Podcast appearances and mentions of Charles II

Hortense Mancini was the It Girl of 17th-century France, then put on a pair of pants and ran away from her awful husband. She then became It Girl in exile around the European continent, finally winding up in London as mistress to the Merry Monarch, Charles II. And then her life really began, as for the next two decades she hosted an influential salon in London. Author and historian Annalisa Nicholson has two new books out about Hortense's life, especially her salon era. She joins us to celebrate the life of this underrated, iconic woman. Watch this episode as a video. Listen to the 2023 Vulgar History miniseries about Hortense Mancini here. Read Annalisa's book about Hortense's salon for free online. And buy Annalisa's book of Hortense's letters here! (affiliate link) — ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Preorder info for Ann's upcoming book, Rebel of the Regency!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — Get 15% off all the gorgeous jewellery and accessories at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠common.era.com/vulgar⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠commonera.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and use code VULGAR at checkout — Get Vulgar History merch at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠vulgarhistory.com/store⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ (best for US shipping) and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠vulgarhistory.redbubble.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ (better for international shipping) — ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support Vulgar History on Patreon ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — Vulgar History is an affiliate of Bookshop.org, which means that a small percentage of any books you click through and purchase will come back to Vulgar History as a commission. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Use this link to shop there and support Vulgar History.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us a textAfter the Beaver Wars, but before the Royal Proclamation. Referenceshttps://www.britannica.com/topic/Protectorate-English-governmenthttps://www.ebsco.com/research-starters/history/king-williams-warhttps://en.wikipedia.org/wiki/Anne,_Queen_of_Great_Britainhttps://en.wikipedia.org/wiki/James_II_of_Englandhttps://en.wikipedia.org/wiki/Charles_II_of_Englandhttps://en.wikipedia.org/wiki/Nine_Years%27_Warhttps://en.wikipedia.org/wiki/Charles_II_of_Spainhttps://en.wikipedia.org/wiki/Peace_of_Utrechthttps://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/charles-ii-spain-1661-1700https://worldhistoryedu.com/queen-annes-war/https://www.history.com/articles/glorious-revolutionhttps://en.wikipedia.org/wiki/Two_Treatises_of_Governmenthttps://www.yorku.ca/comninel/courses/3025pdf/Locke.pdfhttps://www.thecanadianencyclopedia.ca/en/article/covenant-chainhttps://en.wikipedia.org/wiki/Wabanaki_Confederacyhttps://primarydocuments.ca/the-treaty-of-utrecht-1713/SFX(106857) Antonio Vivaldi - Concerto for Harpsichord - YouTubehttps://cdn.freesound.org/sounds/404/404952-161cbde4-e126-495f-8dae-0611328f34ee?filename=404952__thescriabin__spanishy-guitar-thing.wavhttps://www.youtube.com/watch?v=-CfjrfKwrUcWar of the Spanish Succession: The Decline of the Spanish Empire Support the show

Episode #118 - Charles II by History Is Sexy

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

Today we have Dr. Lucian Staiano-Daniels on to talk about his book The War People: A Social History of Common Soldiers during the Era of the Thirty Years War. It is something of an obscure conflict these days, but he explains why understanding it matters today, and in particular how the era is quite similar to 2025 in many ways—we also are experiencing a severely destabilizing revolution in information technology (social media now, the printing press then), political problems in a federalized empire with a rickety, anachronistic structure (America now, the Holy Roman Empire then), and a good old crisis of state finance (Trump's illegal budget moves now, how Charles II infringed on the rights of the English parliament, along with many others, then). Enjoy!

Dans l'Angleterre du XVIIᵉ siècle, déchirée par les guerres civiles et les complots politiques, le pouvoir en place doit s'appuyer sur des individus capables d'agir dans l'ombre. Et qui mieux que des femmes, à une époque où l'on ne leur accordait guère d'importance, pour endosser ce rôle ? C'est dans un contexte de conflit entre parlementaires et royalistes qu'émerge notre héroïne du jour : Susan Hyde. Son destin tragique incarne tristement le sort réservé aux Anglaises engagées dans la tourmente politique, aussi haute soit leur place sur l'échelle sociale.Secrets d'agents • Histoires Vraies est une production Minuit.

In this episode Philippa and historian Breeze Barrington, author of "The Graces: The Extraordinary Untold Lives of the Women at the Restoration Court,” where we delved into the lives of women at the court of Charles II and James II, focusing on Maria of Modena and the remarkable community of women she gathered. Breeze shares insights into the challenges and triumphs of these women, highlighting their contributions to art, literature, and politics during a transformative period in British history. This a under told story of resilience and creativity that deserves to be better known.You can watch this episode on Youtube - click here Buy Breeze's book (shipped worldwide) - Click Here for BlackwellsJoin Philippa's 'British History' Patreon to access ad-free, extended historian interviews and to subnit your own questions for future guests - click here.I'd really appreciate your help in making this show the best it can be. I know time is precious but if you do have 10 minutes you can spare to fill out this anonymous listener survey, I'd be really grateful - http://bit.ly/britishhistorypodcast-surveyPhilippa founded award-winning Historic Tour Operator British History Tours in 2014. Find out about these luxury, fully-escorted, immersive historical experiences at BritishHistoryTours.com Hosted on Acast. See acast.com/privacy for more information.

Dans l'Angleterre du XVIIᵉ siècle, déchirée par les guerres civiles et les complots politiques, le pouvoir en place doit s'appuyer sur des individus capables d'agir dans l'ombre. Et qui mieux que des femmes, à une époque où l'on ne leur accordait guère d'importance, pour endosser ce rôle ? C'est dans un contexte de conflit entre parlementaires et royalistes qu'émerge notre héroïne du jour : Susan Hyde. Son destin tragique incarne tristement le sort réservé aux Anglaises engagées dans la tourmente politique, aussi haute soit leur place sur l'échelle sociale.Pour asseoir son pouvoir, Oliver Cromwell déploie un réseau d'espions à travers toute l'Europe ; de Bruxelles à Paris, de Rome à Madrid, jusqu'aux ports de commerce dépendant du Royaume comme Danzig, aujourd'hui Gdansk. Ces agents ne se contentent pas d'intercepter le courrier. Ils ont également pour mission de traquer et de neutraliser tous les espions ennemis, hommes ou femmes, où qu'ils se trouvent. Pour coordonner cette machinerie, Cromwell place à sa tête un homme redoutablement efficace, John Thurloe.Secrets d'agents • Histoires Vraies est une production Minuit.

