"The public upsurge of piety that became known as the Evangelical Revival in Britain and the Great Awakening in America did not arise out of thin air. Besides the direct influence on continental Pietism, it also benefitted from two movements closer to home. First was a powerful international network of dedicated Calvinists who read each other’s devotional works and eagerly followed news about Calvinist reforms elsewhere in Europe. This network enjoyed two strongholds in the English-speaking world. The Puritans in England, who had mobilized during the reign of Queen Elizabeth I (1558-1603) in order to push the Protestant Reformation further, were joined by the Calvinists of Scotland, who were led by the indomitable John Knox, in their pursuit of personal godliness combined with national reform. When monarchs James I (1603-1625) and Charles (1625-1649) frustrated these efforts in England, several thousands Puritans migrated to the wilderness of New England in order to set up a “godly Commonwealth” of the sort that English circumstances prevented. Scottish Puritans and the Puritans of Old and New England retained a great deal of medievalism, especially an understanding of Christianity as always corporate or even national, as well as personal. But they also promoted innovations (like the personal conversion) and underscored specific teachings of the general Protestant inheritance (like the need for saving grace) that fed directly into later evangelical movements. The other home-grown influence came from an unlikely source. The High Church party in the Church of England stressed the more Catholic elements in Anglican tradition and also emphasized the necessity of loyalty to the monarch. Later evangelicals drew not so much from these matters of principle as from the practices these Anglicans used to pursue their goals. Beginning in the late seventeenth century, they created voluntary organization, more or less outside the boundaries of the official state church, and they stressed the need for disciplined personal religion and active social outreach. These self-conscious traditionalists also stressed the “primitive Christianity” of the New Testament and the early church as a corrective to their age’s worldliness. They sang the psalms and even a few newly written hymns as a means of encouraging holiness. Most significant, they organize “societies” to promote personal religion and exert an influence for God on society. Early evangelicals poured a new wine into what they inherited, but the wineskins often came from their High Church Anglican predecessors."