God's Fury, England's Fire_ A New History of the English Civil Wars - Michael J. Braddick [370]
104. For the complexities see Anthony Milton, Catholic and Reformed: Roman and Protestant Churches in English Protestant Thought, 1600–1640 (Cambridge, 1994), ch. 8, esp. pp. 187–209.
105. Caroline Hibbard, Charles I and the Popish Plot (Chapel Hill, NC, 1983), esp. chs. 2–3, quotation at p. 71; Caroline Hibbard, ‘Henrietta Maria (1609–1669)’, ODNB, 26, pp. 392–406. For a rounded view of the cultural and political role of Henrietta Maria’s court see Caroline Hibbard, ‘Henrietta Maria in the 1630s: Perspectives on the Role of Consort Queens in Ancien Régime Courts’, in Atherton and Sanders (eds.), The 1630s, pp. 92–110.
106. For a summary and further references see Braddick, State Formation, esp. pp. 294–8, 309–10.
107. Ibid., pp. 298–301.
108. Quoted in Cogswell, Home Divisions, pp. 189–90 (the sermon was published in 1635).
109. See, for example, Claire S. Schen, ‘Constructing the Poor in Early Seventeenth-Century London’, Albion, 32:3 (2000), 450–63; Claire S. Schen, Charity and Lay Piety in Reformation London 1500–1620 (Aldershot, 2002), p. 235. For Scots in the European wars see Allan I. Macinnes, The British Revolution, 1629–1660 (Basingstoke, 2005), esp. pp. 50–54; for the English see David Trim, ‘Calvinist Internationalism and the English Officer Corps, 1562–1642’, History Compass, 4/6 (2006), 1024–48. Cromwell may have been one of them, although probably not: Barry Coward, Oliver Cromwell (Harlow, 1991), p. 8.
110. The best account of the ritual construction of community is Daniel C. Beaver, Parish Communities and Religious Conflict in the Vale of Gloucester 1590–1690 (Cambridge, Mass., 1998), esp. intro., chs. 1–3. See also David Cressy, Birth, Marriage and Death: Ritual, Religion, and the Life-Cycle in Tudor and Stuart England (Oxford, 1997); for churching see esp. ch. 9. For an account of pewing emphasizing community against a general stress on hierarchy, and with full references to the literature it is attacking, see Christopher W. Marsh, ‘“Common Prayer” in England 1560–1640: The View from the Pew’, PP, 171 (2001), 66–94.
111. Sharpe, Personal Rule, pp. 751–7; for John Pym’s flirtation with migration see Anthony Fletcher, The Outbreak of the English Civil War (London, 1981), p. xxi; for Lord Say and Sele and Lord Brooke see Russell, Fall, p. 1; for Cromwell’s possible flirtation see Coward, Cromwell, p. 8. Eighty thousand left for the New World during the 1630s (Macinnes, British Revolution, p. 64), but only a fraction of this movement can be accounted for by religious exiles. Twenty thousand left England for New England: John Spurr, English Puritanism 1603–1689 (Basingstoke, 1998), p. 91. For an excellent overview see Alison Games, ‘Migration’, in David Armitage and Michael J. Braddick (eds.), The British Atlantic World, 1500–1800 (Basingstoke, 2002), pp. 31–50.
112. For the general problem see Spurr, Puritanism, pp. 90–93. For Puritan acquiescence, or silence, during the 1630s and the role of networks in sustaining the godly in their faith see Eales, Puritans and Roundheads, pp. 10–13 and ch. 3; Fletcher, Sussex, ch. 3; Cressy, England on Edge, pp. 141–6; Barnes, Somerset, pp. 21–3. Of course, this solidarity and mutual support might also serve to divide the godly from their neighbours.
113. For the complexities of Puritan attitudes in the 1630s see Peter Lake, ‘“A Charitable Christian Hatred”: The Godly and Their Enemies in the 1630s’, in Christopher Durston and Jacqueline Eales (eds.), The Culture of English Puritanism, 1560–1700 (Basingstoke, 1996), pp. 145–83; and for a case study see John Fielding, ‘Opposition to the Personal Rule of Charles I: The Diary of Robert Woodford, 1637–1641’, reprinted in Peter Gaunt (ed.), The English Civil War (Oxford, 2000), pp. 104–27.
114. Sharpe, Personal Rule, pp. 758–65, quotation at p. 763.
115. This case is eloquently stated by Cromartie,