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Sclater, William, An Exposition with Notes upon the first Epistle to the Thessalonians (London, 1619).
Traske, John, A Pearle for a Prince, or a Princely Pearl, As it was delivered in two sermons (London, 1615).
Traske, John, Christs kingdome discovered, Or, That the true Church of God is in England, clearely made manifest against all sectaries whatever (London, 1615).
[Traske, John], Heavens Joy, or Heaven Begun on Earth (London, 1616).
Traske, John, The True Gospel Vindicated, From the Reproach of a New Gospel (n.p., 1636).
Whitgift, John, The Works, Vols I-III, John Ayre (ed.) (Cambridge, Cambridge University Press, Parker Society, 1851).
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Bozeman, Theodore Dwight, ‘The Glory of the “Third Time”: John Eaton as Contra-Puritan’, Journal of Ecclesiastical History 47 (1996), pp. 638-654.
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Katz, David S., Philo-Semitism and the Readmission of the Jews to England, 1603-1655 (Oxford, Clarendon Press, 1982).
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Lake, Peter, Moderate Puritans and the Elizabethan Church (Cambridge, Cambridge University Press, 1982).
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Notes
Peter Marshall, Reformation England 1480-1642 (London, Bloomsbury, 2012), p. 135.
David R. Como, ‘Radical Puritanism, c. 1558-1660’ in John Coffey and Paul C. H. Lim (eds.), The Cambridge Companion to Puritanism (Cambridge, Cambridge University Press, 2008), pp. 249-250; Francis J. Bremer, Puritanism. A Very Short Introduction (Oxford, Oxford University Press, 2009), p. 44 and David Hall, The Puritans. A Transatlantic History (Princeton, Princeton University Press, 2019), p. 163.
Como, ‘Radical Puritanism’, p. 254.
Geoffrey F. Nuttall, The Holy Spirit in Puritan Faith and Experience (Oxford, Basil Blackwell, 1946).
Theodore D. Bozeman, ‘The Glory of the “Third Time”: John Eaton as Contra-Puritan’, Journal of Ecclesiastical History 47 (1996), p. 654.
Christopher Hill, ‘From Lollards to Levellers’ in Maurice Cornforth (ed.), Rebels and Their Causes: Essays in Honour of A. L. Morton (London, Lawrence and Wishart, 1978), pp. 49-68.
Como, ‘Radical Puritanism’, p. 243 and David R. Como, Blown by the Spirit. Puritanism and the Emergence of an Antinomian Underground in Pre-Civil-War England (Stanford, Stanford University Press, 2004), p. 28 & p. 31.
David S. Katz, Philo-Semitism and the Readmission of the Jews to England, 1603-1655 (Oxford, Clarendon Press, 1982).
Richard H. Popkin and Matt Goldish (eds.), Millenarianism and Messianism in Early Modern European Culture, Volume I: Jewish Messianism in the Early Modern World (Dordrecht, London, Kluwer Academic, 2001) and Eric Nelson, The Hebrew Republic, Jewish Sources and the Transformation of European Political Thought (Cambridge, Mass., Harvard University Press, 2010).
Ann Hughes, The Causes of the English Civil War (Basingstoke, Macmillan, 1998), p. 99.
Katz, Philo-Semitism, p. 20.
Ibid., p. 13.
Ibid., p. 28.
John Traske, A Pearle for a Prince, or a Princely Pearl, As it was delivered in two sermons (London, 1615), p. 6.
John Traske, Christs kingdome discovered, Or, That the true Church of God is in England, clearely made manifest against all sectaries whatever (London, 1615), p. 41 and [John Traske], Heavens Joy, or Heaven Begun on Earth (London, 1616), p. 69, p. 70.
As recorded by Traske’s godly critic William Sclater in An Exposition with Notes upon the first Epistle to the Thessalonians (London, 1619), pp. 14-31.
Como, Blown by the Spirit, pp. 149-151.
Ibid., p. 150 and Katz, Philo-Semitism, p. 26.
J. C. Davis, ‘Against Formality: One Aspect of the English Revolution’, Transactions of the Royal Historical Society 6th ser., 3 (1993), pp. 265-288.
John Traske, The True Gospel Vindicated, From the Reproach of a New Gospel (n.p., 1636), sigs. A6v-A8r. See also ‘The Examination of John Pecke’, National Library of Scotland, MS Adv. 33.1.6, vol. 20, f. 60r., in Mark Bland (ed.), A Guide to Early Printed Books and Manuscripts (London, Wiley, 2010), p. 198 and Charles Greene, ‘Trask in the Star-Chamber, 1619’, Transactions of the Baptist Historical Society 5 (1916-17), pp. 8-14.
Returne Hebdon, Guide to the Godly ([London,] 1646), pp. 32-33.
Como, Blown by the Spirit, p. 173.
Greene, ‘Trask in the Star-Chamber, 1619’, p. 11.
Como, Blown by the Spirit, p. 167 and p. 171.
Nicholas McDowell, ‘The Stigmatizing of Puritans as Jews in Jacobean England: Ben Jonson, Francis Bacon and the Book of Sports controversy’, Renaissance Studies 19, n°3 (2005), pp. 348-363. See also David S. Katz, Sabbath and Sectarianism in Seventeenth-Century England (Leiden, Brill, 1987), p. 12.
