DOCSLIB.ORG

Works of Augustus Toplady

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Works of Augustus Toplady THE WORKS OF AUGUSTUS TOPLADY VOLUME 2 THE WORKS OF AUGUSTUS M. TOPLADY, A.B. LATE VICAR OF BROAD HEMBURY, DEVON. _____________________________________ NEW EDITION, WITH AN ENLARGED MEMOIR OF THE AUTHOR _____________________________________ IN SIX VOLUMES ____________ VOL. 2 ____________ LONDON: PRINTED FOR WILLIAM BAYNES AND SON, PATERNOSTER ROW; AND H. S. BAYNES, EDINBURGH ___________ 1825 As Published By Grace-eBooks.com 2015 Book II - Works of Augustus Toplady Calvinism XVI - The Judgment of the most eminent English Martyrs,... SECTION XVI. The Judgment of the most eminent English Martyrs, and Confesssors, who suffered Death, or Persecution, after the Overthrow of the Reformation by Queen Mary I. WE have seen in the three preceeding Sections, 1. That the reformers of the Church of England were zealous Calvinists, as to matters of doctrine: 2. That Calvin himself had a very considerable hand in reducing our liturgy to that purity and excellence which it still retains: and, 3. That Calvin, Beza, Zanchius, Sadeel, Bullinger, and Gualter, entertained very respectful and affectionate sentiments, concerning the ritual, decency and order, together with the episcopal regimen, of our incomparable Church. And, to the approbation of those most learned persons, might be added (if need required) that of many other foreign Calvinists, who are deservedly numbered among the first ornaments of that century. While pious king Edward lived, the Church of England saw herself at the very pinnacle of spiritual prosperity. Her supreme visible head was a prodigy of wisdom, knowledge, and undefiled religion. Her bishops were luminaries of the first brightness: men glowing with love to God; clear in the doctrines of the gospel, and zealous in maintaining them; of eminent learning, for the most part; assertors, and patterns, of every good word and work. Had Providence been pleased to have extended the felicities of that reign, what might not have been expected from a Prince of Edward's accomplishments; and from a choir of prelates, whom grace, abilities, and almost every useful attainment, concurred to render venerable? But God (whose disposals are not less wise, just, and gracious, for being at present unsearchable,) was pleased to reverse the scene. The king's death opened Mary's way to the throne; who ruled not with a sceptre, but a sword. That bigotted princess, and her Popish counsellors, knew, that the doctrines of gratuitous election, invincible grace, and justification without works, enter into the very basis of genuine Protestantism. No wonder, therefore, that, to rid the two Universities of all predestinarians, was a primary object of her attention. Free-will, conditional justification, and the merit of works, were doctrines so essential to the interests of Popery, that not to aim at (t) restoring them, would have been doing matters by halves. Therefore, "A resolution was taken, to bring into the Universities a test for purging them of all Protestants, and to prevent their re-admission for the future. This was done by way of oath, as follows: "You shall swear, by the holy contents of this book, that you shall not keep, hold, maintain, and defend, at any time, during your life, any opinion erroneous, or error of Wickliff, Huss, Luther, or any other condemned of heresy: And that you shall, namely and specially, hold as the Catholic church holdeth in all these articles, wherein lately hath been controversy, dissention, and error; as concerning faith, and works, grace and free-will, &c." Now, I have before demonstrated (particularly, in the 3d and 4th Sections of this essay), that “in all these articles," which concern “faith and works, grace and free will," the church of Rome is avowedly Arminian throughout. Consequently, by tendering the above oath to the members of the Universities, queen Mary's design was to clear those seminaries of all Calvinists; the better to make way for the re- introduction of Popery. (t) It deserves particular notice, that, A.D. 1554 (which was the year after Mary came to the crown), Bonner published a book, for the re- instruction of his diocese in the principles of Popery, entitled, A Profitable and Necessary Doctrine, containing an Exposition on the Creed, Seven Sacraments, Ten Commandments, the Pater-noster, Are Maria, &c. A considerate part of which was taken out of the Pia et Catholica Institutio, which had been published in the reign of Henry VIII. See the Biogr. Dict. vol. ii. p 264 - Thus Sellon's Arminian letter to the vicar of Broad Hembury, as also Dr. N.'s answer to the Author of Pietas Oxoniensis, are fraught with arguments borrowed from that self-same Popish storehouse (viz. the Pia et Catholica Institutio) which furnished Bonner with materials for his pastoral letter to the diocese