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The trial of the seven bishops in 1688 was a signifcant prelude to the Glorious Revolution, as popular support for the bishops led to a widespread welcome for William of Orange's invasion. Their prosecution showed James II at his most intolerant, and threatened the only institution for which most English people felt more loyalty than the monarchy.
From the city of Calais, on the northern coast of France, one may look over the water on a clear day and see the white cliffs of Dover, in England. At this point the English Channel is only twenty-one miles wide. But this narrow water has dangerous currents, and often fierce winds sweep over it, so that small ships find it hard to cross. This rough Channel has more than once spoiled the plans of England's enemies, and the English people have many times thanked God for their protecting seas.
The Glorious Revolution of 1688 is a story of intrigue, plot and counter-plot, religious rivalry and nationalist fervour. It tells of the stubborn and bigoted king, James II, in conflict with his subjects – a conflict in which he was finally forced to put aside his crown, making way for his daughter, Mary, and her husband William of Orange. Less than thirty years after Charles II had been restored to the throne, a king was once more deposed (although this time with rather less bloodshed),effectively creating the form of government that we have today. After the Revolution it was no longer possible for British monarchs to ride roughshod over the wishes of their people or to impose religion upon them. Yet, as well as creating a constitutional monarchy, the Revolution also led in time to such events as the Jacobite Rebellions in Scotland and the Orange Order marches in Northern Ireland. This book tells the story of those momentous days and sets them against the turbulent backdrop of seventeenth-century life.
Though James II is often depicted as a Catholic despot who imposed his faith, Scott Sowerby reveals a king ahead of his time who pressed for religious toleration at the expense of his throne. The Glorious Revolution was in fact a conservative counter-revolution against the movement for enlightened reform that James himself encouraged and sustained.
This issue of History of Universities, Volume XXXI / 1, contains the customary mix of learned articles and book reviews which makes this publication such an indispensable tool for the historian of higher education. The volume is, as always, a lively combination of original research and invaluable reference material.
This book provides the first comprehensive analysis of the principal legal landmarks in the evolution of the law of the established Church of England from the Reformation to the present day. It explores the foundations of ecclesiastical law and considers its crucial role in the development of the Church of England over the centuries. The law has often been the site of major political and theological controversies, within and outside the church, including the Reformation itself, the English civil war, the Restoration and rise of religious toleration, the impact of the industrial revolution, the ritualist disputes of the 19th century, and the rise of secularisation in the twentieth. The book examines key statutes, canons, case-law, and other instruments in fields such as church governance and ministry, doctrine and liturgy, rites of passage (from baptism to burial) and church property. Each chapter studies a broadly 50-year period, analysing it in terms of continuity and change, explaining the laws by reference to politics and theology, and evaluating the significance of the legal landmarks for the development of church law and its place in wider English society.
The Glorious Revolution of 1688, which pushed James II from the throne of England, was not glorious for everyone; in fact, for many, it was a great disaster. Those who had already taken an oath of allegiance to James II and “to his heirs and lawful successors” now pondered how they could take a second oath to William and Mary. Those who initially refused to swear the oaths were called Nonjurors. In 1691, Archbishop Sancroft, eight bishops, and four hundred clergy of the Church of England, as well as a substantial number of scholars at Oxford and Cambridge, were deprived, removed from their offices and their license to practice removed. The loss of this talent to the realm was incalcuable. Ten different paradigms shaped the English Nonjurors’ worldview: Passive Obedience was paramount, the Apostolic Succession essential, a Cyprianist mentality colored everything, they held a conscientious regard for oaths, the Usages Controversy brought Tradition to the fore, printing presses replaced lost pulpits, patronage was a means of protection and proliferation, they lived with a hybridized conception of time, creative women spiritual writers complemented male bishops, and a global ecumenical approach to the Orthodox East was visionary. These ten operated synergistically to create an effective tool for the Nonjurors’ survival and success in their mission. The Nonjurors’ influence, out of all proportion to their size, was due in large measure to this mentality. Their unique circumstances prompted creative thinking, and they were superb in that endeavor. These perspectives constituted the infrastructure of the Nonjurors’ world, and they help us to see the early eighteenth century not only as a time of rapid change, but also as an era of persistent older religious mentalities adapted to new circumstances.
The position of English monarchs as supreme governors of the Church of England profoundly affected early modern politics and religion. This innovative book explores how tensions in church-state relations created by Henry VIII's Reformation continued to influence relationships between the crown, Parliament and common law during the Restoration, a distinct phase in England's 'long Reformation'. Debates about the powers of kings and parliaments, the treatment of Dissenters and emerging concepts of toleration were viewed through a Reformation prism where legitimacy depended on godly status. This book discusses how the institutional, legal and ideological framework of supremacy perpetuated the language of godly kingship after 1660 and how supremacy was complicated by the ambivalent Tudor legacy. It was manipulated by not only Anglicans, but also tolerant kings and intolerant parliaments, Catholics, Dissenters and radicals like Thomas Hobbes. Invented to uphold the religious and political establishments, supremacy paradoxically ended up subverting them.
In the climactic part of his three-book series exploring the importance of public image in the Tudor and Stuart monarchies, Kevin Sharpe employs a remarkable interdisciplinary approach that draws on literary studies and art history as well as political, cultural, and social history to show how this preoccupation with public representation met the challenge of dealing with the aftermath of Cromwell's interregnum and Charles II's restoration, and how the irrevocably changed cultural landscape was navigated by the sometimes astute yet equally fallible Stuart monarchs and their successors.