Dans l'Angleterre du XVIIᵉ siècle, déchirée par les guerres civiles et les complots politiques, le pouvoir en place doit s'appuyer sur des individus capables d'agir dans l'ombre. Et qui mieux que des femmes, à une époque où l'on ne leur accordait guère d'importance, pour endosser ce rôle ? C'est dans un contexte de conflit entre parlementaires et royalistes qu'émerge notre héroïne du jour : Susan Hyde. Son destin tragique incarne tristement le sort réservé aux Anglaises engagées dans la tourmente politique, aussi haute soit leur place sur l'échelle sociale.Si l'on connaît de nombreux détails sur la fin de la vie de Susan Hyde, on en sait peu sur ses débuts. Il y a tout de fois un détail qui n'est pas anodin : sa lignée familiale. Ses parents sont Henry Hyde, un homme politique influent de l'Angleterre du XVIIᵉ siècle, et Mary Langford, issue d'une famille aisée et cultivée. Parmi ses sept frères et soeurs, l'un va jouer une grande importance dans sa vie : Edward Hyde.Secrets d'agents • Histoires Vraies est une production Minuit.

It is late January 1677 in Virginia. Loyalists under the command of Governor Sir William Berkeley had suppressed Bacon’s Rebellion just after New Year. Now Berkeley was prosecuting the surviving leaders of the rebellion, and loyalist units were looting the estates of wealthy Baconistas to recover losses they had suffered during the war. Then a fleet from London materialized at the mouth of the James, carrying three royal commissioners and a thousand “red coats,” English regular infantry. Their mission, per Charles II, was to suppress the rebellion – which Berkeley and his supporters had already done – and to discover the root causes of the rebellion. They were not prepared to intervene in a peace they had not fought for, which peace Berkeley was determined to shape to the advantage of his faction. Berkeley’s first interest was in justice for himself and his allies, the loyalists who had defended the government of the Crown; the commissioners were focused on the fiscal priorities of the Crown, and were therefore intent on moving beyond the war – bygones – and getting Virginia back to the important work of growing tobacco. There would be consequences. Note: This episode was on the technical struggle bus, and first launched with a defective file. If you have trouble listening, try redownloading it. My Substack Check out the new merch store! X – @TheHistoryOfTh2 – https://x.com/TheHistoryOfTh2 Facebook – https://www.facebook.com/HistoryOfTheAmericans Selected references for this episode (Commission earned for Amazon purchases through the episode notes on our website) James D. Rice, Tales from a Revolution: Bacon's Rebellion and the Transformation of Early America Wilcomb E. Washburn, The Governor and the Rebel: A History of Bacon's Rebellion in Virginia Charles McLean Andrews, Narratives of the Insurrections, 1675-1690 Edmund S. Morgan, American Slavery, American Freedom Stephen Saunders Webb, 1676: The End of American Independence Wilcomb E. Washburn, Review of Webb, 1676: The End of American Independence, Pacific Historical Review, May 1985. John M. Murrin, Review of Webb, 1676: The End of American Independence, The William and Mary Quarterly, January 1986.

In 1660 the King returned and immediately sought to rebuild the damaged prestige of the Crown. And in popular memory, Charles II's reputation has been among the best - the Merrie Monarch, a polymath and breath of fresh air that brought back the joy. The episode covers the king's return, his character and historical reputation - and the Restoration settlement in Ireland and Scotland. Hosted on Acast. See acast.com/privacy for more information.

Une vie dédiée au plaisir et à la poésie… C'est en ces mots qu'Aphra Behn, première autrice britannique à se faire rémunérer pour ses écrits, définit son existence. Féministe avant l'heure, provocatrice, dramaturge aimée de la noblesse de son époque dont elle fait pourtant la critique assurée, elle défie les codes de son temps et se plaît à demeurer objet de scandale. Avec tout ça, on en oublierait presque qu'elle était aussi espionne.Secrets d'agents • Histoires Vraies est une production Minuit.

Une vie dédiée au plaisir et à la poésie… C'est en ces mots qu'Aphra Behn, première autrice britannique à se faire rémunérer pour ses écrits, définit son existence. Féministe avant l'heure, provocatrice, dramaturge aimée de la noblesse de son époque dont elle fait pourtant la critique assurée, elle défie les codes de son temps et se plaît à demeurer objet de scandale. Avec tout ça, on en oublierait presque qu'elle était aussi espionne.William Scott remet à Aphra Behn des informations sur les mouvements militaires et de marchandises, qu'elle compile dans dix-neuf lettres manuscrites envoyées à son supérieur à Londres, Henry Bennett. Elle estime que son travail est accompli et s'attend à une réponse de Bennett, ou à l'envoi d'un peu d'argent pour lui permettre de se loger et de se nourrir. Les mois s'écoulent, l'hiver s'installe doucement, mais rien ne se passe.Secrets d'agents • Histoires Vraies est une production Minuit.

Une vie dédiée au plaisir et à la poésie… C'est en ces mots qu'Aphra Behn, première autrice britannique à se faire rémunérer pour ses écrits, définit son existence. Féministe avant l'heure, provocatrice, dramaturge aimée de la noblesse de son époque dont elle fait pourtant la critique assurée, elle défie les codes de son temps et se plaît à demeurer objet de scandale. Avec tout ça, on en oublierait presque qu'elle était aussi espionne.La vie personnelle d'Aphra Behn est tout aussi brumeuse que sa vie d'espionne. Même ses contemporains ne parviennent pas à se mettre d'accord sur son origine !Sturry, Canterbury, Wye ou peut-être Harbledown ? Impossible de le savoir. Une chose est sûre, elle est née dans la région du Kent, en 1640. Son baptême se déroule précisément le 14 décembre de la même année à Canterbury.Secrets d'agents • Histoires Vraies est une production Minuit.

What do we know about the woman's lot at the court of Charles II? Breeze Barrington's new book The Graces (published by Bloomsbury) explores the lives of several women of the Stuart court. These ladies include Maria d'Este, a.k.a. Mary of Modena, consort to James VII & II, as well as those of her Maids of Honour: Anne Finch, a revered poet, Hortense Mancini, a favourite of Charles II, Sarah Jennings, future Duchess of Marlborough and of course, the future Queen Anne of Great Britain. Let's welcome Breeze Barrington to the podcast. Welcome, Breeze!Find Breeze:https://www.breezebarrington.com/https://www.qmul.ac.uk/sed/english/staff/phd/profiles/barringtonb.htmlhttps://artuk.org/discover/profile/breeze-barringtonGet Graces:https://www.bloomsbury.com/uk/graces-9781526663788/Find Baroque:https://www.ifitaintbaroquepodcast.art/https://www.reignoflondon.com/https://substack.com/@ifitaintbaroquepodcastSupport Baroque:https://www.patreon.com/c/Ifitaintbaroquepodcast/https://buymeacoffee.com/ifitaintbaroqueIf you would like to join Natalie on her walking tours in London with Reign of London:Saxons to Stuarts:https://www.getyourguide.com/london-l57/london-the-royal-british-kings-and-queens-walking-tour-t426011/Tudors & Stuarts:https://www.getyourguide.com/london-l57/royal-london-tudors-stuarts-walking-tour-t481355/The Georgians:https://www.getyourguide.com/london-l57/royal-london-the-georgians-walking-tour-t481358/Naughty London:https://www.getyourguide.com/london-l57/london-unsavory-history-guided-walking-tour-t428452/For more history fodder please visit https://www.ifitaintbaroquepodcast.art/ and https://www.reignoflondon.com/ Hosted on Acast. See acast.com/privacy for more information.

