By G. J. R. Parry
This e-book bargains with the concept 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 conditions of Tudor England. The booklet explains how the mentality of Harrison, a university-trained Protestant, unearths a coherent worldview established upon a selected view of heritage which he utilized to many parts of up to date obstacle: the total reformation of the church, the advance of society, the elimination of monetary injustice, the reorientation of functional lifestyles and the restraint of the damaging hypothesis present in typical philosophy. Dr Parry attracts upon a different and formerly unknown manuscript resource, Harrison's interpretation of global background, which gives strangely exact information regarding how one person interpreted the area.
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Additional resources for A Protestant Vision: William Harrison and the Reformation of Elizabethan England
48v). Some o f these persisted in the Elizabethan Church, and Harrison abolished them at Radwinter - see below, pp. 147-54. T C D M S 165, fo. 304V. , fo. 6r. 50 This inheritance had an important impact on Harrison's historical understanding. Most obviously, in his eyes it gave history a teleological dynamic, for history only existed to give realisation to prophecy. Time also acquired for him a dynamic quality which it does not have for us, because being coterminous with history it shared its purposes.
For al those things which d o delight us under the colour o f vertue, are like unto wine corrupted with the mustie caste', since 'the verie affections... 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.
It thus forms part of the universal rational argument available at all times: 'That which we say in this case of idolatry, serveth all other things, wherin the like kind of general blindness hath prevailed against the manifest laws of reason'. To Harrison, however, this idolatry itself reflected the weakness of unaided human reason in the face of Satan's subversion, for the Israelites attributed Canaanite prosperity to their nature gods, and turned away from the evidence of providential history, which Isaiah reasserted (Is.
A Protestant Vision: William Harrison and the Reformation of Elizabethan England by G. J. R. Parry