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This book looks at the role of preaching culture in eighteenth-century England. Beyond the confines of churches, preaching was heard at political anniversaries and elections, thanksgiving and fast days, and society and charity meetings, all of which were major occasions on the English political and social calendars. Dozens of sermons were published each year, and the popularity of sermons, both from the pulpit and in print, make them crucial for understanding the role of religion in eighteenth-century society. To provide a broad perspective on preaching culture, this book focuses on print and manuscript evidence for preaching in London. London had a unique combination of preaching venues and audiences, including St. Paul's cathedral, parliament, the royal court, the corporation of London, London-based societies, and numerous parish churches and Dissenting meetinghouses. The capital had the greatest range of preaching anywhere in England. However, many of the developments in London reflected trends in preaching culture across the country. This was a period when English society experienced significant social, religious and political changes, and preachers' roles evolved in response to these changes. Early in the century, preachers were heavily engaged in partisan politics. However, as these party heats waned, they increasingly became involved with societies and charities that were part of the blossoming English urban culture. The book also explores the impact of sermons on society by looking at contemporary perceptions of preaching, trends in the publication of sermons, the process of the publication and the distribution of sermons, and the reception of sermons. It demonstrates how preachers of various denominations adapted to an increasingly literate and print-centred culture and the continuing vitality of oral preaching culture. The book will be of interest not only to scholars of religion and sermon literature, but also to those interested in eighteenth-century politics, urban society, oral and print cultures, and publishing. JENNIFER FAROOQ is an independent scholar.
Nicholas Cresswell was twenty-four years old when he left his birthplace of Edale, England to sail for Virginia, believing that ""a person with a small fortune may live much better and make greater improvements in America than he can possibly do in England."" From the time he left, sailing from Liverpool in 1774, until the time he returned, he kept a diary detailing his experiences in pre-Revolutionary America. As a loyal subject to King George, Cresswell found himself often unhappy in America, detailing the turmoil and abuses often suffered by Loyalists in the colonies. Confining his travel mainly to the mid-Atlantic region, Cresswell not only had occasion to attend a slave gathering and observe what went on there, but also traded amongst many of the native tribes, including the Lenape, Tuscarora, Ottawa and Shawnee. Despite his ambivalence about returning to England, (toward the end of the book he moans, ""I wish to be at home and yet dread the thought of returning to my native Country a Beggar "" (P. 251)), life in the colonies becomes too much for this loyal subject and Cresswell's journal ends in 1777 with his return to England.
No Compromise ¿O¿er the land of the free . . . and the home of the brave!¿ Brave indeed. Fleeing persecution in their homelands, they crossed the seas to a New World in search of freedom . . . freedom of conscience . . . freedom to worship as they chose. Puritans, Pilgrims, and men like Roger Williams created a safe haven for liberty. They built ¿One Nation, under God¿ ¿a nation founded on Bible principles. But to these sturdy pioneers, freedom of worship also included the freedom not to worship at all, if one so chose. Real freedom would mean that those who worshiped God, and those who didn¿t would live together in respectful tolerance and peace. Today, this dream of freedom is under siege. Why? Because many worship no god at all, and they increasingly oppose those who do. These unbelievers would strip away the religious freedoms that our founders sacrificed to create. They seem bent on creating a nation based on their own secular atheism, by force if necessary. They mock the very idea that we are a nation under God. Those who choose to worship God are also responsible. They¿we¿have taken tolerance to tragic extremes of compromise. Instead of standing up for God and the Bible, we give too much away in our eagerness not to offend anyone. And slowly, we are becoming One Nation, under Total Confusion. It¿s time to stand firm again¿to stop compromising away our hard-won freedoms. This book will help all of us remember our nation¿s original dream¿and inspire us to recapture it.