On the Shelf for November 2025 The Lesbian Historic Motif Podcast - Episode 327 with Heather Rose Jones Your monthly roundup of history, news, and the field of sapphic historical fiction. In this episode we talk about: Setting up context for this month's fiction episode Additions to the website Progress on the Lesbian Historic Motif Project book Recent and upcoming publications covered on the blog Pelliccia, Hayden. 1995. “Ambiguity against Ambiguity: Anacreon 13 Again” in Illinois Classical Studies, Vol. 20: 23-34. Davidson, J.F. 1987. “Anacreon, Homer and the Young Woman from Lesbos” in Mnemosyne, Fourth Series, Vol. 40, Fasc. 1/2: 132-137. Petropoulos, J.C.B. 1993. “Sappho the Sorceress: Another Look at fr. 1 (LP)” in Zeitschrift für Papyrologie und Epigraphik, Bd. 97: 43-56. Devereux, George. 1970. “The Nature of Sappho's Seizure in Fr. 31 LP as Evidence of Her Inversion” in The Classical Quarterly, Vol. 20, No. 1: 17-31. Lardinois, André. 1994. “Subject and Circumstance in Sappho's Poetry” in Transactions of the American Philological Association, Vol. 124: 57-84. Most, Glenn W. 1995. “Reflecting Sappho” in Bulletin of the Institute of Classical Studies, Vol. 40: 15-38. Skinner, M.B. 1989. “Sapphic Nossis” in Arethusa 22:5-18. Blondell, Ruby and Sandra Boehringer. 2014. “Revenge of the Hetairistria: The Reception of Plato's Symposium in Lucian's Fifth DIalogue of the Courtesans.” Arethusa 47: 231-64. Book Shopping The A to Z of Charles II's London 1682 The Whitehall Palace Plan of 1670 Recent Lesbian/Sapphic Historical Fiction No Love for an Outlaw by Kerri Reeves Twin Flames of Namwon: The Reimagined Love Story of Chunhyang and Cheong by Velis Aenora Neon Nights by William Ellison Raised for the Sword by Aimée The Salvage by Anbara Salam A Lady for a Highwayman (from Lovers and Liaisons) by Dani Collins My Mother's Spear by Ishtar Watson Phoenix (Intertwined Souls #9) by Mary Dee Ophelia by S.M. Namkoong Between Two Silences by Shanon O'Brien The Secret War (Hattie James #3) by Stacy Lynn Miller The Duke by Anna Cowan My Darling Clementine (Clementine #1) by Genta Sebastian Where There's Room for Us by Hayley Kiyoko Other Titles of Interest The Fault Mirror by Catherine Fearns As Many Souls as Stars by Natasha Siegel What I've been reading Angel Maker by Elizabeth Bear A House with Good Bones by T. Kingfisher Murderbot Series (various titles) by Martha Wells Daughter of Mystery by Heather Rose Jones Call for submissions for the 2026 LHMP audio short story series. See here for details. This month we interview Anbara Salam and talk about: What grounds a story in a specific place and time? Isolation, claustrophobia, and “things that should be gone but aren't” as the essence of gothics Researching queer sexuality in the mid-20th century Exploring sapphic longing The importance of not making the central conflict about queerness The Salvage by Anbara Salam Belladona by Anbara Salam A transcript of this podcast is available here. (Interview transcripts added when available.) Links to the Lesbian Historic Motif Project Online Website: http://alpennia.com/lhmp Blog: http://alpennia.com/blog RSS: http://alpennia.com/blog/feed/ Twitter: @LesbianMotif Discord: Contact Heather for an invitation to the Alpennia/LHMP Discord server The Lesbian Historic Motif Project Patreon Links to Heather Online Website: http://alpennia.com Email: Heather Rose Jones Mastodon: @heatherrosejones@Wandering.Shop Bluesky: @heatherrosejones Facebook: Heather Rose Jones (author page) Links to Anbara Salam Online Website: anbarasalam.com Instagram: @anbarasalam

With so much money and power, royals were able to invent some pretty unique and creative ways to slay their enemies, or accidentally seal their own doom. From a Chinese Emperor's deadly elixir of life to a steamy Roman romance that got a little too scalding hot. From a court jester so hilarious he made a Spanish king litrally die laughing, to a Swedish King's massive last meal of caviar, champagne and cream puffs. Let's dig up 10 truly bizarre royal deaths. 1. Hatshepsut, Pharaoh of Egypt 1507–1458 BC, Toxic Lotion 2. Qin Shi Huangdi, Emperor of China 259 - 210 BC, Deadly Elixir of Life 3. Valerian, Roman Emperor 199 – 264, Forced to Drink Molten Gold 4. Fausta, Roman Empress 326, Boiled in the Bath 5. Henry I, King of England, 1068 – 1135, Over indulged in lampreys 6. Phillippe, Prince of France, 1116-1131, Horse tripped by a pig 7. Martin, King of Aragon & Sicily 1356 – 1410, Laughed to death 8. Charles II, King of Navarre 1332 – 1387, Soaked in brandy, caught fire 9. Adolf Frederick King of Sweden 1710 – 1771, Ate himself to death 10. Alexander King of Greece 1893 – 1920, bite by monkey Join me every Tuesday when I'm Spilling the Tea on History! Check out my Youtube Channel: https://www.youtube.com/c/lindsayholiday Follow me on Facebook: https://www.facebook.com/profile.php?id=100091781568503 Instagram: https://www.instagram.com/historyteatimelindsayholiday/ Tik Tok: https://www.tiktok.com/@historyteatime Please consider supporting me at https://www.patreon.com/LindsayHoliday and help me make more fascinating episodes! Intro Music: Baroque Coffee House by Doug Maxwell Music: Danse Macabre by Camille Saint-Saëns, Public Domain, Performed by Kevin MacLeod #HistoryTeaTime #LindsayHoliday Please contact ⁠advertising@airwavemedia.com⁠ if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

