John Goodwin and the Puritan Revolution: Religion and by John Coffey
By John Coffey
John Goodwin (1594-1665) was once essentially the most prolific and arguable writers of the English Revolution; his profession illustrates the most vital highbrow advancements of the 17th century. trained at Queens' collage, Cambridge, he grew to become vicar of a flagship Puritan parish within the urban of London. in the course of the 1640s, he wrote in defence of the civil warfare, the military rebellion, Pride's Purge, and the regicide, basically to show opposed to Cromwell in 1657. eventually, repudiating spiritual uniformity, he grew to become one in every of England's top tolerationists. This richly contextualised learn, the 1st sleek highbrow biography of Goodwin, explores the full variety of writings produced by means of him and his critics. among a lot else, it indicates that faraway from being a maverick individualist, Goodwin loved a large readership, pastored one of many London's greatest autonomous congregations and used to be good attached to varied networks. Hated and well-liked by means of Anglicans, Presbyterians and Levellers, he offers us with a brand new viewpoint on contemporaries like Richard Baxter and John Milton. it is going to be of specific curiosity to scholars of Puritanism, the English Revolution, and early smooth highbrow background. JOHN COFFEY is Reader in Early smooth background on the college of Leicester.
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Extra resources for John Goodwin and the Puritan Revolution: Religion and Intellectual Change in Seventeenth-Century England
Although there is no evidence that Goodwin continued to write classical verse after his early Latin poems, his published writings were peppered with literally hundreds of pithy quotations from the classical poets. Among those he cited were Homer, Plautus, Virgil, Horace, Ovid, Cato, and Terence. In his reply to Walker, a quotation from Ovid’s Metamorphoses was emblazoned on the title page. 114 Goodwin’s engagement with the study of classical history was much less extensive. Perhaps surprisingly, his political writings referred little to the ancient Greeks and Romans, though in some early sermons he did allude to ancient tyrants.
T. Costello, The Scholastic Curriculum at Early Seventeenth-Century Cambridge (Cambridge, MA, 1958). 33 Ball, Life of the Renowned Doctor Preston, 9–10, 13, 18–27. 34 See M. H. Curtis, Oxford and Cambridge in Transition, 1558–1642 (Oxford, 1959), 118–19, 252–56; D. McKim, Ramism in William Perkins’ Theology (New York, 1987). 35 The resurgence of neo-scholasticism in the late sixteenth century had not displaced the humanist elements in the curriculum. m. , which was followed by an hour or so of recreation.
See C. Hill, ‘Nathan Paget and his library’, in Milton and the English Revolution (London, 1977), Appendix iii. 136 Calumny Arraigned, 30. 137 See Απολνιρωσις Απολνιρωσεως, Redemption Redeemed (1651), 283; Exposition, 260. 138 See A Door Opening unto the Christian Religion (1662), 397. 139 Πληρωµα ιο πνενµατικον. Or A Being Filled with the Spirit (1670), 136–37. 140 He had obviously read a wide variety of Augustine’s works including the Confessiones, Soliloquia, De Fide et Symbolo, De Civitate Dei, Retractationes, De Correptione et Gratia, and De Dono Perseverantiae.