By G. J. R. Parry
This booklet 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 rules to the situations of Tudor England. The e-book explains how the mentality of Harrison, a university-trained Protestant, unearths a coherent worldview established upon a specific view of heritage which he utilized to many parts of up to date crisis: the full reformation of the church, the advance of society, the removing of financial injustice, the reorientation of useful existence and the restraint of the damaging hypothesis present in average philosophy. Dr Parry attracts upon a different and formerly unknown manuscript resource, Harrison's interpretation of global heritage, which supplies surprisingly specified 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
Therefore much can be learned about Harrison's outlook by examining his individual application of the concept of the Two Churches. Harrison believed that spiritually he had been reborn early in 1558 as a member of the True Church, and that that rebirth made him contemporaneous with all the Elect in their unceasing conflict with Satan. Therefore it is more illuminating to examine what Harrison found most relevant to his own experiences in the history of the Elect than to trace the roots of his belief in their conflict with the Church of Cain.
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*.
In an analogous situation Harrison had sifted the knowledge he had acquired when a papist, and amongst the rejected dross was the Hermetic philosophy to which Orpheus had been deemed an important witness. Orpheus' attempt to explain parts of human experience by something other than the doctrine transmitted by the covenant line, revealed his failure to subordinate his reason to the revelations of divine grace. This crucial failing found active expression in the contrast between Orpheus' repetition of error and Isaiah's 'most vehement admonitions, reprehensions and consolations evermore applying the doctrine as he saw cause and the estate of the people and children of Israel required'.
A Protestant Vision: William Harrison and the Reformation of Elizabethan England by G. J. R. Parry