Abstract
The final chapter examines the use of Brightman’s theories, in tandem with those of Mede, in the period of the Civil Wars and Protectorate. A series of tracts and sermons across the two decades are briefly examined. The radical theme, discussed in Chap. 4, is expanded as the chapter traces the way in which Brightman was constructed as a political prophet through a number of tract publications. The chapter’s main focus remains on Brightman’s influence on eschatological hermeneutics, examined through a number of commentaries and sermons of the 1640s and 1650s. Brightman’s key influence should be seen in the reception of his ideas of Jewish restoration to Palestine rather than as causing a turn towards pre-millennialism. This is supported by an examination of the use of Brightman’s hermeneutic in the discussion surrounding the Whitehall Conference on Jewish readmission to England in 1655. Brightman’s arguments proved central to the debates on readmission, providing backing for Judeo-centrists who focused on England’s role as the “chosen nation” in restoring the Jews, as they argued for a firm break between God’s promises to the Jews and to the Gentiles.
Parts of the final section of this chapter previously appeared as ‘Friendship and Enmity to God and Nation: The Complexities of Jewish-Gentile Relations in the Whitehall Conference of 1655’ in Friendship in the Middle Ages and Early Modern Age, eds. Albrecht Classen and Marilyn Sandidge (Berlin: de Gruyter Press, 2011), pp. 749–777. I am grateful to de Gruyter Press and the editors for their permission to reprint them here.
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Notes
- 1.
For example, Gribben, Puritan Millennium; Jue, Heaven; Firth, Apocalyptic Tradition; Christianson, Reformers and Babylon.
- 2.
Katz, Jews in England, pp. 107–144; Shapiro, Shakespeare and the Jews, pp. 44–88; Guibbory, Christian Identity, pp. 220–251.
- 3.
Henry Wilkinson, A Sermon Against Lukewarmnesse in Religion (London, 1641), p. 3.
- 4.
John Eachard, Good Newes for All Christian Soldiers (London, 1645) sig. A2ir.
- 5.
In Michael Mendle’s words, “nobody seems to know how, even exactly when” censorship collapsed (Michael Mendle, ‘De Facto Freedom, De Facto Authority: Press and Parliament, 1640–1643’, The Historical Journal 38:2 (1995), p. 313). The Star Chamber was abolished in July 1641, but it had not functioned since the end of 1640.
- 6.
David Cressy, ‘Revolutionary England 1640–2’, Past & Present 181 (2003), 59–61. See also F.S. Siebert, Freedom of the Press in England 1476–1776: The Rise and Decline of Government Controls (Urbana: University of Illinois Press, 1952), p. 191.
- 7.
[Anon.], Reverend Mr. Brightmans iudgement or prophesies, p. 6.
- 8.
Brightman, Revelation, p. 116.
- 9.
[Anon.], Brightmans Predictions and Prophecies: written 46. yeares since; concerning the three churches of Germanie, England and Scotland (London, 1641), p. 6.
- 10.
For more on this see Andrew Crome, ‘Constructing the Political Prophet in 1640s England’, The Seventeenth Century 26:2 (Oct. 2011), pp. 279–298. In particular, I analyse the role of Vincent’s work in much greater detail then in what follows here.
- 11.
On the importance of visual media in pamphlets, see Helen Pierce, ‘Anti-Episcopacy and Graphic Satire in England, 1640–1645’, The Historical Journal 47:4 (2004), pp. 809–848.
- 12.
Philip Vincent, Lamentations of Germany (London, 1638), p. 13.
- 13.
Brightmans Predictions, p. 4.
- 14.
Brightmans Predictions, pp. 4–5.
- 15.
See A Revelation of Mr. Brightman’s Revelation¸ pp. 7–8. In the dialogue, “Minister” asks “Citizen” if he had read Lamentations of Germany. After “Citizen” replies that he had not, “Minister” notes that: “If you had read that Booke, you should plainely see all that fulfilled to the utmost that Mr. Brightman foretold”. For more on this see Crome, “Political Prophet”.
- 16.
It seems likely that he intends to describe the success of the mob in barring the Bishops from the House in late December 1641, rather than the passing of the Bishops Exclusion Bill by the Commons in March 1641, or its eventual successful passage through the Lords in early 1642.
- 17.
Izaak Walton, The Life of Dr. Sanderson (London, 1678), sigs. f4iir-f4iiir. It is unclear which tract Walton is referring to – he notes that it was titled Mr. Brightman’s Revelation of the Revelation. It is likely that he was referring to A Revelation of Mr. Brightman’s Revelation, but it is also possible that another tract in the tradition, which has not survived, was being referred to.
