By Charles W. A. Prior
A research of the political and non secular rules that contributed to the cave in of the authority of Charles I in 1642, this article aids the ancient knowing of the factors and nature of the English Civil conflict and demanding situations of the dominant interpretations of the conflict.
summary: A examine of the political and spiritual rules that contributed to the cave in of the authority of Charles I in 1642, this article aids the ancient realizing of the factors and nature of the English Civil warfare and demanding situations of the dominant interpretations of the clash
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Additional info for A confusion of tongues: Britain's wars of reformation, 1625-1642
Pocock et al. ), The Varieties of British Political Thought, 1500–1800 (Cambridge, 1993), 58–61. ), Conformity and Orthodoxy in the English Church, c. 1560–1660 (Woodbridge, Suffolk, 2000), ix–xx; Peter Lake and David Como, ‘ “Orthodoxy” and its Discontents: Dispute Settlement and the Production of “Consensus” in the London (Puritan) “Underground” ’, JBS, 39 (2000), 34–70. 6 For a discussion of these themes in an earlier context, see Ethan H. Shagan, Popular Politics and the English Reformation (Cambridge, 2003), ch.
34 Thomas Cooper, bishop of Winchester from 1584, countered opinions of this type by suggesting that episcopacy was a crucial element of a stable political order, and condemned presbyterian conventicles as factions bent on eroding the foundations of the polity. 35 Here was another version of the precept that bound the fortunes of church and realm to one another. 37 31 Collins, ATH, ch. 2. Elton, TC, 25. Cf. L. L. Ford, ‘Audley, Thomas, Baron Audley of Walden (1487/8–1544)’, ODNB. 33 Dudley Fenner, A counter-poyson, modestly written for the time (1584); The unlawfull practices of prelates against godly ministers, the maintainers of the discipline of God (1584); William Fulke, A briefe and plaine declaration, concerning the desires of all those faithfull ministers (1584).
The second concerned governance and the ‘ordering of Bishops, Priests and Deacons’, and stipulated also that the service would be based on the Prayer Book and ‘none other’. 68 The question, which had been hotly debated in connection with Whitgift’s canons, was whether these punishments could be defended with reference to the common law. As one contemporary put it, I know but two sorts of law in the kingdom, the one customary or common law as we call it, the other statute or parliament law. 69 Here was the essence of Morice’s argument: the law of custom and statute issued from parliament was in all cases superior to laws fashioned by the clerical ‘courts’.
A confusion of tongues: Britain's wars of reformation, 1625-1642 by Charles W. A. Prior