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"Henry Sacheverell (1674? 5 June 1724) was an English High Church clergyman and politician ... His famous sermons on the church in danger from the neglect of the Whig ministry to keep guard over its interests were preached, the one at Derby on 15 August 1709, the other at St Paul's Cathedral on 5 November 1709, entitled The Perils of False Brethren, in Church, and State ... The trial lasted from 27 February to 21 March 1710 and the verdict was that Sacheverell should be suspended for three years and that the two sermons should be burnt at the Royal Exchange. This was the decree of the state, and it had the effect of making him a martyr in the eyes of the populace and (along with heavy taxes on Londoners) bringing about the first Sacheverell riots that year in London and the rest of the country, which included attacks on Presbyterian and other Dissenter places of worship, with some being burned down. The rioting in turn led to the downfall of the ministry later that year and the passing of the Riot Act in 1714"--Wikipedia.
"Henry Sacheverell (1674? 5 June 1724) was an English High Church clergyman and politician ... His famous sermons on the church in danger from the neglect of the Whig ministry to keep guard over its interests were preached, the one at Derby on 15 August 1709, the other at St Paul's Cathedral on 5 November 1709, entitled The Perils of False Brethren, in Church, and State ... The trial lasted from 27 February to 21 March 1710 and the verdict was that Sacheverell should be suspended for three years and that the two sermons should be burnt at the Royal Exchange. This was the decree of the state, and it had the effect of making him a martyr in the eyes of the populace and (along with heavy taxes on Londoners) bringing about the first Sacheverell riots that year in London and the rest of the country, which included attacks on Presbyterian and other Dissenter places of worship, with some being burned down. The rioting in turn led to the downfall of the ministry later that year and the passing of the Riot Act in 1714"--Wikipedia.
The essays contained in this volume examine the particular religious experiences of women within a remarkably vibrant and formative era in British religious history. Scholars from the disciplines of history, literary studies and theology assess women's contributions to renewal, change and reform; and consider the ways in which women negotiated institutional and intellectual boundaries. The focus on women's various religious roles and responses helps us to understand better a world of religious commitment which was not separate from, but also not exclusively shaped by, the political, intellectual and ecclesiastical disputes of a clerical elite. As well as deepening our understanding of both popular and elite religious cultures in this period, and the links between them, the volume re-focuses scholarly approaches to the history of gender and especially the history of feminism by setting the British writers often characterised as 'early feminists' firmly in their theological and spiritual traditions.
A discussion of the fascinating interplay between communication, politics and religion in early modern England suggesting a new framework for the politics of print culture. This book challenges the idea that the loss of pre-publication licensing in 1695 unleashed a free press on an unsuspecting political class, setting England on the path to modernity. England did not move from a position of complete control of the press to one of complete freedom. Instead, it moved from pre-publication censorship to post-publication restraint. Political and religious authorities and their agents continued to shape and manipulate information. Authors, printers, publishers and book agents were continually harassed. The book trade reacted by practicing self-censorship. At times of political calm, government and the book trade colluded in a policy of policing rather than punishment. The Restraint of the Press in England problematizes the notion of the birth of modernity, a moment claimed by many prominent scholars to have taken place at the transition from the seventeenth into the eighteenth century. What emerges from this study is not a steady move to liberalism, democracy or modernity. Rather, after 1695, England was a religious and politically fractured society, in which ideas of the sovereignty of the people and the power of public opinion were being established and argued about.