Last episode ended with Sir William Berkeley, on the deck of a ship in the James, watching Jamestown burn to the ground in the wee hours of September 19, 1676. The rebels under Nathaniel Bacon were ascendant, and Berkeley resolved to return to his refuge on the Eastern Shore and plot the next phase of his increasingly desperate war. Little did he know that the tide of the war was about to turn again in his favor. This episode begins in London in the summer of 1676, where Crown officials were just beginning to figure out what to do about the turmoil in Virginia, over which they had incomplete and very emotional news. Charles II made some decisions with long-term consequences for Virginia. At about the same time, in a stroke of luck - good or bad, depending on one's point of view - Bacon died rather horribly. He had done a good job building an organization with an orderly succession plan, but the rebellion had lost its most charismatic leader. A few weeks before Bacon died, at the end of September, the first of several armed merchant ships arrived in the Chesapeake, and after learning about the revolt their captains pledged their service to Berkeley. They would provide crucial support in an amphibious war against rebels along the James and York rivers. One of the captains, Thomas Grantham of the powerful 500-ton Concord, emerged as a courageous and wise diplomat, and would do more than anyone to end the rebellion in early January, 1677. At the end of the war, Berkeley mopped up, and prosecuted and executed most of the leaders of the rebellion. Richard Lawrence, however, disappeared, and was never seen again. The episode ends with the arrival of royal commissioners and a thousand English regular infantry at the end of January, which would be more bad news for Sir William Berkeley. My Substack Check out the new merch store! X – @TheHistoryOfTh2 – https://x.com/TheHistoryOfTh2 Facebook – https://www.facebook.com/HistoryOfTheAmericans Selected references for this episode (Commission earned for Amazon purchases through the episode notes on our website) James D. Rice, Tales from a Revolution: Bacon's Rebellion and the Transformation of Early America Wilcomb E. Washburn, The Governor and the Rebel: A History of Bacon's Rebellion in Virginia Charles McLean Andrews, Narratives of the Insurrections, 1675-1690 Robert Beverley, The History and Present State of Virginia

Go to www.LearningLeader.com for full show notes This is brought to you by Insight Global. If you need to hire one person, hire a team of people, or transform your business through Talent or Technical Services, Insight Global's team of 30,000 people around the world has the hustle and grit to deliver. My Guest: Helen Lewis is a staff writer at The Atlantic and author of The Genius Myth: Great Ideas Don't Come from Lone Geniuses.  Notes: Shakespeare: Talent + Luck + Timing - William Shakespeare died in 1616 at age 52, celebrated but not yet immortal. His icon status required massive luck: friends published the First Folio (saving King Lear), then 50 years later, Charles II reopened England's theaters after Puritan closures and needed content. Companies turned to Shakespeare's IP, adapting his work (including changing tragedies to happy endings). Helen: "If anyone deserves to be called a genius, it's him. But he died as a successful man of his age. Scenius Over Genius - Brian Eno coined "scenius" - places that are unusually productive and creative. Shakespeare moved from Warwickshire to London for the theaters and playwrights. Helen: "You don't just have to be Leonardo, you also need Florence... Where do you find the coolest, most interesting bleeding edge of your field?" Modern example: Joe Rogan's Comedy Mothership in Austin created an alternative to LA/NYC for comedians like Shane Gillis and Tony Hinchcliffe. Ryan: "Put yourself in rooms where you feel like the dumbest person... force you to rise up, think differently, work harder." Tim Berners-Lee vs. Elon Musk - Tim Berners-Lee invented the World Wide Web. Has knighthood, lives an ordinary life, kids named Alice and Ben. Most people have never heard of him. Elon Musk has a lot of children, talks about his genes needing to live on, and lives a very public life. Helen: "We overrate the self-promoters, the narcissists. We demand oddness and specialness... We don't call modest people geniuses because they're too normal." Elizabeth Holmes (Theranos) and Sam Bankman-Fried (FTX) exploited this - looked like a genius (Steve Jobs cosplay, messy math prodigy) but stood on houses of cards. Trauma and the "I'll Show You" Engine - Matthew Parris wrote Fracture after noticing how many "great lives" had traumatic childhoods - loss of parents, being unloved, bullied. Helen: "I don't think that's necessarily genius in objective achievement. It's more like a hunger for recognition or fame... a kind of 'I'll show all of you' engine." Stephen Hawking on IQ - Stephen Hawking: "I have no idea. People who boast about their IQ are losers." The Flynn Effect shows average IQ rose over the 20th century through better nutrition, schooling, and living conditions. Higher IQ correlates with better outcomes. But at the top end, every IQ point ≠ is one success point. Christopher Langan (the highest IQ guy) thinks he has a theory to overturn Einstein, and that Bush did 9/11 to cover it up. No history of achievement. Helen: "Smart people don't always prosper. You need the gears that connect the engine to the wheels on the road." Conspiracy Theories: Narcissism as Driver - Narcissism is the most correlated personality trait with conspiracy thinking. Helen: "The sheeple, the NPCs think this, but I alone have seen the truth. It positions you as the protagonist of reality." The Internet is a "confirmation bias engine." But conspiracies are sometimes true (Epstein's corrupt plea deal), which is why conspiracy thinking persists. Researcher Karen Stenner's solution: Get back to depoliticized conspiracies like Bigfoot, crop circles, Area 51 - harmless things that got people outside instead of "shoot up a pizza restaurant." The Beatles: Finiteness Creates Legend - Psychologist Han Isaac said geniuses should either die before 30 or live past 80. Middle is "eh." The Beatles had both: a short career that ended definitively, then John Lennon was shot at 40, frozen in time. Paul McCartney lives on, performs at Glastonbury with John's vocals. Craig Brown: "The Rolling Stones just go on and on, but there's never as much of the Beatles as you want." Quality Over Quantity - Helen: "Incentive now is producing constantly for algorithms... That's neither fun nor produces the best work." Early career: say YES. Later career: "The most important thing you can say is no." Her metric: "Can I say honestly, that was the best I could do? I didn't cut corners. That's the metric." Podcast: advised to do 2-3 episodes weekly for rankings, has been doing weekly for 10.5 years. Shows that went daily? He stopped listening. "I'm gonna increase the quality bar, not the quantity." Robert Greene: "Do not speak unless you can improve upon the silence." Improving the Silence - "My dad's not the loudest at family gatherings, doesn't have the most words, but when he speaks, we all stop and listen. That's who you want to be." Applies to meetings: people vomit garbage to show how smart they are instead of waiting for something valuable. When you speak, people should want to listen. Thomas Edison: Execution Over Ideas - The Light bulb wasn't Edison's conceptual innovation - the idea dated to Humphrey Davy. What was incredible: Edison made it work (vacuum seal, filament) and created the New York power grid. Helen: "Lots of people can have the idea that a man should be an ant. Not everybody can write the Ant-Man screenplay and have it produced." His Menlo Park lab lasted because he worked with brilliant people on problems they cared about. Logbook shows assistants' names on breakthroughs - collaborative. We underrate logistics and execution. Most "light bulb moments" are actually slow, incremental, contested creations. Why Helen Chooses Teams Over Independence - Could go independent on Substack for more money. Works at The Atlantic for: resources, legal support, editorial integrity, and colleagues she doesn't want to let down. Helen: "You must have people in your life, you think, I wanna do work that they like. Finding those people who make you your best version of yourself." Ryan connects to athletics: "Being surrounded by people better than me forces me to raise my game. That's why we want to be part of a great team." Sample First, Specialize Later - High achievers have "hot streak" later, but sample early - trying different things, learning transferable skills. Helen: "Take the first job at a publication you could learn from. Even if not wildly interested, if it's good and they'll hold you to high standards, do it. Your second job is infinitely easier to get than your first." Work Around People Who Care - Helen: "If you work somewhere where no one cares, it's very hard. You can't care on your own. You'll become infected by the apathy around you." Nothing is more boring than a job you don't care about. Don't Wait to Live - Some devote long hours to something for money, promising they'll retire at 30 and then live. Helen: "What if you spent all that time chasing something and then you get hit by a truck? Don't wait for it. Just try and enjoy what you're doing right now." Quotes: "You don't just have to be Leonardo, you also need Florence."  "We overrate the self-promoters and underrate the humble achievers."  "Smart people don't always prosper. You need the gears that connect the engine to the wheels."  "The most important thing you can say is no."  "Do not speak unless you can improve upon the silence." - Robert Greene "You can't care on your own. You'll become infected by the apathy around you."  It's funny that we have come to use the phrase ‘lightbulb moment' to describe a momentary flash of inspiration, because the birth of the lightbulb was slow, incremental, and highly contested.