- 18.
Hamon l’Estrange, The Alliance of Divine Offices (London, 1659), p. 73.
- 19.
Clarke, Song of Songs, p. 124.
- 20.
The first of these was Five Strange and Wonderfull Prophesies and Predictions of Severall Men Fore-told Long Since. All which are likely to come to passe in these our distracted times (1642). These were followed by Sixe Strange Prophecies (1642); Seven Severall Strange Prophecies (1642); Nine Notable Prophesies (1644); Twelve Strange Proehesies (1648); Thirteen Strange… (1648); Fourteen Strange… (1648); Shipton’s Prophesie with Seventeene More (1651) and [Mother] Shipton’s Prophesie: with Three and XX More (1659). The final pamphlet was reprinted in 1679 and 1685. In the same year a reprint of Sixe Strange… appeared in Edinburgh as The Wonderful Prophesies of Old Mother Shipton which was itself reprinted in 1700. Brightman’s “prophecy” also appeared in the astrologer William Lilly’s popular Collection of Ancient and Modern Prophesies, Concerning these present times (London, 1645), p. 43.
- 21.
[Anon.], A Crown a Crime or, a Monarch martyr (London, 1649).
- 22.
For example, Richey, Politics of Revelation, pp. 60–62; Cohn-Sherbok, Politics of Apocalypse, p. 3; Wagner, Anxious, p. 85.
- 23.
These include David Calderwood, Perth Assembly (Edinburgh, 1619); Paul Baynes, The Dioceseans Tryall (London, 1641); Thomas Edwards, Reasons against the Independent government of particular congregations (London, 1641); Alexander Henderson, The Government and Order of the Church of Scotland (Edinburgh, 1641); Samuel Rutherford, A Peaceable and Temperate plea for Pauls Presbytery (Edinburgh, 1642); Commissioners of the Church of Scotland, Reformation of Church Government in Scotland (Edinburgh, 1643).
- 24.
Thomas Fuller, A Pisgah- Sight of Palestine and the confines thereof, with the historie of the Old and New Testament acred thereon (London, 1650), Part II, p. 196.
- 25.
Jue, Heaven upon Earth, pp. 25–29.
- 26.
For the changes in millennial positions as a result of this shift see Gribben, Puritan Millennium, pp. 87–113.
- 27.
See for example, John Weemes, A Treatise of the Foure Degenerate Sonnes (London, 1636) in which he criticised “some of our writers” who “apply those places of the prophets more literally than mystically; and they hold that the Jewes shall be restored againe to the land of Canaan, and that they shall all live under a visible monarchy there” (pp. 375–377).
- 28.
Guibbory, Christian Identity, pp. 57–88.
- 29.
Brightman, Revelation, p. 544.
- 30.
Robert Maton, Israels Redemption, or the Propheticall History of our Saviours Kingdome on Earth, That is, Of the Church Catholicke and Triumphant (London, 1642), sig. A4iiv.
- 31.
Lamont, Puritanism and Historical Controversy, pp. 129–160.
- 32.
Finens Canus Vove [John Fenwicke], Zions Joy in her King, Comming in his Glory (London, 1643), sigs. A2r-v.
- 33.
Jeremiah Burroughs, An Exposition of the Prophesie of Hosea (London, 1643), p. 575.
- 34.
Maton, Israels Redemption, pp. 47–48.
- 35.
Katz, Philo-semitism, p. 101.
- 36.
William Gouge, The Promises of Divine Providence (London, 1645), p. 29. Gouge had clearly experienced another change of heart following his 1621 recantation of Judeo-centrism before Archbishop Abbott.
- 37.
Brightman is cited by name a number of times, particularly on his interpretation of Philadelphia as the Church of Scotland (see Exposition, pp. 196, 310, 510, 531–2).
- 38.
Burroughs, Exposition, pp. 190, 607.
- 39.
Burroughs, Exposition, p. 578.
- 40.
Thomas Goodwin, The Works of Thomas Goodwin, D.D. Sometime President of Magdalen Colledg in Oxford, Vol. II (London, 1683), p. 59.
- 41.
[Fenwicke], Zions Joy, p. 37.
- 42.
[Fenwicke], Zions Joy, p.80.
- 43.
[Fenwicke], Zions Joy, p. 108.
- 44.
[Fenwicke], Zions Joy, sig. A3r.
- 45.