See Tony Claydon and Ian McBride, ‘The trials of the chosen peoples: recent interpretations of Protestantism and national identity in Briton and Ireland’ in Tony Claydon and Ian McBride (eds.), Protestantism and National Identity, Britain and Ireland, c. 1650 – c. 1850 (Cambridge, Cambridge University Press, 1998), p. 8 and Claire Jowitt, ‘Radical Identities? Native Americans, Jews, and the English Commonwealth’ in Siân Jones, Tony Kushner and Sarah Pearce (eds.), Cultures of Ambivalence and Contempt. Studies in Jewish-Non-Jewish Relations (London, Vallentine Mitchell, 1997), p. 158.
Henry Barrow, A Brief Discoverie of the False Church (Dordrecht, 1590), p. 77 and p. 217. See also Thomas Rogers, Exposition of the Thirty-Nine Articles (Cambridge, Cambridge University Press, The Parker Society, 1854), p. 90.
See An Abstract of the Lawes of New England, as they are now established (London, 1641) in Tracts and Other Papers, relating principally to the Origin, Settlement and Progress of the Colonies in North America (Washington, Force, 1844), vol. 3, n°9.
The “primitivists” in favour of reviving the judicial laws often derided the judaizing ceremonialists and sought for the authority for doing so in Aquinas, for example: the ceremonial laws were “not only dead but deadly.” In a move typical of that era, throwing the accusation of heresy on somebody else is a way to shake it off from oneself. The same mechanism is to be observed between the godly and their critics, be they antinomians or conformists. See Thomas Aquinas, Summa Theologica, II:I, Question 104, Article 3.
John Whitgift, The Works, John Ayre (ed) (Cambridge, Cambridge University Press, Parker Society, 1851), vol. I, p. 271.
Achsah Guibbory, Ceremony and Community from Herbert to Milton, Literature, Religion, and Cultural Conflict in Seventeenth-Century England (Cambridge, Cambridge University Press, 1998), p. 32.
Alexandra Walsham, Providence in Early Modern England (Oxford, Oxford University Press, 1999), p. 305.
Patrick Collinson, The Puritan Character. Polemics and Polarities in Early Seventeenth-Century English Culture (Los Angeles, University of California Press, 1989), p. 21 and p. 24; Peter Lake, ‘Anti-Puritanism, the structure of a Prejudice’ in Kenneth Fincham (ed.), Religious Politics in Post-Reformation England (Woodbridge, Boydell, 2000), p. 80; Theodore Dwight Bozeman, The Precisianist Strain. Disciplinary Religion and Antinomian Backlash in Puritanism to 1638 (Chapel Hill, University of North Carolina Press, 2004), p. 51 and Alexandra Walsham, ‘The Happiness of Suffering’ in Michael Braddick and Joanna Innes (eds.), Suffering and Happiness in England 1550-1850 (Oxford, Oxford University Press, 2017), p. 56 and p. 58.
Hebdon, Guide to the Godly, p. 7.
Ibid., p. 7 and pp. 88-89.
David R. Como, ‘The Kingdom of Christ, the Kingdom of England, and the Kingdom of Traske’ in Muriel McClendon, Joseph P. Ward and Michael MacDonald (eds.), Protestant Identities: Religion, Society and Self-Fashioning in Post-Reformation England (Stanford, Stanford University Press, 1999), p. 76.
Ibid., p. 75.
Ibid., p. 80.
Aidan-Francis Cottrell-Boyce, ‘Judaizing and Singularity in England, 1618-1667’ (PhD dissertation, Gonville and Caius College, Cambridge, 2018).
Ibid., p. 244.
Alexandra Walsham, Charitable Hatred: Tolerance and Intolerance in England, 1500-1700 (Manchester, Manchester University Press, 2006), p. 212.
Patrick Collinson, ‘The Cohabitation of the Faithful with the Unfaithful’ in Ole Grell, Jonathan Israel and Nicholas Tyacke (eds.), From Persecution to Toleration (Oxford, Clarendon Press, 1991), p. 56.
Michael Walzer, Exodus and Revolution (New York, Basic Books, 1985) and John Coffey, Exodus and Liberation: Deliverance Politics from John Calvin to Martin Luther King (Oxford, Oxford University Press, 2014).
Cottrell-Boyce, ‘Judaizing and Singularity in England, 1618-1667’, p. 39.
John Traske, Christs kingdome discovered (London, 1615), p. 15; A Pearle for a Prince, p. 10; Heavens Joy, pp. 54-55 and p. 136, and Hebdon, Guide to the Godly, p. 60. See Guibbory, Ceremony and Community from Herbert to Milton, pp. 32-33.
Mary Douglas, Purity and Danger (London, Routledge, 2003), cited in Cottrell-Boyce, ‘Judaizing and Singularity in England, 1618-1667’, p. 250.
A Pearle for a Prince is a critique of puritan pharisaism as well as a passing criticism of Anabaptism; Christs Kingdom Discovered uses the non-separating puritan argument against the separatists of the English Church as a true church just mentioned above, see for example p. 42. See Peter Lake, Moderate Puritans and the Elizabethan Church (Cambridge, Cambridge University Press, 1982), pp. 77-92.
Traske, A Pearle for a Prince, p. 6.
Cottrell-Boyce, ‘Judaizing and Singularity in England, 1618-1667’, p. 4 and p. 13.
Ibid., p. 139.
Peter Lake, ‘William Bradshaw, Antichrist and the Community of the God’, Journal of Ecclesiastical History 36, no. 4 (1985), pp. 570-589.
Peter Lake, ‘“A Charitable Christian Hatred”: The Godly and their Enemies in the 1630s’ in Christopher Durston and Jacqueline Eales (eds.), The Culture of English Puritanism, 1560–1700 (Basingstoke, Macmillan, 1996), pp. 145-183; ‘Anti-Puritanism, the structure of a Prejudice’, pp. 86-87.
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