of London. Arminianism cares not what it eats. The foulest food will go down, so dear free-will is but kept from starving. With the same view, a proclamation was issued, in 1555, to prohibit the sale, the reading, or the keeping of any book or books, writings or works, made or set forth by or in the name of Martin Luther, O. Ecolampadius, Zuinglius, John Calvin, Bucer, Peter Martyr, Latimer, Hooper, Coverdale, Tyndal, Cranmer (w)," and other predestinarian Protestants whose names are there enumerated. Twas added, that all persons, possessing any books written by the above authors, “Shall, within the space of fifteen days next after the publication of this proclamation, bring, or deliver, or cause the said books, writings, and works, and every of them, remaining in their custody and keeping, to be brought and delivered, to the ordinary of the diocese, to be burnt," or otherwise destroyed. On which order the pious Mr. Fox makes this obvious remark: What a-do is here, to keep down Christ in his sepulchre! and yet will he rise, in spite of all his enemies (x). The truth is, queen Mary and her Spanish husband, in whose names that proclamation ran, well knew that Calvinism is the very life and soul of the reformation: and that popery would never flourish, 'till the Calvinistic doctrines were eradicated. (w) Fox, iii. p. 225. (x) Ibid. I have already given some intimation (p. 310), from bishop Burnet, of a brief confession of faith, which was drawn up and signed by the Protestant bishops and Clergymen who were then imprisoned in London, shortly after the coronation of Mary. But as Burnet's extract is (according to custom) very partial and superficial, I shall here present my readers with the entire paragraph, to which that historian so lamely refers. “Fourthly, we believe and confess, concerning justification, that as it cometh only from God's mercy through Christ, so it is perceived and had of none, who be of years of discretion, otherwise than by faith only. Which faith is not an opinion, but a certain persuasion wrought by the Holy Ghost in the mind and heart of man; wherethrough, as the mind is illuminated, so the heart is suppled to submit itself to the will of God unfeignedly; and so sheweth forth an inherent righteousness, which is to be discerned (i.e. which inherent righteousness is to be carefully distinguished) in the articles of justification, from the righteousness which God endueth us with al, justifying us; although inseparably they go together. And this we do [i.e. we preserve this important distinction between imputed and inherent righteousness] not for curiosity, nor contention sake; but for conscience sake; that it might be quiet; which it can never be, if we confound, without distinction, forgiveness of sins and Christ's righteousness imputed to us, with regeneration and inherent righteousness." Thus spake these excellent divines: adding, immediately after, “by this," (i.e. by this view of justification,) “we disallow Papistical doctrine of free-will, of works of supererogation, of merits, of the necessity of auricular confession, and satisfaction to God-wards (y)." This valuable paper was dated the 8th day of May, A.D. 1554, and subscribed by Robert Ferrar, late bishop of St. David's. Rowland Taylor. John Philpot. John Bradford. John Hooper, late bishop of Worcester and Gloucester. Edward Crome. John Rogers. Laurence Saunders. Edmund Laurence J. P. T. M. (y) Fox's Acts & Mon. vol. iii. p. 83. At the bottom of all was written, “To these things abovesaid, do I, Miles Coverdale, late (bishop) of Exeter, consent and agree, with these mine afflicted brethren, being prisoners: mine own hand.'' Now, can any person question the Calvinism of these blessed men of God, by whom the tenets of free-will and of justification by inherent righteousness, were expressly numbered among “Papistical doctrines;" and classed with “works of supererogation, merits, and auricular confession?" A great number of God's faithful servants, both ministers and people, were brought to the stake, for the testimony of Jesus, and for the word of his patience, during the short, but sharp reign of this sanguinary woman. Cranmer, Ridley, Latimer, and Hooper, having been treated of already, I shall proceed to the brief mention of some others. And here, amidst the noble army of English Martyrs, I find myself encompassed with so great a cloud of witnesses to the doctrines of grace, that I scarce know whom to select, or whom to omit. Was I to introduce them all, I should exceed every reasonable limit of brevity. I am obliged, therefore, to suppress the attestations of many precious sufferers for Christ, who witnessed a good confession even unto death, and who will be found with honour and praise and glory at his appearing. Among the few I shall produce, as vouchers for the rest, those that follow: I. Mr. John Rogers, prebendary and divinity-lecturer of St.
