairy tales (1856); Two Years Ago, a novel (1857); Andromeda and other Poems (1858); The Good News of God, sermons (1859); Miscellanies (1859); Limits of Exact Science applied to History (Inaugural Lectures, 1860); Town and Country Sermons 0860; Sermons on the Pentateuch (1863); Water-babies (1863); The Roman and the Teuton (1864); David and other Sermons (1866); Hereward the Wake, a novel (1866); The Ancient Regime (Lectures at the Royal Institution, 1867); Water of Life and other Sermons (1867); The Hermits (1869); Madam How and Lady Why (1869); At last (1871); Town Geology (1872); Discipline and other Sermons 1872); Prose Idylls (1873); Plays and Puritans (1873); Health and Education (1874); Westminster Sermons (1874); Lectures delivered in America (1875).
The pieces which followed are: The Man of Destiny (written in 1895, played at Croydon in 1897 by Mr Murray Carson), a Napoleonic drama, which was revived at New York by Arnold Daly in 1904; You Never Can Tell (written in 1896, produced at the Strand Theatre in 1900), a farcical comedy; The Devil's Disciple (produced at New York by Richard Mansfield in 1897, and in London in 1899), the scene of which is laid in the War of American Independence, Caesar and Cleopatra (1898) and Captain Brassbound's Conversion (1898) - printed as Three Plays for Puritans (1900); The Admirable Bashville (Stage Society,' Imperial Theatre, 1903), a dramatization of Cashel Byron's Profession.
Though Aberdaron rectory does not belong to the isle, the farm "Cwrt" (Court), where the abbot held his court, still goes with Bardsey, which was granted to John Wynn of Bodvel, Carnarvonshire, after the battle and partial sack of Norwich by the Puritans in the Civil War; passing through Mary Bodvel to her husband, the earl of Radnor, who sold it to Dr Wilson of York.
This feeling explains his detestation of foreign manners and superstitions, his loathing not only of inhuman crimes and cruelties but even of the lesser derelictions from selfrespect, his scorn of luxury and of art as ministering to luxury, his mockery of the poetry and of the stale and dilettante culture of his time, and perhaps, too, his indifference to the schools of philosophy and his readiness to identify all the professors of stoicism with the reserved and close-cropped puritans, who concealed the worst vices under an outward appearance of austerity.
The leniency shown by Archbishop Grindal to puritans encouraged him to return to England, and he became curate of Cranbrook in 1583.
Besides contributing various historical and critical essays to the North American Review, including a remarkable essay on the Polity of the Puritans, he published in 1849, again anonymously, a second novel, entitled Merry Mount, a Romance of the Massachusetts Colony.
Archbishop Sandys' views on the Eucharist horrified him; but on the other hand he maintained friendly relations with Bishop Pilkington and Thomas Lever, and the Puritans had some hope of his support.
But as the passions of 1660 cooled, as the hatred with which the Puritans had been regarded while their reign was recent gave place to pity, he was less and less harshly treated.
The ministers were mostly Puritans; by their ordination, &c., Episcopalian; and for the most part strongly impressed with the desirability of nearer agreement with the Church of Scotland, and other branches of the Reformed Church on the Continent.
English Puritans emigrated under the auspices of the Virginia Company to the Bermudas in 1612; and in 1617 a Presbyterian Church, governed by ministers and four elders, was established there by Lewis Hughes, who used the liturgy of the isles of Guernsey and Jersey.
Neal, History of the Puritans (ed.Toulmin, 5 vols., 1822); E.