In this engaging episode of the Anglotopia podcast, Lady Violet Manners shares her unique experiences growing up in Belvoir Castle, discussing the rich history of her family and the castle itself. She delves into her transition from aristocrat to tech entrepreneur with the launch of HeritageXplore, a platform aimed at connecting people with independent historic houses. Lady Violet also introduces HeritageXplore Luxe, a bespoke tour experience, and the Artisan in Residence program, which will bring contemporary art to historic settings. The conversation touches on the future of heritage tourism, the impact of popular culture on travel, and Lady Violet's recommendations for must-visit stately homes in the UK. Links HeritageXplore HeritageXplore Luxe Belvoir Castle Hidden Heritage Podcast Lady Violet Manners' Instagram Friends of Anglotopia Club Takeaways Lady Violet shares her unique experience growing up in Belvoir Castle. Belvoir Castle has a rich history and has undergone significant restoration. The importance of women in the history of Belvoir Castle is highlighted. Lady titles in the UK come with responsibilities and a sense of duty. Heritage Explorer aims to connect people with independent historic houses. The platform offers unique experiences and tours of historic homes. Heritage Explorer Lux provides bespoke tours with custodians of historic houses. The Artisan in Residence program will create contemporary art inspired by historic houses. AI technology may enhance visitor experiences in historic homes. Lady Violet recommends several must-visit stately homes for Americans. Soundbites 1. On Growing Up in a Castle "When my parents inherited Belvoir in 1999, it was termed to be a basket case by the trustees because it was just so in debt and in need of so much work and restoration." 2. Teenage Entrepreneurship "I had this little electric car... I decided I'd start charging all the children—I charged them a pound to take their children around for about 20 minutes around the north terrace. The car was so slow, I think a pound probably was quite a punchy price, but nevertheless it was paid." 3. The Ice Cream Shop Mishap "My sister and I ran the ice cream shop for a summer. And it was only halfway into running it that we realized we were charging people incorrectly. We were charging for the cone and the ice cream separately. So our margins were two times what they should have been." 4. Castle History and Etymology "Robert de Tordini... got up there, this is prior to obviously building anything, said Bellevoire, meaning beautiful view. English British people could not pronounce Bellevoire, they weren't educated to be able to speak French. And so as a bit of a rally cry against Tordini... they chose not to ever adhere to calling Belvoir by its correct French name and instead decided to call it Belvoir." 5. A Strong-Willed Duchess "Elizabeth the fifth Duchess of Rutland... famously arrived at the Charles II castle, Belvoir Castle, and declared to her husband, a very patient husband, this is not romantic enough for me. If I am to live here, this will not do. And so convinced her husband in a very short period of time to allow her to basically tear down the Charles II castle." 6. On Being a Lady in Modern Times "100 years ago, being a lady meant a very different thing. You undoubtedly would have done very little in the form of work... It doesn't translate to much in the 21st century, but it's a huge honor... it's important in my mind that we kind of fundamentally beyond the title earn our keep." 7. The Independent House Experience "There's nothing more magical than going around an independent house. More often than not, you'll either see a paper left out from the day before... There's much more of a sense of, you're walking into a living and breathing history that's being written every day." 8. The COVID Inspiration "Coming out of COVID, I really got the sense that more and more people are kind of in the business of making memories and not buying things... The value that we put on making a memory in an incredibly beautiful place is something that finally we're valuing more so than the car that you potentially want to drive." 9. Artists in Residence Program "It will be the first time really in essentially a century that contemporary art has been born out of these historic houses and inspired by them. Reynolds, Sargent, so many of those artists from bygone eras would often be in residence at these historic houses... We're pairing together the contemporary world with the old world, and when they collide, they create the most beautiful, most enriching experiences." 10. Heritage Meets AI "I'm really excited, kind of rather controversially, about the marriage of heritage and AI... I love this idea of being able to interact with something in real time that can give you affirmative answers from a trusted large language model about the painting that you're looking at and the story behind that painting... I don't doubt that AI and Heritage are gonna merge and marry at some point in the future." Chapters 00:00 Growing Up in a Castle 07:06 The History of Belvoir Castle 14:54 Family Legacy and Notable Figures 20:31 Understanding Aristocratic Titles 25:28 From Aristocrat to Tech Entrepreneur 35:35 Growth and Recognition in Heritage Tourism 36:22 The Hidden Heritage Podcast 39:14 Heritage Explore: Booking and Experience Platform 42:21 Experiential Travel and Heritage Explore Lux 46:38 Artisan Residence Program and Cultural Membership 55:13 The Future of Heritage Tourism and AI Integration 59:56 Top Stately Homes for American Visitors 01:07:04 anglotopia-podcast-outro.mp4 Video Version

Charles II marries Catherine of Braganza, and the Portuguese Princess brings her new husband the city of Tangiers and the islands of Bombay. One of these will become a stronghold of the British Empire. The other will not. Alice Hunt, Republic, 2024. Michael Braddick (ed.), The Oxford Handbook of the English Revolution, 2015. Jonathan Healey, The Blazing World, 2023. Anna Keay, The Restless Republic, 2022. Rebecca Rideal, 1666: Plague, War, and Hellfire, 2016. Charles Wilson, England's Apprenticeship: 1603-1763, 1975. David Veevers, The Origins of the British Empire in Asia, 1600-1750, 2020. John Childs, General Percy Kirke and the Later Stuart Army, 2014. Philip Stern, The Company-State: Corporate Sovereignty and the Early Modern Foundations of the British Empire in India, 2011. Learn more about your ad choices. Visit megaphone.fm/adchoices

Taken from the letters of Mary of Modena, this is the story of the Queen Consort and the women in her court who reshaped the culture and conventions of her time.Show Notes:Carol Ann Lloydwww.carolannlloyd.com@shakeuphistorypatreon.com/carolannlloydThe Tudors by NumbersCourting the Virgin Queen Breeze Barringtonwww.breezebarrington.comhttps://allthingsseventeenthcentury.substack.com/@breeze_barringtonThe Graces: The Extraordinary Untold Lives of Women at the Restoration CourtAvailable from Blackwell's: Blackwells.co.ukHistory shows us what's possible.