Load more

Recommended publications
  • Antonio Magliabechi E Le Sue Note All'«Index Librorum Prohibitorum»1
    Alfonso Mirto Antonio Magliabechi e le sue note all’«Index Librorum Prohibitorum»1 1. Gli indici dei libri proibiti Paolo III Farnese2, con la bolla Licet ab initio del 21 luglio 1542, creava la Congregazione dell’Inquisizione, conferendo a sei cardinali poteri straordi- nari3. Tra i compiti da espletare vi era quello di stabilire quali libri erano da ritenersi leciti e quali quelli da proibire; dopo varie vicissitudini e dopo che in tanti luoghi erano stati predisposti elenchi di titoli da vietare, nel 1559 fu stampato il primo indice romano4, voluto da Paolo IV Carafa5. Questi era stato per anni inquisitore generale e ciò spiega il motivo che l’indice in questione fu più severo e l’unico stilato dall’Inquisizione romana. La sua struttura rima- se, nelle linee generali, immutata per oltre un secolo: i libri furono ordinati alfabeticamente e ripartiti in tre gruppi. Nel primo erano inseriti i testi degli autori non cattolici di cui si proibiva l’intera opera; seguiva un secondo gruppo di autori dei quali si proibiva solo una singola opera e, infine, i titoli anonimi. La rigidità di quest’Indice provocò molte rimostranze e il nuovo papa Pio IV Medici6, più moderato, incaricò alcuni vescovi, riuniti a Trento per la fase fi- nale del Concilio, di preparare un nuovo elenco che sostituisse quello paolino. L’Indice, chiamato tridentino, fu promulgato nel 1564 e, pur non mutando nella sostanza, cambiò nello spirito e nelle norme generali. L’Indice tridenti- no, proprio perché non compilato dagli inquisitori, non incontrò le difficoltà del precedente per essere accettato almeno negli Stati italiani.
    [Show full text]
  • Understanding Calvinism: B
    Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked.
    [Show full text]
  • Early Modern Migrations Exiles, Expulsion, and Religious Refugees, 1400‐1700
    Early Modern Migrations Exiles, Expulsion, and Religious Refugees, 1400‐1700 Preliminary Program Thursday 19 April 6:00 – 7:00 Registration and Welcome Reception (Old Victoria College, Foyer) 7:00 – 8:00 Concert (Old Victoria College, Alumni Hall) A Kingly Entertainment in a Forraine Climate: Music for Voice, Violin Band and Lute by John Dowland, Thomas Simpson and Members of Elizabeth I's Dance Band. Musicians in Ordinary perform music by and from the repertoire of musical exiles and migrants to and from England Friday 20 April 8:00 – 9:00 Continental Breakfast (Old Victoria College, Foyer) 9:00 – 9:30 Welcome (Old Victoria College, Alumni Hall) 9:30 – 11:00 Session I 1. Strategies of Self‐Identification Chair: Gary Waite (University of New Brunswick) Tomás Mantecón (Universidad de Cantabria) Religious Experiences, Migrations and the Construction of Identities in 17th‐Century Europe Agnieszka Sliwka (University of New Brunswick) Between Displacement and Belonging: “Merry Companies” in Haarlem and Amsterdam c. 1580s‐1620s Kathryn Labelle (Ohio State University) “My Heart is All Huron”: Huron‐Wendat Identity beyond the Dispersal of 1649 2. Bodies in Flux: Blood, Race, Gender Chair: Konrad Eisenbichler (University of Toronto) Cristian Berco (Bishop’s University) Reading the Body: Migrants, Race, and Deviance in Early Modern Spain Fabrizio Titone (Universidad del País Vasco) Politics of Social Control and Exclusion in Late Medieval Sicily Jesse Spohnholz (Washington State University) The Other Face of Religious Refugees: Dutch Women Living in Germany and England, 1550‐1600 1 3. Persecution and Migration Chair: Greta Kroeker (University of Waterloo) Jonathan Ray (Georgetown University) Chaos and Community: The Formation of the Sephardic Diaspora Alessandro Pastore (University of Verona) The Shaping of a Religious Migration: The Refugees from Valtellina after the Sacro Macello of 1620 Berta Cano‐Echevarría and Ana Sáez (Universidad de Valladolid) Educating for Martyrdom: British Exiles in the English College at Valladolid 11:00 – 11:15 Break 11:15 – 1:00 Session II 4.