William Strong, XXXI Select Sermons, Preached on Special Occasions (London, 1656), p. 280.
- 46.
John Archer, The Personall Reigne of Christ upon Earth (London, 1642), pp. 16–18.
- 47.
Archer, Personall Reigne, pp. 22, 26.
- 48.
Maton, Israels Redemption, p. 111.
- 49.
Maton, Israels Redemption, p. 14.
- 50.
For example, Wagner, Anxious, p. 87.
- 51.
For example James I’s description of Brightman as a “vain chiliast”. See James I and VI, “Meditation upon the Lord’s Prayer” in Workes, p. 581.
- 52.
[Fenwicke], Zions Joy, p. 138.
- 53.
See Gribben, Puritan Millennium, pp. 87–113.
- 54.
Maton, Israels Redemption, p. 121.
- 55.
See Jue, Heaven upon Earth; Hotson, Paradise Postponed; Clouse, “Apocalyptic Interpretation”, pp. 181–190.
- 56.
Clark, Politics, Religion and the Song of Songs, p. 129.
- 57.
John Cotton, An Exposition Upon the Thirteenth Chapter of the Revelation (London, 1656), p. 87.
- 58.
John Cotton, A Briefe Exposition of the Whole Booke of Canticles (London, 1642), p. 202.
- 59.
John Cotton, The Powring Out of the Seven Vials, or an exposition, of the 16. Chapter of the Revelation (London, 1642), “Sixth Vial”, p. 22. This is a pirated edition of Cotton’s work – the pagination is confused throughout and usually resets after each vial has been discussed.
- 60.
Cotton, Powring Out, “Sixth Vial”, p. 21.
- 61.
John Cotton, An Exposition, p. 89.
- 62.
Cotton, An Exposition, p. 93.
- 63.
Peter Bulkeley, The Gospel Covenant or Covenant of Grace Opened (London, 1646), p. 16.
- 64.
Bulkeley, Gospel Covenant, p. 22.
- 65.
Maton, Israels Redemption, p. 99.
- 66.
[Edmund Hall], Lingua Testium (London, 1651), pp. 6–7.
- 67.
Burroughs, Exposition, p. 681.
- 68.
Burroughs, Exposition, pp. 697–698.
- 69.
Strong, XXXI Sermons, p. 288.
- 70.
Strong, XXXI Sermons, p. 281.
- 71.
Strong, XXXI Sermons, p. 284.
- 72.
Fenwicke, Zions Joy, pp. 139–140.
- 73.
Gouge, Divine Providence, p. 31.
- 74.
Cotton, Powring, “Sixth Vial”, p. 21.
- 75.
Robert Maton, Israel’s redemption redeemed. Or, The Jewes generall and miraculous conversion to the faith of the Gospel and returne into their owne Land (London, 1646), sig. Diir.
- 76.
Guibbory, Christian Identity, p. 191.
- 77.
John Graunt, A True Reformation and Perfect Restitution (London, 1643), pp. 21–24. See also his Truths Victory against Heresie (London, 1645), pp. 40–48.
- 78.
Alexander Petrie, Chiliasto-mastix. Or, The prophecies in the Old and Nevv Testament concerning the kingdome of our savior Iesus Christ (Rotterdam, 1644), sig. *2r.
- 79.
Petrie, Chilasto-mastix, sig 3v.
- 80.
Petrie, Chilasto-mastix, p. 10.
- 81.
Petrie, Chilasto-mastix, p. 15.
- 82.
Petrie, Chilasto-mastix, pp. 9–10.
- 83.
Petrie, Chilasto-mastix, p. 69.
- 84.
Maton, Israels Redemption Redeemed, sig. A2v.
- 85.
Maton, Israels Redemption Redeemed, p. 41.
- 86.
Maton, Israels Redemption Redeemed, sig.D2r.
- 87.
Maton, Israels Redemption Redeemed, pp. 126–127.
- 88.
Maton, Israels Redemption Redeemed, sig. Fr.
- 89.
Maton, Israels Redemption Redeemed, p. 312.
- 90.
Maton, Israels Redemption Redeemed, sig. Av.
- 91.
Bulkeley, Gospel Covenant, p. 341.
- 92.
Jeremiah Burroughs, Exposition, p. 106.
- 93.
Bulkeley, Gospel Covenant, p. 60.
- 94.
Bulkeley, Gospel Covenant, p. 99.
- 95.
Burroughs, Exposition, pp. 116–117.
- 96.
Burroughs, Exposition, p. 192.