“The Habsburgs ruled half of Europe with a chin that entered the room five minutes before they did,” is one of those witticisms that made the 19th century so amusing. But by then the Habsburg jaw had long receded. It had its heyday in the 16th and 17th century when people in Spain called out to the future emperor Charles V: “Your majesty, shut your mouth! The flies of this country are very insolent.” And when they looked at his later descendant, king Charles II who was probably the worst affected, they said, he was “more Habsburg than human”. But where is the Habsburg Jaw from? The view repeated again and again in history books is that it came from Cymburga of Masovia, the wife of duke Ernst the Iron, but was she really responsible? Or was it something quite different that caused that deformation, and what has it to do with the prostration of duke Friedrich IV before emperor Sigismund in 1415?That is what we are looking at in this episode.The music for the show is Flute Sonata in E-flat major, H.545 by Carl Phillip Emmanuel Bach (or some claim it as BWV 1031 Johann Sebastian Bach) performed and arranged by Michel Rondeau under Common Creative Licence 3.0.As always:Homepage with maps, photos, transcripts and blog: www.historyofthegermans.comIf you wish to support the show go to: Support • History of the Germans PodcastFacebook: @HOTGPod Threads: @history_of_the_germans_podcastBluesky: @hotgpod.bsky.socialInstagram: history_of_the_germansTwitter: @germanshistoryTo make it easier for you to share the podcast, I have created separate playlists for some of the seasons that are set up as individual podcasts. they have the exact same episodes as in the History of the Germans, but they may be a helpful device for those who want to concentrate on only one season. So far I have:The OttoniansSalian Emperors and Investiture ControversyFredrick Barbarossa and Early HohenstaufenFrederick II Stupor MundiSaxony and Eastward ExpansionThe Hanseatic LeagueThe Teutonic KnightsThe Holy Roman Empire 1250-1356

Where does Emperor Nero fit in the pantheon of history's worst f*ckboys?Does he measure up against the likes of previous episodes on Charles II or Raphael? Is he the worst of the lot? And what strange sex games did he like to play?Helping Kate getting to know the awful Emperor Nero is returning guest, Rome-based historian and tour guide, Alex Meddings.This episode was edited by Tom Delargy and produced by Stuart Beckwith. The senior producer was Charlotte Long.Please vote for us for Listeners' Choice at the British Podcast Awards! Follow this link, and don't forget to confirm the email. Thank you!Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  You can take part in our listener survey here.All music from Epidemic Sounds. Betwixt the Sheets: History of Sex, Scandal & Society is a History Hit podcast. Hosted on Acast. See acast.com/privacy for more information.

Why is Chatham High-street both futuristic and riddled with the past? Why was it a magnet for historical figures such as King John, Charles II, Nelson and Charles Dickens, and the location for some of the most totemic moments in British history? Is it really a melting pot of every epoch - from the Roman invasion of Britain, to the Napoleonic Wars, and to the Second World War - and therefore the most historically significant high-street in the world?  ______ Try Adobe Express for free now at https://www.adobe.com/uk/express/spotlight/designwithexpress?sdid=HM85WZZV&mv=display&mv2=ctv or by searching in the app store. Learn more at https://uber.com/onourway ______ The Rest Is History Club: Become a member for exclusive bonus content, early access to full series and live show tickets, ad-free listening, our exclusive newsletter, discount book prices on titles mentioned on the pod, and our members' chatroom on Discord. Just head to therestishistory.com to sign up, or start a free trial today on Apple Podcasts: apple.co/therestishistory. For more Goalhanger Podcasts, head to www.goalhanger.com _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producers: Tabby Syrett + Aaliyah Akude Video Producers: Harry Swan + Jack Meek + Charlie Rodwell Social Producer: Harry Balden Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

Book Title: The Blazing World: A New History of Revolutionary England, 1603-1689 Author: Jonathan HealeyHeadline: The Restoration of Charles II and Its Aftermath Following Oliver Cromwell's death in 1658 and a period of political chaos, George Monk led the army to London, eventually inviting Charles II back to restore stability in 1660. Reforms like banning Ship Money remained, and Parliament's financial power significantly increased. The Anglican Church reasserted control, leading to the repression and emigration of dissenters. Royalist revenge included the grotesque public hanging of Cromwell's corpse. 1649

Book Title: The Blazing World: A New History of Revolutionary England, 1603-1689 Author: Jonathan HealeyHeadline: James II, Catholicism, and the Glorious Revolution James II, brother of Charles II, converted to Catholicism, leading to a movement to exclude him from the throne during Charles's reign. Becoming king in 1685, James II alienated his natural supporters, the Tories, by favoring Catholics. The birth of his Catholic son solidified the fears of a perpetual Catholic monarchy. In 1688, Whigs and Tories invited William of Orange to intervene, leading to James II fleeing and the peaceful Glorious Revolution. 1649

How did coffee change England forever? In this episode, we trace the rise of coffee houses from Oxford's first shop in 1650 to London's bustling Cornhill, where pamphlets, politics, and newspapers were brewed alongside the coffee. We'll see why Charles II tried to ban them, how the Women's Petition Against Coffee mocked them, and how Lloyd's Coffee House gave birth to one of the world's great financial institutions. Coffee houses weren't just about caffeine. They were the birthplace of England's public sphere. Hosted on Acast. See acast.com/privacy for more information.

Our mini-series exploring the worst f*ckboys in history is back!In today's episode, Kate is joined by Dr. David Taylor of Oxford University to get to know the so-called Merry Monarch and the many women in his life.Was it better to be married or be a mistress to Charles II? How many lovers did he really have? And was Restoration England as fun as it sounded?This episode was edited by Amy Haddow and produced by Stuart Beckwith. The senior producer is Charlotte Long.Please vote for us for Listeners' Choice at the British Podcast Awards! Follow this link - https://www.britishpodcastawards.com/voting - and don't forget to confirm the email. Thank you!Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  You can take part in our listener survey here.All music from Epidemic Sounds.Betwixt the Sheets: History of Sex, Scandal & Society is a History Hit podcast. Hosted on Acast. See acast.com/privacy for more information.