    [Show full text]
  • Collection « La Renaissance En Ligne »
    Lucia Felici, « La libertà dell’arbitrio nel pensiero di un intellettuale europeo del tardo Rinascimento : Justus Velsius », p. 1-14. <http://umr6576.cesr.univ-tours.fr/Publications/HasardetProvidence> Hasard et Providence XIV e-XVII e siècles Actes du cinquantenaire de la fondation du CESR et XLIXe Colloque International d’Études Humanistes Tours, 3-9 juillet 2006 publié par le Centre d’Études Supérieures de la Renaissance Responsable de publication Marie-Luce Demonet Université François-Rabelais de Tours, CNRS/UMR 6576 Mentions légales Copyright 2007-2008 – © CESR. Tous droits réservés. Les utilisateurs peuvent télécharger et imprimer cet article, pour un usage strictement privé. Reproduction soumise à autorisation. Date de publication 23 octobre 2008 Date de mise à jour Ouvrage en ligne publié avec le concours de l’Université François-Rabelais, du CNRS, du Ministère de la Recherche et de l’Enseignement supérieur, du Ministère de la Culture et de la Communication, du conseil régional du Centre, du conseil général de l’Indre-et-Loire, de l’Institut Universitaire de France Collection « La Renaissance en ligne » Hasard et Providence XIVe-XVIIe siècles Tours, CESR, 3-9 juillet 2006 Lucia Felici – 25 février 2008 – p. 1-14 Lucia Felici Università di Firenze La libertà dell’arbitrio nel pensiero di un intellettuale europeo del tardo Rinascimento : Justus Velsius Nell’Europa della seconda metà del ’500, in cui venivano sempre più definen- dosi e cristallizzandosi le strutture istituzionali e confessionali, vi furono figure che continuarono a reclamare con vigore il principio della libertà di pensiero, della legittimità della ricerca indipendente in campo intellettuale e in campo reli- gioso.
    [Show full text]
  • Damião De Góis E Seu Amigo Zaga-Zabo: a Heterogeneidade Enunciativa Na Fides, Religio Moresqve Aethiopvm
    DAMIÃO DE GÓIS E SEU AMIGO ZAGA-ZABO: A HETEROGENEIDADE ENUNCIATIVA NA FIDES, RELIGIO MORESQVE AETHIOPVM. MARIA DA CONCEIÇÃO SILVEIRA DE ALMEIDA Tese de Doutorado submetida ao Programa de Pós-graduação em Letras Clássicas, da Universidade Federal do Rio de Janeiro – UFRJ, como parte dos requisitos necessários à obtenção do título de Doutor em Letras Clássicas. Orientador: Professor Doutor Carlos Antônio Kalil Tannus. Rio de Janeiro Abril de 2008 DAMIÃO DE GÓIS E SEU AMIGO ZAGA-ZABO: A HETEROGENEIDADE ENUNCIATIVA NA FIDES, RELIGIO MORESQVE AETHIOPVM. Maria da Conceição Silveira de Almeida Orientador: Carlos Antônio Kalil Tannus Tese de Doutorado submetida ao Programa de Pós-Graduação em Letras Clássicas, da Universidade Federal do Rio de Janeiro – UFRJ, como parte dos requisitos necessários à obtenção do título de Doutor em Letras Clássicas. Examinada por: _________________________________________________ Presidente, Prof. Doutor Carlos Antônio Kalil Tannus. _______________________________________________ Profª. Doutora Alice da Silva Cunha. ________________________________________________ Profª.Doutora Vanda Santos Falseth. ________________________________________________ Prof. Doutor Airto Ceolin Montagner. ________________________________________________ Prof. Doutor Francisco de Assis Florêncio. ________________________________________________ Profª. Doutora Flora Simonetti Coelho – UERJ, Suplente. ________________________________________________ Prof. Doutor Miguel Barbosa do Rosário – UFRJ, Suplente. Rio de Janeiro Abril de 2008 Dedico Aos meus filhos, Rafael, Felipe e Guilherme, porque, depois do amor, o maior legado a um filho é o exemplo. À minha maior e eterna amiga e irmã Vanadir, que é a autora dessa parte da minha história. Ao meu inesquecível Mestre José de Oliveira Magalhães (in memoriam), quia latine scire bonum est. Agradeço, de todo coração, Ao meu ex-professor Márcio Luiz Moitinha Ribeiro, que assentou as primeiras pedras com que esse longo caminho foi aplainado; À minha Coordenadora atual, Professora Cecília Lopes de A.
    [Show full text]
  • Walther Köhler Collection
    Walther Köhler Collection Finding List Pub. Author Title Year 150 Jahre, Neue Zürcher Zeitung, 1780-1930; 1 1930 Jubiläumsschrift 17. kapitel des ägyptischen Totenbuches und seine 2 1912 religionsgeschichtliche bedeutung Aarauer Studentenkonferenz, 1920 (XXIV Christl. 3 1920 Studentenkonferenz in Aarau) 15.-17. April 1920 Abwehr der königstreuen patriotisch gesinnten 4 Neuapostolischen Gemeinde gegen feindliche 1900? Angriffe Achelis, E. Christian 5 (Ernst Christian), 1838- Praktische Theologie 1893 1912 6 Achelis, Hans, 1865-1937 Marmorkalendar in Neapel 1929 Über die Syphilisschriften Theophrasts von Hohenheim. 1. Die Pathologie der Syphilis. Mit 7 Achelis, Johann Daniel 1939 einem Anhang: Zur Frage der Echtheit des dritten Buches der Grossen Wundarznei 8 Aconcio, Iacopo, d. 1566 Satan's stratagems 1940 9 Aconcio, Iacopo, d. 1566 Jacobus Acontius' tractaat De methodo 1932 Jacobi Acontii Satanae stratagematum libri octo; Ad Johannem Wolphium eiusque ad Acontium 10 Aconcio, Iacopo, d. 1566 epistulae; Epistula apologetica pro Adriano de 1927 Haemstede; Epistula ad ignotum quendam de natura Christi. Editio critica Acontiana: Abhandlungen und Briefe des Jacobus 11 Aconcio, Iacopo, d. 1566 1932 Acontius [OVERSIZE] 12 Adam, August, 1878- Arbeit und Besitz nach Ratherius von Verona 1927 13 Adam, Karl, 1876-1966 Christus und der Geist des Abendlandes 1928 Vom Krakauer Vertrag bis zum Tode Albrechts, 14 Adam, Vertulani 1927? des ersten Herzogs von Preussen (1525-1568) Adolf Stoecker, Kämpfer und Christ, Zu seinem 15 1935 100. Geburtstag am 11. Dezember 1935 Adolph, Heinrich August 16 Theologie, Kirche, Universität 1933 Karl, 1885- Schweizerische Eidgenossenschaft im Spiegel 17 Aeberhard, Rene, 1916- auslaendischer Schriften , von 1474 bis zur Mitte 1941 des 17. Jahrdunderts Religionsdelikte in ihrer geschichtlichen Entwicklung, ihre Behandlung im geltenden Recht 18 Aebli, Fritz 1914 mit Berücksichtigung der deutschen und schweizerischen Strafgesetzentwürfe ..
