Proceedings In The Opening Session Of The Long Parliament House Of Commons 3 November 19 December 1640

The volumes of Proceedings in the Opening Session of the Long Parliament present the records of proceedings in the House of Commons [5 volumes] and the House of Lords [3 volumes] beginning in November 1640. Volume 1 of theproceedings in the House of Commons is the first of two volumes leading up to the beginning of the impeachment trial of the Earl of Strafford for High Treason. For those interested in the causes of the breakdown that led to civil war and revolution in mid-seventeenth-century England, the volumes of Proceedings in the Opening Session of the Long Parliament are a good place to begin. The debates in this session focus on the accumulated problems -- political, social, economic, and religious -- that were the legacy of Charles I's years of personal rule. During the almost seven months between the dissolution of the Short Parliament in April 1640 and the first session of what came to be called the Long Parliament in November 1640, the King, his advisors, and army commanders were absorbed with the financial and military problems of the Scottisharmy camped in the north of England. In the Irish parliament in Dublin, reaction against the King's close friend the Earl of Strafford, the Deputy Lieutenant of Ireland, was beginning to crystalize. Throughout the kingdom, religious unrest continued. All of these elements came to play in the Long Parliament. Volume 1 of the House of Commons debate covers the opening session from 3 November through 19 December 1640. This volume plus Volume 2 [December 21,1640 through March 20, 1641] provide the debates leading up to the beginning of the impeachment trial of the Earl of Strafford for High Treason.

Presents the records of proceedings in the House of Commons (5 volumes) and the House of Lords (3 volumes) beginning in November 1640. This volume contains the debates that lead to the beginning of the impeachment trial of the Earl of Strafford for High Treason.

The relationship between English conformity and the Arminian tradition has long defied neat explanation. In Bisschop's Bench, Samuel D. Fornecker charts the incompatible theological agendas into which post-Restoration Arminian conformity proliferated and challenges the thesis that a monolithic Arminianism marched steadily from the post-Restoration period into the early Hanoverian. Fornecker examines the theological life of the English Church by paying particular attention to the Arminian conformists who accentuated Reformed divinity in an unprecedented display of disambiguation from the Dutch Arminian tradition and those who exercised authority from the Bishops' bench. By demonstrating the scope of intra-Arminian divergence and the negatively defined consensus that united traditionalist clergy otherwise at odds over grace and predestination, Bisschop's Bench provides an illuminating perspective on the Arminian tradition in the political, confessional, and educative contexts of late seventeenth- and early eighteenth-century England.

Thomas Wentworth landed in Ireland in 1633 - almost 100 years after Henry VIII had begun his break with Rome. The majority of the people were still Catholic. William Laud had just been elevated to Canterbury. A Yorkshire cleric, John Bramhall, followed the new viceroy and became, in less than one year, Bishop of Derry. This 2007 study, which is centred on Bramhall, examines how these three men embarked on a policy for the established Church which represented not only a break with a century of reforming tradition but which also sought to make the tiny Irish Church a model for the other Stuart kingdoms. Dr McCafferty shows how accompanying canonical changes were explicitly implemented for notice and eventual adoption in England and Scotland. However within eight years the experiment was blown apart and reconstruction denounced as subversive. Wentworth, Laud and Bramhall faced consequent disgrace, trial, death or exile.

John Milton is widely known as the poet of liberty and freedom. But his commitment to justice has been often overlooked. As Alison A. Chapman shows, Milton’s many prose works are saturated in legal ways of thinking, and he also actively shifts between citing Roman, common, and ecclesiastical law to best suit his purpose in any given text. This book provides literary scholars with a working knowledge of the multiple, jostling, real-world legal systems in conflict in seventeenth-century England and brings to light Milton’s use of the various legal systems and vocabularies of the time—natural versus positive law, for example—and the differences between them. Surveying Milton’s early pamphlets, divorce tracts, late political tracts, and major prose works in comparison with the writings and cases of some of Milton’s contemporaries—including George Herbert, John Donne, Ben Jonson, and John Bunyan—Chapman reveals the variety and nuance in Milton’s juridical toolkit and his subtle use of competing legal traditions in pursuit of justice.

Altars are powerful symbols, fraught with meaning, but during the early modern period they became a religious battleground. Attacked by reformers in the mid-sixteenth century because of their allegedly idolatrous associations with the Catholic sacrifice of the mass, a hundred years later they served to divide Protestants due to their re-introduction by Archbishop Laud and his associates as part of a counter-reforming programme. Moreover, having subsequently been removed by the victorious puritans, they gradually came back after the restoration of the monarchy in 1660. This book explores these developments, over a 150 year period, and recaptures the experience of the ordinary parishioner in this crucial period of religious change. Far from being the passive recipients of changes imposed from above, the laity are revealed as actively engaged from the early days of the Reformation, as zealous iconoclasts or their Catholic opponents - a division later translated into competing protestant views. Altars Restored integrates the worlds of theological debate, church politics and government, and parish practice and belief, which are often studied in isolation from one another. It draws from hitherto largely untapped sources, notably the surviving artefactual evidence comprising communion tables and rails, fonts, images in stained glass, paintings and plates, and examines the riches of local parish records - especially churchwardens' accounts. The result is a richly textured study of religious change at both local and national level.