The Tower of London has a long and notorious history of murderous political intrigue, dungeons, and famous beheadings. And for more than 300 years, the tower has also been home to a set of royally maintained ravens. Since the time of Charles II, at least six ravens have — by royal decree — made their home in the tower. They are given ample food, comfy quarters, and private burials in the moat near Traitor's Gate.Support for BirdNote is provided by Charlie and Carrie Kahle and generous listeners around the world.More info and transcript at BirdNote.org.Want more BirdNote? Subscribe to our weekly newsletter. Sign up for BirdNote+ to get ad-free listening and other perks. BirdNote is a nonprofit. Your tax-deductible gift makes these shows possible.  

Full Text of ReadingsMonday of the Twentieth Week in Ordinary Time Lectionary: 419The Saint of the day is Saint Louis of ToulouseSaint Louis of Toulouse’s Story When he died at the age of 23, Louis was already a Franciscan, a bishop, and a saint! Louis's parents were Charles II of Naples and Sicily, and Mary, daughter of the King of Hungary. Louis was related to Saint Louis IX on his father's side and to Elizabeth of Hungary on his mother's side. Louis showed early signs of attachment to prayer and to the corporal works of mercy. As a child he used to take food from the castle to feed the poor. When he was 14, Louis and two of his brothers were taken as hostages to the king of Aragon's court as part of a political deal involving Louis's father. At the court, Louis was tutored by Franciscan friars under whom he made great progress both in his studies and in the spiritual life. Like Saint Francis he developed a special love for those afflicted with leprosy. While he was still a hostage, Louis decided to renounce his royal title and become a priest. When he was 20, he was allowed to leave the king of Aragon's court. He renounced his title in favor of his brother Robert and was ordained the next year. Very shortly after, he was appointed bishop of Toulouse, but the pope agreed to Louis's request to become a Franciscan first. The Franciscan spirit pervaded Louis. “Jesus Christ is all my riches; he alone is sufficient for me,” Louis kept repeating. Even as a bishop he wore the Franciscan habit and sometimes begged. He assigned a friar to offer him correction—in public if necessary—and the friar did his job. Louis's service to the Diocese of Toulouse was richly blessed. In no time he was considered a saint. Louis set aside 75 percent of his income as bishop to feed the poor and maintain churches. Each day he fed 25 poor people at his table. Louis was canonized in 1317 by Pope John XXII, one of his former teachers. His liturgical feast is celebrated on August 19. Reflection When Cardinal Hugolino, the future Pope Gregory IX, suggested to Francis that some of the friars would make fine bishops, Francis protested that they might lose some of their humility and simplicity if appointed to those positions. Those two virtues are needed everywhere in the Church, and Louis shows us how they can be lived out by bishops. Saint of the Day, Copyright Franciscan Media

The restored monarchy ends, but not with a bang. Charles II's death, however, thrusts the question of the succession front and center.Western Civ 2.0

We introduce Louis XIV. The French King quickly bribes his way into controlling Charles II.Western Civ 2.0

Stefan Collini, FBA. Professor Emeritus of Intellectual History and English Literature, University of Cambridge.The Donald Winch Lectures in Intellectual History.University of St Andrews. 11th, 12th & 13th October 2022.In the course of the nineteenth and twentieth centuries, universities expanded to include a wide range of what came to be regarded as academic ‘disciplines'. In Britain, the study of ‘English literature' was eventually to become one of the biggest and most popular of these subjects, yet it was in some ways an awkward fit: not obviously susceptible to the ‘scientific' treatment considered the hallmark of a scholarly discipline, it aroused a kind of existential commitment in many of those who taught and studied it. These lectures explore some of the ways in which these tensions worked themselves out in the last two hundred years, drawing on a wide range of sources to understand the aspirations invested in the subject, the resistance that it constantly encountered, and the distinctive forms of enquiry that came to define it. In so doing, they raise larger questions about the changing character of universities, the peculiar cultural standing of ‘literature', and the conflicting social expectations that societies have entertained towards higher education and specialized scholarship.Handout - Lecture 3: Syllabuses1. ‘“English”, including Anglo-Saxon and Middle English along with modern English, including what we ordinarily call the “dull” periods as well as the “great” ones, is an object more or less presented to us by nature.'2. ‘In the 1880s, an exciting duel between two great publishing houses brought the price of the rival National and World Libraries (Cassell's and Routledge's, respectively) down to 3d in paper and 6d in cloth. And not only were prices cut: the selection of titles was greatly enlarged, the old standbys - Milton, Pope, Cowper, Thomson, Burns, Goldsmith, and the rest - being joined by many other authors who had seldom or ever appeared in cheap editions.'3. ‘Sir John Denham (1615-1668) is familiar from the oft-quoted couplet in his poem of Cooper's Hill, the measured and stately versification of which has been highly praised. He died an old man in the reign of Charles II, with a mind clouded by the sudden loss of his young wife, whom he had married late in life. John Cleveland (1613-1659), author of the Rebel Scot and certain vigorous attacks on the Protector, was the earliest poetical champion of royalty. Butler is said to have adopted the style of his satires in Hudibras. Colonel Richard Lovelace (1618-1658) ....'4. ‘Poetry: More advanced poems from Chaucer (e.g. The Prologue), Shakespeare, Spenser, Milton, Pope, Wordsworth, Tennyson, or from selections such as The Golden Treasury; Shakespeare, (Histories, Comedies or easier Tragedies). Prose: Plutarch's Lives, Kinglake, Eothen, Borrow, Lavengro, Ruskin, Sesame and Lilies, Frowde [sic; ?Froude], selected short studies, Modern prose Comedies (e.g. Goldsmith and Sheridan), Selections from British Essayists (e.g. Addison, Lamb, Goldsmith), Macaulay, Essays or selected chapters from The History.'5. ‘In the 1930s favourite Higher Certificate set books and authors among the various Boards include: The Faerie Queene, Marlowe's Faustus, Bacon's essays, Sidney's Apologie for Poetrie, Hakluyt, The New Atlantis, Shakespeare, Chaucer, Milton, Lamb, Carlyle, Pope, Dryden, Scott and the Romantic poets. These texts and authors changed hardly at all between 1930 and 1950 (and represent a very similar situation to that of 1900-1910).'6. ‘An Honours Degree in English Language and Literature at present entails, in every University in England, some knowledge both of Latin or Greek at the outset, and of Old English later.' This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit standrewsiih.substack.com

Charles II is dead. England has no king. So now what?Western Civ 2.0

Charles II becomes the only king in English history to be executed by the state.Western Civ 2.0

People will do crazy things to keep hold of power.The Habsburgs - one of the most powerful families in European history - were a prime example of this. To keep hold of their power, they decided they would keep their gene pool as small as possible.What were the disastrous consequences of this incest? How common was incest in royal families? And how did it all end for this dynasty, which included Charles II of Spain and Marie Antoinette?Helping Kate get to know them is historian, Associate Professor in History at Northeastern University London and descendent of the Habsburgs(!), Estelle Paranque.This episode was edited by Tom Delargy and produced by Stuart Beckwith. The senior producer was Charlotte Long.Please vote for us for Listeners' Choice at the British Podcast Awards! Follow this link, and don't forget to confirm the email. Thank you!Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  You can take part in our listener survey here.All music from Epidemic Sounds.Betwixt the Sheets: History of Sex, Scandal & Society is a History Hit podcast.

