At the time, not only was Isaac Ambrose putting last touches to the various of his writings, as ……started in the midst of the turmoil, but he is fulfilling his duties as a land .of the Classis of Lancashire. Such were shire-wide bodies of minister of local ministers of the Gospel, and that of Lancashire and of other shires. The minister was in the most, but also were gents who had a place, wealthy, landed and involved. According to Shaw’s account.
like Scots , and to King Charles II, Lancashire was much nearer to Presbyterian Scotland, than to that of London in South England. And the classes were gathering similar minister in different localities, distinct from congregational churches e.g. I shall Thomas Jollie ,the Westminster Assembly, a preeminent Presbyterian movement as well some including congregationalists, and some Anglican, were coming to an end with their Confession and Catechisms also in London, for active presbyterians and settled by the House of Commons. Not as episcopacy, hierarchal, and central to the local congregations in groups. though Besides the others there were the independents of long standing such as Philip Nye, W. Gouge, and T. Watson were already independents as ministers in London and areas such as Lancashire. They were allied to the scots such as Baillie who were against the Independents because the independents stopped the members as being one hundred percent Presbyterians. These are classic presbyterian, not those who had been accepted hem as historic Anglicanism. The other presbyterians were classic presbyterian. ‘A ‘classic’ group118f. centred in Lancaster. For the model is not episcopacy but in as we say, laity. The members of the various laity, stems from the Manchester classis members who worked in accordance with the provincial assemblies (1649) This used them for pastoral duties of the general men. From 1657. The member of classes made up from local congregation – the response of the law of the
The provincial assembly (125) become some have various character. Shaw says
If a minister within the classis bounds may not join the classis whether he was an Episcopalian at heart , or a professed Independent, like Wigan at Birch in he could treat the orders, and conferences with open defiance and contempt. If a parish would not set up the government, and elect an eldership, its indifference to the classis was invincible, and although presbytery had not been legislatively dethroned from the position as the side recognized successor to the preview national Episcopal Church, it was frowned by the civil power, and lacking the support and favour of that civil power it found of that civil power it found itself powerless even in its own domain.(Shaw 125)
This gives an eye to the jockeying that went on between Episcopal and Independent and Reformed individuals. The questions of literacy or numeracy of candidates is not researched by Shaw, as far as I can see. It may have been gathered churches were in the of classis. The view of those who favoured a gathered church, such as Thomas Goodwin, had a career before this in the company of the North of England in the company of Rogers `(check)and a noted preacher John Angier, who in turn in the Company of in Isaac Ambrose, a prominent preacher and theologian of the Reformed in a different part of Lancashire, as we shall see later. Another gathered church `Puritan was Philip Nye, a member of the Manchester Provincial Assembly, which had a form of warrant ‘which was sent round in response to an order of the Province foe a return upon the subject of the withdrawal of elders from their office, ’it is that in striving.
The Ambrose sixth classics were:
Croston parish, Leyland parish, Standish parish, Eccleston parish, Penwortham parish,, Hoole parish,, and Brindle parish.
The ministers fit to be of the sixth classis - Master James Hyde of Croston.,Mr Paul Mathom of Standish, Mr Edward Gee of Eccleston, Mr Henry Walch, of Chorley, Mr James Langley of Leyland, Mr Ralph Marsden, of Brindall
The last name I hundfeds of covered by Shaw, was Sir Richard Houghton of sixth classes are familiar, who Isaac Ambrose wrote and who buried his wife in ;Preston, 4th January 1757, and in whose home were left to notable Puritans, for example John Howe, Dr Shaw relates many more of the English classes.
We are only ever to cover strip sof time, and not how the time in weeks and months of the period until1660, followed by the death of Isaac Ambrose in 1662. The Calamy Revised. From 1660, Besides the work of Isaac, who ‘‘took a prominent part in 7th, Lancashire some times, several times ‘moderator’. he signed the Consent 1648. While this is obscure but possibly it is a reference to the first formation of the Lancashire classis from its inception. Likewise ‘Assistant to Lancashire Commission 1654. These spell the position of a landed individual, with an active family, reference to Joshua Ambrose. The curate of West Derby , Wilton, Lancs., who was vicar of Childwell 1664-86, and who must have been compliant with the 1660. Also Nehemiah, Curate of Kirkby, Walton, the younger brother of Peter. Both went to Harvard and returns for several years. The effect of the events of 1660 -1662 is evident in the scattering of the family of Isaac. Other names are known to congregational preachers who seem to have their nonconformity more successively. One seems to be John `Angier, who seems to have speaking of wrote introductory letters to Isaac Ambrose’s and William Bell’s to the showed their appreciation to asking him to write an introduction to the former’s Media, and the letter’s Patience. Angier was of Denton, Manchester, who without conforming retained curacy till in death, 1677, .most of the Justices had a great respect for him early to, and some were nearly to his wife (Margaret, daughter of Oswald Mosley of Ancoats. But the family of the Mosley’s is another tale.
I regret Shaw's book 2 which I could not be find. There is much more to oell.