- 97.
Burroughs, Exposition, p. 246.
- 98.
Burroughs, Exposition, p. 514.
- 99.
John Bewicke, Confiding England Under Conflicts, Triumphing in the Middest of Her Terrors (London, 1644), p. 15.
- 100.
Bulkeley, Gospel Covenant, pp. 14–15.
- 101.
On the danger of reading a one to one correspondence between Israel and England\New England see the previous chapter, and Morrissey, “Elect Nation” in Religion, Literature and History, eds Farrell and McCullough, pp. 34–58.
- 102.
Bulkely, Gospel Covenant, p. 19.
- 103.
Capp, Fifth Monarchy Men, pp. 193–194.
- 104.
[Fenwicke], Zions Joy, p. 45.
- 105.
[Fenwicke], Zions Joy, p. 47.
- 106.
[Fenwicke], Zions Joy, p. 122.
- 107.
Cotton, Powring Out, “Third Vial”, p. 6.
- 108.
Cotton, Powring Out, “Fourth Vial”, p. 9.
- 109.
Cotton, Powring Out, “Fifth Vial”, p. 7.
- 110.
Cotton, Canticles, p. 141.
- 111.
As Jeffrey Jue notes, the “millennial” role for New England as a “city on the hill” has been greatly exaggerated. See Jue, “Millenarianism in Old and New England”, in Cambridge Companion to Puritanism, eds. Coffey and Lim, pp. 259–276.
- 112.
John Cotton, The Churches Resurrection or the Opening of the Fift and Sixt Verses of the 20th Chapter of the Revelation (London, 1642), p. 22.
- 113.
This sort of historiography is most notable in Lucien Wolf, Menasseh ben Israel’s Mission to Oliver Cromwell (London: MacMillan, 1901).
- 114.
Katz, Philo-semitism, pp. 190–231.
- 115.
Scult, Millennial Expectations, p. 34.
- 116.
Guibbory, Christian Identity, pp. 220–251.
- 117.
Shapiro, Shakespeare and the Jews, pp. 55–61.
- 118.
Draxe, The Worldes Resurrection, sig. 2iir.
- 119.
Weemes, A Treatise of the Foure Degenerate Sonnes, pp. 337–345.
- 120.
Johanna Cartenright and Ebenezer Cartwright, The Petition of the Jewes (London, 1648), p. 2.
- 121.
Cartenwright and Cartwright, Petition, p. 3.
- 122.
Cartenwright and Cartwright, Petition, p. 2.
- 123.
Edward Nicholas, An Apology for the Honorable Nation of the Jews (London, 1649), p. 4. Printer John Field also printed a Spanish version of the pamphlet later in the same year, published as Apologia por la noble nacion de los Iudios (London, 1649). This was either for circulation on the continent or amongst Spanish immigrants. The Spanish translation and lack of overt Christian focus, combined with the fact that Nicholas is otherwise unknown, have led to the occasional suggestion that the author was actually Menasseh ben Israel posing as an Englishmen. This seems unlikely to me, given that (a) Menasseh addressed an English audience directly and without downplaying his Judaism in later works (thus making it unlikely he would pose as a Christian) and that (b) The supposed lack of Christian content in the tract ignores the discussion of guilt over the crucifixion, where Nicholas concludes “that action was done by the Elders, chief Priest and Scribes, his Doctrine reproving their Hypocrisy, and laziness and pride” (Apology, p. 6). This is followed by quotations from Romans and Hebrews to support the idea that the Jews are still the chosen people of God. Nicholas’s conclusions are focused on the superiority of the Jews, but as this chapter discusses, this was a recurrent theme in English Christian writing on the subject, and need not be ascribed to a covert Jewish author. If anything, the ideas resemble those expressed by Henry Jessey more than Menasseh, although I would suggest that Nicholas is who he appears to be: an otherwise unknown writer who published nothing else.
- 124.
Nicholas, Apology, p. 7.
- 125.
Nicholas, Apology, pp. 9–11.
- 126.
ben Israel, Vindiciae Judaeorum, p. 5.
- 127.
Wall’s complaints about the terminology surrounding eschatological debate, particularly the use of the term “millenarian”, would generate sympathy among scholars today: “After this you are pleased to put the term Millenarian upon me; which, though for what I have writ, I need not own, yet I will not disclaim; they are not Names that affright me, but real falsities. The term Chiliast, as it congregates the many odd and false opinions of them of old, I explode; though to believe those thousand years in Apoc. 20. to be yet unfulfilled, that I willingly own” (Moses Wall, “Considerations Upon the Point of the Conversion of the Jews” in Menasseh ben Israel, The Hope of Israel (London, 1651), p. 60).
