By Jeffrey K. Jue (eds.)
1.i THE historical past OF BRITISHAPOCALYPTICTHOUGHT The examine of early smooth Britain among the Reformation of the 1530s and the Wars of the 3 Kingdoms of the 1640s has passed through a sequence of historiographical revisions. The dramatic occasions in the course of that century have been marked by way of a non secular fight that produced a Protestant state, divided internally, but sincerely against Rome. Likewise the political setting instilled a feeling of liable know-how concerning the management of the area and the safeguard 1 of constitutional liberty. Whig Historians from the 19th century defined 2 those alterations as a “Puritan Revolution.” basically this used to be England’s inevitable three march in the direction of enlightenment therefore t of spiritual and political maturation. next Marxist historians attributed those radical adjustments to socio-economic four components. Britain used to be witnessing the decline of the medieval feudal procedure and the increase of a brand new capitalist type. either one of those early perspectives claimed that brewing social, political and monetary unrest culminated in severe radical motion. extra lately, starting within the Nineteen Eighties, new stories seemed that started to problem those previous assumptions. counting on cautious archival learn, lots of those reports discarded the previous notion of this era as “revolutionary”, as an alternative five arguing that the Reformation was once in reality a steady and unpopular approach. In 1 Margo Todd (ed.) Reformation to Revolution: Politics and faith in Early sleek England (London and big apple, 1995), p. 1. 2 S. R. Gardiner, the 1st Stuarts and the Puritan Revolution (London, 1876).
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1986); Carl R. Trueman and R. S. ), Protestant Scholasticism: Essays in Reassessmentt (Cumbria, 1999). 36 Tyacke, Anti-Calvinists, pp. 33, 39. 37 Mede, Works, “The Authour’s Life”, p. XIX. ”38 Recognizing the political gravity of this issue, Mede attempted to distance himself from these controversies and avoid being associated with either party. As a result, determining Mede’s position on the doctrine of predestination is not a simple task. While the difficulty lies in his obvious discretion, there is evidence that does provide some indication of Mede’s opinions.
27 Ibid. 26. 28 Nicholas Tyacke, “Puritanism, Arminianism and Counter-Revolution”, in C. Russell, The Origins of the English Civil Warr (London, 1973), pp. 19-143. 29 Todd, Reformation to Revolution, p. 53. 1590-1640,30 Tyacke argues for a consensus between bishops and puritans over a Calvinistic interpretation of the doctrine of grace. According to Tyacke, therefore, it is not until the ascendance in 1633 of Archbishop Laud and his supporters, who advocated an Arminian understanding of predestination that conflict erupted.
22 Consequently, attempts to reform the ecclesiastical polity of the Church were burdened by multiple radical intentions. As if it were a prelude to these ecclesiastical divisions, Mede published his brief work: Churches, that is, the Appropriate Place for Christian Worship in 1638. In this treatise he opposed the congregational form of church government supported by the Independents at the Westminster Assembly. Some scholars have tried to trace the ties between the Independents and millenarian doctrines.