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The English Puritans quizlet
Puritans in 16th and 17th century England
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Vavasor Powell (1617-1670) Puritan preacher, author, and soldier, was born at Knucklas (Welsh Cnwclas, ‘Green Hill’) Radnorshire, modern Powys. His father was Richard Powell, his mother was Penelope, daughter of William Vavasor of Newtown, Morrice has her originally coming from Yorkshire, before settling in Wales. He was an ardent evangelist and preached in many places around Wales. He once denounced Cromwell by saying “Lord, wilt thou have Oliver Cromwell or Jesus Christ to reign over us?”
Not much is known about his early life, except that he worked for a while as a hostler, groom/stable boy, at Bishops Castle, before he went to study under his uncle Erasmus Powell, vicar of Clun, Shropshire. He was then sent to Jesus College, Oxford apparently leaving without attaining a degree, whereupon he moved back to Clun, and worked as a teacher. After reading Richard Sibbes, The Bruised Reede and listening to the sermons of Walter Cradoc, he became a Puritan, and joined the Free Baptist movement. He was arrested in 1640 and 1642, in Prestatyn for disturbing the peace by preaching ‘Inconformity’, but was found not guilty.
Later in 1642, he moved to London, and in 1644, he was appointed as a puritan vicar in Dartford, Kent, where many continued to listen to his ardent preaching. It was during this time that the Great Plague swept through the country, leaving Powell to conduct 62 burials in his first year as vicar in Dartford. He resigned this position on 7 January 1646, at which point he moved back to Wales, where he was authorised as a preacher by the Westminster Assembly and was named as a preacher in North Wales by the Committee for Plundered Ministers.
In the autumn of 1648, he fought with the forces of Thomas Mytton and to...
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...e widely across Wales. Vavasor Powell considered himself primarily to be a preacher, who would eventually preach in nearly every parish in Wales.
Works Cited
1. Morrice, Rev. J.C., Wales in the Seventh Century: Its Literature and Men of Letters and Action. Bangor: Jarvis & Foster, 1918.
2. Lloyd, J.E., Jenkins, R.T., Davies, W. L., Davies, M.B., (eds.), The Dictionary of Welsh Biography down to 1940. Oxford: B.H. Blackwell Ltd, 1959.
3. Stephens, M., (ed.), The Oxford Companion to the Literature of Wales. Oxford: Oxford University Press, 1986.
4. Douglas, J.D., 2nd edn., The New International Dictionary of the Christian Church. Exeter: Paternoster Publishing. 1978
5. Coffey, J., Lim, P.C.H., (eds.), The Cambridge Companion to Puritanism. Cambridge: Cambridge University Press, 2008.
6. McBeth, L. H., The Baptist Heritage. Nashville: Broadman Press, 1987.
In the provocative article, Were the Puritans Puritanical?, Carl Degler seeks to clarify the many misconceptions surrounding the Puritan lifestyle. He reveals his opinions on this seventeenth century living style, arguing that the Puritans were not dull and ultra-conservative, but rather enjoyed things in moderation. They had pleasures, but not in excess. The Puritans could engage in many pleasurable and leisurely activities so long as they did not lead to sin. According to the article, the Puritans believed that too much of anything is a sin. Degler writes about the misconceptions of Puritan dress, saying that it was the “opposite of severe”, and describing it as rather the English Renaissance style. Not all members of Puritan society
In the 1700’s the Puritans left England for the fear of being persecuted. They moved to America for religious freedom. The Puritans lived from God’s laws. They did not depend as much on material things, and they had a simpler and conservative life. More than a hundred years later, the Puritan’s belief toward their church started to fade away. Some Puritans were not able to recognize their religion any longer, they felt that their congregations had grown too self-satisfied. They left their congregations, and their devotion to God gradually faded away. To rekindle the fervor that the early Puritans had, Jonathan Edwards and other Puritan ministers led a religious revival through New England. Edwards preached intense sermons that awakened his congregation to an awareness of their sins. With Edwards’ sermon, “Sinners in the Hands of an Angry God” he persuades the Puritans to convert back to Puritanism, by utilizing rhetorical strategies such as, imagery, loaded diction, and a threatening and fearful tone.
The following is a list of explications pointing towards British and Celtic myths and figures. While pursuing the Celtic influences of Middleton's novel, I found myself searching for the meaning of other present mysteries. This author's twist of two cultures creates a spectrum for possible explication. It seems that the Celtic material melds into British society throughout this novel. In search of specific markers I found myself concentrating mostly on Haydn Middleton's use of names.
Damrosch, David, et al., ed. The Longman Anthology of British Literature: Vol. B. Compact ed. New York: Longman - Addison Wesley Longman, 2000. p. 2256
league and in 1593 he defeated his enemies and announced that he was converting to
Holy Bible, Authorised King James Version Moorman, J.R.H. A History of the Church in England. 3rd ed. London: A&C Black, 1980.
Westerkamp, Marilyn J. Women and Religion in Early America, 1600-1850: The Puritan and Evangelical Traditions. London: Routledge, 1999.
Abrams, M. H. The Norton Anthology of English Literature. New York; W. W. Norton & Company, Inc., 1993.
Religion was the foundation of the early Colonial American Puritan writings. Many of the early settlements were comprised of men and women who fled Europe in the face of persecution to come to a new land and worship according to their own will. Their beliefs were stalwartly rooted in the fact that God should be involved with all facets of their lives and constantly worshiped. These Puritans writings focused on their religious foundations related to their exodus from Europe and religions role in their life on the new continent. Their literature helped to proselytize the message of God and focused on hard work and strict adherence to religious principles, thus avoiding eternal damnation. These main themes are evident in the writings of Jonathan Edwards, Cotton Mathers, and John Winthrop. This paper will explore the writings of these three men and how their religious views shaped their literary works, styles, and their historical and political views.
The Sovereignty and Goodness of God is a primary source document written in the 17th century, by a well-respected, Puritan woman. This book, written in cahoots with Cotton and Increase Mather, puritan ministers, tells the story of her capture by Indians during King Phillip’s War (1675-1676). For three months, Mary Rowlandson, daughter of a rich landowner, mother of three children, wife of a minister, and a pillar of her community lived among “savage” Indians. This document is important for several reasons. First, it gives us insight into the attitudes, extremes, personalities and “norms” of the Puritan people we learn about in terms of their beliefs, and John Calvin’s “house on a hill”. Beyond that, despite the inevitable exaggerations, this book gives us insight into Indian communities, and how they were run and operated during this time.
Puritanism as a religion declined, both by diluting its core beliefs and by losing its members. This phenomenon was at work even in colonial days, at the religion’s height, because it contained destructive characteristics. It devolved into something barely recognizable in the course of a few generations. We can observe that the decline of Puritanism occurred because it bore within itself the seeds of its own destruction.
McManners, John. "The Oxford History of Christianity." The Oxford History of Christianity. New York: New York Oxford Press, 2002. 28.
* Drabble, Margaret, ed. The Oxford Companion to English Literature. 5th Ed. New York: Oxford UP, 1985.
Lambert, T. (2014). A brief history of Christianity in England. Retrieved May 5, 2014, from http://localhistories.org/christian.html
Bennett, Joan S. “Reading Samson Agonistes.” The Cambridge Companion to the Writing of the English Revolution. N.H. Keeble, ed. Cambridge, 2001.