By G. J. R. Parry
This e-book offers with the idea of William Harrison, a widely known Elizabethan highbrow, whose principles are major mainly simply because they can be consultant of the thoroughgoing Protestantism which tailored continental reformed principles to the situations of Tudor England. The booklet explains how the mentality of Harrison, a university-trained Protestant, finds a coherent worldview established upon a selected view of heritage which he utilized to many parts of latest problem: the total reformation of the church, the development of society, the elimination of monetary injustice, the reorientation of sensible existence and the restraint of the damaging hypothesis present in common philosophy. Dr Parry attracts upon a special and formerly unknown manuscript resource, Harrison's interpretation of global heritage, which supplies surprisingly particular information regarding how one person interpreted the realm.
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Additional info for A Protestant Vision: William Harrison and the Reformation of Elizabethan England
72 Harrison's analysis revealed a different meaning in history, and one which he found specially relevant to the unsatisfactory state of the Elizabethan Church. , fos. 1301", 89V; cf. Melanchthon, Carion's Chronicle, fo. 17V. P. Christianson, Reformers and Babylon (Toronto, 1978), p. 11, points out that for English interpreters the 'oppressed' and 'Imperial' themes were not mutually exclusive; see Fraenkel, Testimonia Patrum, pp. 66, 95—6. 73 This 'good rule' was more than a nod to convention, for it arose from the history of the True Church, pregnant with implications for the Elizabethan Church which had been momentarily reprieved from persecution.
201 v. N o t e that Harrison felt it necessary in 1565 to emphasise his fears about persecution from 'thatJezebel' Mary Tudor, at a time when Elizabeth's credentials as a godly prince were coming under closer scrutiny. The Two Churches 31 the future, while Melanchthon perceived greater cause for optimism about the state of the Church before the Second Advent. Like other Elizabethan radicals Harrison expressed his despair in a familiar type, which seemed to prefigure the end of the visible Church by the time immediately before the Incarnation.
Augustine, Confessions, pp. 229, 281, 235. 40 A Protestant Vision Although Calvin also dismissed the 'evile and hurtfull speculations' of the ungodly, since 'For why God so long differed it, is neither lawful nor expedient for us to enquire', here the question is already transmuted. For Calvin obviously had some grasp of a time before recorded history, a conception resembling ours and one which only served to emphasise for him the test of faith in God's concealment of His will. He deplored the 'wantonesse' of those who 'quarrel wyth God for that the emptynesse wherein nothyng is conteyned, is a hundred tymes more'.