A Protestant Vision: William Harrison and the Reformation of by G. J. R. Parry
By G. J. R. Parry
This ebook bargains with the idea of William Harrison, a widely 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 conditions of Tudor England. The booklet explains how the mentality of Harrison, a university-trained Protestant, finds a coherent worldview dependent upon a selected view of historical past which he utilized to many components of latest challenge: the entire reformation of the church, the development of society, the removing of monetary injustice, the reorientation of sensible existence and the restraint of the damaging hypothesis present in average philosophy. Dr Parry attracts upon a special and formerly unknown manuscript resource, Harrison's interpretation of worldwide heritage, which gives strangely particular information regarding how one person interpreted the area.
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A Protestant Vision: William Harrison and the Reformation of Elizabethan England
This ebook offers with the idea of William Harrison, a well known Elizabethan highbrow, whose principles are major mainly simply because they can be consultant of the thoroughgoing Protestantism which tailored continental reformed rules to the conditions of Tudor England. The ebook explains how the mentality of Harrison, a university-trained Protestant, finds a coherent worldview dependent upon a selected view of heritage which he utilized to many components of latest difficulty: the entire reformation of the church, the advance of society, the elimination of monetary injustice, the reorientation of sensible lifestyles and the restraint of the harmful hypothesis present in common philosophy.
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Christmas (Parker Society: Cambridge, 1849), p. 36). The Loci Communes of Philip Melanchthon, ed. C. L. Hill (Boston, 1944), p. 145. The Two Churches 35 the fundamental principle of the love of God, * these affections are not in our power', pointed out Melanchthon, 'so that no one knows except the spiritually minded, what is the trust of God, the fear and love of God*. Thus the Protestant emphasis on fallen man's inability to keep the Decalogue undercut any pretensions which the Natural Law might have to provide an autonomous source of saving knowledge.
To this extent Orpheus was as well-equipped as the prophets to discover the lineaments of true doctrine by submitting his reason to revelation, by creatively using this inherited knowledge to go beyond what he had learned and interpret all phenomena by Scriptural criteria, rejecting error and embracing truth. However, his reliance on rational criteria limited Orpheus to repeating what he knew of God's character from his acquaintance with true doctrine. Although he assented intellectually to the Hebrew notion of history as the fulfilment of prophecy which confirmed Elect doctrines, Orpheus' dependence on reason prevented him from rejecting his previous illusions, and he * very often stumbled upon the errors of the gentiles, and such corrupted doctrine as he was trained up in'.
O f nature which are o f themselves commendable, are notwithstanding defiled with originall sinne, a n d . . degenerate from their nature: suche are mutual love betweene man and wife, fatherly love towards their children' (Commentarie.. upon.. Genesis, sig. O3r). The Two Churches 37 'untill he begin to be spirituall, through the grace of regeneration': 85 Calvin further underlined that history, not Nature, gave the clearest revelation of the divine law, for Isaiah taught that Nature teaches God; * Yet suche is the dulnesse and grossenesse of our witt' that the idolatrous misinterpreted Nature.