- 128.
For more on this belief see the discussion on pp. 137–139 above. See particularly Claire Jowitt, “Radical Identities? Native Americans, Jews, and the English Commonwealth,” Seventeenth Century, 10.1 (1995), pp. 101–19.
- 129.
See the previous chapter and Cogley, “‘The Most Vile and Barbarous Nation,’” pp. 781–814.
- 130.
The exception to this was Edward Winslow, who as a former governor of Plymouth claimed to have witnessed natives who showed Jewish characteristics. John Eliot was initially hopeful of the theory (see his letter requesting further information in Henry Whitfield, The Light Appearing more and more towards the perfect day, p. 14) but later rejected it (see his letter in Thomas Thorowgood, Jews in America (London, 1660), sigs.dr-[e4]v; confusingly, despite having the same title, this book is a different work from Thorowgood’s 1650 Iewes in America).
- 131.
John Dury, “An Epistolicall Discourse Of Mr. IOHN DURY, TO Mr. THOROWGOOD” in Thomas Thorowgood, Iewes in America (London,1650) sig. e2r. Thorowgood’s work was the first to print a translation of Montezinos’s report, taken from Menasseh’s French copy and translated by Dury. See “The Relation of Master Antonie Monterinos, translated out of the French copie sent by MANASEH BEN ISRAEL” in Thorowgood, Iewes in America, pp. 129–139.
- 132.
Menasseh ben Israel, The Hope of Israel (London, 1651), p. 42.
- 133.
ben Israel, Hope, sig. A3v.
- 134.
ben Israel, Hope, sig. A4ir.
- 135.
ben Israel, Hope, sig. A2v-A3r.
- 136.
Wall, “Considerations”, p. 48.
- 137.
Wall, “Considerations”, p. 52; For more on Wall see Toon, “Questions of Jewish Immigration”, pp. 117–119.
- 138.
David S. Katz, The Jews in the History of England 1485–1850 (Oxford and New York: Clarendon/Oxford University Press, 1994), p. 115.
- 139.
Edward Spencer, A Brief Epistle to the Learned Manasseh ben Israel (London, 1650), p. 2.
- 140.
Spencer, Brief Epistle, pp. 6–9.
- 141.
Quoted in Wall, “Considerations”, p. 57. Spencer initially believed John Dury to have been the translator.
- 142.
Wall, “Considerations”, p. 60.
- 143.
J.A. de Jong, As the Waters Cover the Sea: Millennial Expectations in the Rise of Anglo-American Missions 1640–1810 (Kampen: Kok, 1970), pp. 20–26.
- 144.
See Katz, Philo-Semitism, pp. 197–199.
- 145.
For more detail on this speculation see David S. Katz, “English Redemption and Jewish Readmission in 1656,” Journal of Jewish Studies 34:1 (1983), pp. 73–76. There is an important distinction to be made here – where Katz claims that millenarians were expecting the “second coming” in 1656, it is more accurate to say that they were actually hoping only for Jewish conversion. While many held that Christ would appear spiritually to the Jews, his final return was inevitably delayed. The majority of commentators saw the Jews as causing the downfall of the papacy and Turk, and thus leading to a period of earthly blessing based on the thousand years of Rev. 20:1–6. In broad terms, millenarians were split between those who saw Christ’s reigning on earth for the millennium, and those who saw Christ’s reign as spiritual. In this respect, Katz’s use of astrological dating which saw 1656 as the start of God’s final judgment is not relevant to the millenarian argument.
- 146.
Archer, Personall Reign, pp. 52–53.
- 147.
Samuel Hartlib, Clavis Apocalyptica, or, The Revelation Revealed (London, 1651), Frontispiece.
- 148.
John Tillinghast, Generation-work (London,1654), p. 51.
- 149.
David S. Katz, “Menasseh ben Israel’s Christian Connection,” in Menasseh ben Israel and His World (Leiden: Brill, 1989), eds. Kaplan, Méchoulan and Popkin, pp. 118–119.
- 150.
Menasseh ben Israel, To His Highnesse the Lord Protector (London, 1655), sig. A2v.
- 151.
For a reprint of the petition see Publick Intelligencer 12 (18th Dec–24th Dec 1655).
- 152.
