The chapter analyses the Laudian critique of puritanism as politically subversive of both monarchical and episcopal authority. Puritanism was portrayed by the Laudians as an ideology organised around ‘popularity’. This word denoted two things: firstly, the search for popular approval and applause, to be gained by a rabble-rousing espousal of singularity and an unprincipled criticism of those in power in church and state, and secondly, institutional arrangements – in the church, presbyterianism, and, in the state, an enhanced role for parliament – that subjected the rulers to the whims and opinions of the people. The organising trope was the puritan as a firebrand or incendiary, or alternatively as a malcontent tribuni plebis, with frequent either glancing or direct references being made to the so-called puritan triumvirs, Burton, Bastwick and Prynne.

This chapter lays out the Laudians’ view of what they took to be the currently deleterious physical and liturgical condition of the English church, which they attributed, in about equal part, to lay neglect and parsimony and puritan error. Having evoked the Laudian critique, the chapter then critically evaluates it, arguing that the Laudian account should not be taken as an accurate reflection of how things were but rather as a combination of anecdote and hyperbole, prompted, in part, by the Laudians’ own, very exalted, view of what true order should look like, and, in part, by the polemical demands of their situation and the intensity of their hatred for puritanism and all its works.

This chapter examines the place in English history memory of what is generally considered the original ‘event’ of the Reformation: Martin Luther’s posting of the Ninety-five Theses to the door of the Castle Church in Wittenberg on 31 October 1517. Despite its uncertain historical veracity, the episode was prioritised by the ideological demands of the first Reformation centenary celebrated in Germany in 1617, and thereafter (particularly in the nineteenth century) it became a magnet of Protestant artistic expression and cultural identity. In England, however, interest in Luther’s ‘Thesenanschlag’ remained remarkably muted through the seventeenth and eighteenth centuries. Even in 1817, when a commemorative impulse fired by imaginative remembering of the episode swept through Lutheran Germany, Scandinavia and the United States, English interest remained muted. Across the nineteenth century as a whole, non-conformists were much more likely than Anglicans to celebrate the valour and significance of Luther’s ‘deed’. The reticence points to a long-standing reluctance among Anglicans to acknowledge Luther, even at a remove, as a founder of the Church of England. Yet a long-standing failure to advance consensually any alternative date or event as the foundational moment of the English Reformation is striking, underlining the unresolved tension over continuity versus rupture which lies at the heart of Anglican historical identity.