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By G. J. R. Parry

This publication bargains with the idea of William Harrison, a well known Elizabethan highbrow, whose rules are major mainly simply because they can be consultant of the thoroughgoing Protestantism which tailored continental reformed rules to the situations of Tudor England. The booklet explains how the mentality of Harrison, a university-trained Protestant, finds a coherent worldview dependent upon a specific view of background which he utilized to many parts of up to date situation: the whole reformation of the church, the advance of society, the elimination of financial injustice, the reorientation of useful 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 historical past, which supplies surprisingly certain information regarding how one person interpreted the realm.

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Extra resources for A Protestant Vision: William Harrison and the Reformation of Elizabethan England

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He believed that agreement with Augustine was 'an abbreviation for holding 66 Luther's argument cited above, p. vii and Matt. 35 (Works St Louis, 1958, I, p. 252). 67 Augustine, claimed Melanchthon, had combatted the excesses of the 'aetas Origenica', when truth became polluted by error, by a return 'ad fontes', re-establishing the primal teaching of the Church. This enabled Melanchthon to make an almost unqualified identification between Augustine and the Apostles. Just as those reformations agreed with the Catholic faith for all time, so Melanchthon believed in the congruence between the Wittenberg and Augustinian Reformations, whose identical characters sprang from their return to original faith, reflected in their teachings and practices and transcending our equivalence between time and change.

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. Harrison felt absolutely convinced that where Satan failed to pollute true doctrine by persecution he would, as he had in the early Christian Church, 'assaie by other practizes as rest ease, wealth, [desire of] honor, induction of new rites, ceremonies and adoration of reliques to corrupt their Integrity of Judgement, and lead them more surely into ther greater damnation*.

The repeated renewals of the covenant 'which the Lorde had made with their fathers', reaffirmed Israel's election and showed that there was 'no other true faith'. Scriptural godly models were therefore normative for all times in the Church, for ' whosever will woorship God aright, and will be counted members of his Church, must follow no other way than this which is here shewed'. The covenant made all men contemporaneous, for regarding the covenant with Noah, others ' may take holde of his testimonie by faith, which were to be borne afterwards, and might assure themselves that it is the very same to them, which was promised to the sonnes of Noah'.

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