Jessey’s biographer Edward Whiston notes that Jessey “kept his opinion much to himself… [observing] the day in his own chamber with only 4 or 5 more of the same mind”. Edward Whiston, The Life and Death of Mr Henry Jessy (London, 1671), p. 87.
- 153.
Whiston, Life and Death, p. 67.
- 154.
Menasseh ben Israel, Humble Petition, p. 23.
- 155.
I am indebted to Ernestine G.E. Van der Wall’s examination of the tract, which she also discovered in the Herzog August Bibliothek. Her full examination is found in “A Philo-Semitic Millenarian on the Reconciliation of the Jews and Christians: Henry Jessey and his ‘Glory and Salvation of Jehudah and Israel’ (1650),” in Sceptics, Millenarians and Jews, eds. David S. Katz, Jonathan Israel and Richard Popkin (Leiden: Brill, 1990), pp. 161–184.
- 156.
Van der Wall, “Philo-Semitic Millenarian”, p. 169.
- 157.
Published under Crouch’s pseudonym, R.B. See “The Proceedings of the Jews in England in the Year 1655,” R.B. [=Nathaniel Crouch], Two Journeys to Jerusalem (London, 1719), pp. 167–174.
- 158.
Katz, Philo-Semitism, pp. 180–182.
- 159.
A good general overview of the conference can be found in Peter Toon, “The Question of Jewish Immigration,” Puritans, the Millennium and the Future of Israel ed. Peter Toon, pp. 115–125; Katz, Philo-Semitism, pp. 201–231.
- 160.
Probably also known as John Boncle. See Katz, Jews in the History of England, pp. 123–124.
- 161.
Crouch, “Proceedings”, pp. 172.
- 162.
Publick Intelligencer, 12 (18–24 Dec. 1655).
- 163.
[Jessey], Narrative, p. 9. Crouch notes that Glyn and Steel were largely responsible for this judgement. Crouch, “Proceedings”, p. 172.
- 164.
[Jessey], Narrative, p. 4.
- 165.
[Jessey], Narrative, p. 7.
- 166.
Crouch, “Proceedings”, p. 173.
- 167.
See Thomas Collier, The Day-Dawning and the Day-Star Arising to the Dispersed of Judah & Israel (London, 1655), p. 60.
- 168.
Collier, Day-Dawning, pp. 78, 80.
- 169.
Thomas Collier, A Brief Answer to Some Objections…Against the Coming in and Inhabiting of the Jews (London, 1656), sig. A2r.
- 170.
William Tomlinson, A Bosome Opened to the Jewes (London, 1656).
- 171.
J.J. Philo-Judaeus, The Resurrection of the Dead Bones (London, 1655), p. 103.
- 172.
Collier, Brief Answer, sig. A2r.
- 173.
Menasseh, Petition, p. 23.
- 174.
For this view see Lucien Wolf, Menasseh ben Israel’s Mission to Oliver Cromwell (London: MacMillan, 1901), pp. xxx–xxxvi.; [Jessey], Narrative, pp. 8–9.
- 175.
[Jessey], Narrative, p. 9.
- 176.
Shapiro, Shakespeare and the Jews, pp. 255–257.
- 177.
See William Hughes, Anglo-Judaeus, or The History of the Jews, Whilst Here in England (London, 1656), p. 52; William Prynne, The Second Part of a Short Demurrer to the Jewes Long Discontinued Remitter into England (London, 1656), p. 132.
- 178.
[Jessey], Narrative, p. 10.
- 179.
Liu, Discord in Zion, p. 145.
- 180.
See Warren Johnston, Revelation Restored: The Apocalypse in Later Seventeenth-Century England (Woodbridge: Boydell, 2011); Adam Shear, “William Whiston’s Judeo-Christianity: Millenarianism and Christian Zionism in Early Enlightenment England” in Philosemitism in History, eds. Jonathan Karp and Adam Sutcliffe (Cambridge: Cambridge University Press, 2010), pp. 93–110.
- 181.
William London, A Catalogue of the Most Vendible Books in England (London, 1658), f.39v.
- 182.
Aubury, Brief Lives, p. 125. This was destroyed or built over during the extensive Victorian renovation of the church at Hawnes.
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Crome, A. (2014). Tracing Brightman’s Influence: Judeo-Centrism, 1640–60. In: The Restoration of the Jews: Early Modern Hermeneutics, Eschatology, and National Identity in the Works of Thomas Brightman. International Archives of the History of Ideas Archives internationales d'histoire des idées, vol 213. Springer, Cham. https://doi.org/10.1007/978-3-319-04762-1_6
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