From the publisher: "In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general.Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery...Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins—boundless opportunity coupled with subjugation and displacement—reflects America's promise and failure to this day."Russell Shorto's website can be found at https://www.russellshorto.com/Information on his book can be found at https://wwnorton.com/books/9780393881172Support our show at https://patreon.com/axelbankhistoryAxelbank Reports History and Today" can be found on social media at https://twitter.com/axelbankhistoryhttps://instagram.com/axelbankhistoryhttps://facebook.com/axelbankhistory

Preview: Colleague Gregory Copley reports King Charles does President Macron a favor by inviting for a state visit at Windsor Castle. More soon. 1675 CHARLES II.

Good evening: The show begins in the markets as Brett Arends of MarketWatch comments on the panic. With wit. Two positions recommended: cash or fetal. 1930 CBS EYE ON THE WORLD WITH JOHN BATCHELOR FIRST HOUR 9-915 #MRMARKET: Jerome Powell the Scapegoat. Brett "Break the Glass" Arends, MarketWatch 915-930 #MRMARKET: Fear Selling. Brett Arends, MarketWatch 930-945 #SMALLBUSINESSAMERICA: Elon Musk. @GeneMarks @Guardian @PhillyInquirer 945-1000 #SMALLBUSINESSAMERICA: How to Weather Tariffs. @GeneMarks @Guardian @PhillyInquirer SECOND HOUR 10-1015 Space Force: Orbital Bomber. Henry Sokolski, NPEC 1015-1030 Lancaster County: No Panic at the Markets. Jim McTague, Former Washington Editor, Barrons. @McTagueJ. Author of the "Martin and Twyla Boundary Series." #FriendsOfHistoryDebatingSociety 1030-1045 #POTUS: No Penalty Without Law. Richard Epstein 1045-1100 Tariffs: Unwise at Any Speed. Richard Epstein THIRD HOUR 1100-1115 5/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as "astonishing" (New York Times) and "literary alchemy" (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings. 115-1130 6/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) 1130-1145 7/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) 1145-1200 8/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) FOURTH HOUR 12-1215 #PACIFICWATCH: #VEGASREPORT: Nickel and Diming. @JCBliss 1215-1230 #ITALY: La Dolce Vita Orient Express 1230-1245 NASA: Isaacman confirmation starting. Bob Zimmerman, BehindtheBlack.com 1245-100 AM Moon: Inbound asteroid 2032. Bob Zimmerman, BehindtheBlack.com

5/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025  by  Russell Shorto  (Author) https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings. 1671 NEW AMSTERDAM

6/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025  by  Russell Shorto  (Author) https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings. 1671 NEW JERSEY, PENNSYLVANIA

7/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025  by  Russell Shorto  (Author) https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings. 1655 REMBRANDT "CHRISTENING"

8/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025  by  Russell Shorto  (Author) https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings. 1640 NEW AMSTERDAM

3/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by  Russell Shorto  (Author) 1854 PENN'S GRAVE https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings.

4//8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by  Russell Shorto  (Author) 1883 https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings.

2/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by  Russell Shorto  (Author) 1696 PENN AND CALLOWHILL https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings.

1/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by  Russell Shorto  1689 PENN AND CHARLES II https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “literary alchemy” (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings.

Good evening: The show begins with a European debate, should we acquire a Eurobomb? 1953 NEVADA CBS Eye on the World with John Batchelor FIRST HOUR 9-915 3 Eurobomb: Fantasy or Next? Anatol Lieven, Quincy Institute 915-930 #NATO: Can Europe Rally Without the US? Anatol Lieven, Quincy Institute 930-945 1/2: Remembering Baroness M. Thatcher, Charlie Cooke, Civitas Institute, NRO 945-1000 2/2: Remembering Baroness M. Thatcher, Charlie Cooke, Civitas Institute, NRO SECOND HOUR 10-1015 #Canada: Green PM Mark Carney. Mary Anastasia O'Grady, WSJ 1015-1030 #MrMarket: Tariffs Cost Manufacturing Jobs. Veronique de Rugy, Mercatus 1030-1045 #PPRC: Tariffs Crush the CCP Export Driven Model. #ScalaReport: Chris Riegel CEO, Scala.com @Stratacache. 1045-1100 #Canada: Premier Doug Ford of Ontario Offers a Deal to the Trump Administration. Conrad Black, National Post THIRD HOUR 1100-1115 1/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) https://www.amazon.com/Taking-Manhattan-Extraordinary-Created-America/dp/0393881164/ref=tmm_hrd_swatch_0 The author of The Island at the Center of the World offers up a thrilling narrative of how New York―that brash, bold, archetypal city―came to be. In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, the military officer who led the English flotilla bent on destruction, changed his strategy once he encountered Peter Stuyvesant, New Netherland's canny director general. Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an invention, the result of creative negotiations that would blend the multiethnic, capitalistic society of New Amsterdam with the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. The book draws from newly translated materials and illuminates neglected histories―of religious refugees, Indigenous tribes, and free and enslaved Africans. Taking Manhattan tells the riveting story of the birth of New York City as a center of capitalism and pluralism, a foundation from which America would rise. It also shows how the paradox of New York's origins―boundless opportunity coupled with subjugation and displacement―reflects America's promise and failure to this day. Russell Shorto, whose work has been described as "astonishing" (New York Times) and "literary alchemy" (Chicago Tribune), has once again mined archival sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings. 115-1130 2/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) 1130-1145 3/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) 1145-1200 4/8: Taking Manhattan: The Extraordinary Events That Created New York and Shaped America Hardcover – March 4, 2025 by Russell Shorto (Author) FOURTH HOUR 12-1215 #NewWorldReport: Tariffs and Mexico and Brazil. Trouble in Panama. Latin American Research Professor Evan Ellis, U.S. Army War College Strategic Studies Institute. @RevAnEllis #NewWorldReportEllis 1215-1230#NewWorldReport: Mexico and the Cartels, Latin American Research Professor Evan Ellis, U.S. Army War College Strategic Studies Institute. @RevAnEllis #NewWorldReportEllis 1230-1245 #NewWorldReport: SecState Rubio Visits Jamaica, Guyana, Suriname. Latin American Research Professor Evan Ellis, U.S. Army War College Strategic Studies Institute. @RevAnEllis #NewWorldReportEllis 1245-100 AM #NewWorldReport: Good News in Buenos Aires. Latin American Research Professor Evan Ellis, U.S. Army War College Strategic Studies Institute. @RevAnEllis #NewWorldReportEllis