    [Show full text]
  • CCP-84 7.Indd
    UDK [27-789.32+027.2] (497.5) 094(497.543Osijek)“15” Stručni rad Primljeno: 18. lipnja 2018. Prihvaćeno za objavljivanje: 28. srpnja 2019. ZBIRKE STRANIH RIJETKIH KNJIGA XVI. STOLJEĆA U KNJIŽNICAMA HRVATSKE FRANJEVAČKE PROVINCIJE SV. ĆIRILA I METODA: FRANJEVAČKI SAMOSTAN SV. KRIŽA U OSIJEKU Juraj LOKMER, Zagreb – Fila BEKAVAC-LOKMER, Zagreb Hrvatska franjevačka provincija sv. Ćirila i Metoda od 2011. godine sustavno obrađuje građu svojih knjižnica, ponajprije najvrjednije zbirke, prema međunarodnim standardima (ISBDM) primjenom suvremenih informatičkih i komunikacijskih tehnologija. Time su podatci o toj gra- đi odmah nakon obrade dostupni javnosti u elektroničkom mrežno dostupnom katalogu Pro- vincije (http://193.198.235.162). Zbirka stranih rijetkih knjiga XVI. stoljeća u knjižnici Franje- vačkog samostana Sv. Križa u Osijeku brojem jedinica (48), odnosno naslova (56) je malena, ali svojim sadržajem zanimljiva i predstavlja svojevrsnu rijetkost. Ovaj rad donosi katalog te zbirke, komentare i informacije o autorima uz svaki naslov (djelo). Zbirka obuhvaća građu tiskanu u razdoblju od 1502. do 1597. godine Ipak najveći dio zbirke čine tiskovine nastale u drugoj polovici, odnosno u zadnjim dvama desetljećima XVI. stolje- ća. Propovijedi (J. Herolt, F. Nausea-Blancicampianus, G. Pepin, J. Spangenberg, P. de Palude) u toj zbirci su za razliku od istih zbirki u drugim samostanima Hrvatska franjevačke provincije sv. Ćirila i Metoda brojem jedinica (4) izrazito malena grupa. Teološka i teološko- filozofska djela (Alexander de Hales, P. Keschinger, G. Cartusianus, I. Chrysostomus, David d’Augsbourg, B. Fumus, H. Blyssem, P. de Themeswar) čine nešto veću grupu (10) u koju, uvjetno rečeno, ulazi i djelo njemačkoga evangeličkog teologa, satiričara i predvodnika Luthe- rovih sustavnih napada na Katoličku crkvu (Erasmus Alberus, L’ Alcoran des Cordeliers, Geneve, 1578.).
    [Show full text]
  • Radical Reformation
    Radical Reformation The Radical Reformation represented a response to corruption both in the Catholic Church and in the expanding Magisterial Protestant movement led by Martin Luther and many others. Beginning in Germany and Switzerland in the 16th century, the Radical Reformation gave birth to many radical Protestant groups throughout Europe. The term covers radical reformers like Thomas Müntzer and Andreas Karlstadt, the Zwickau prophets, and Anabaptist groups like the Hutterites and the Mennonites. In Germany, Switzerland and Austria, a majority sympathized with the Radical Reformation despite intense persecution.[1] Although the surviving proportion of the European population that rebelled against Catholic, Lutheran and Zwinglian churches was small, Radical Reformers wrote profusely, and the literature on the Radical Reformation is disproportionately large, partly as a result of the proliferation of the Radical Reformation teachings in the United States.[2] Contents History Later forms of Anabaptism Non-Anabaptist Radical reformers Other movements Beliefs See also References Further reading External links History Some early forms of the Radical Reformation were millenarian, focusing on the imminent end of the world. This was particularly notable in the rule of John of Leiden over the city of Münster in 1535, which was ultimately crushed by the combined forces of the Catholic Bishop of Münster and the Lutheran Landgrave of Hesse.[3]After the Munster rebellion, the small group of the Batenburgers continued to adhere to militant Anabaptist
    [Show full text]
  • Successively Bishop of London and Archbishop of York and Canterbury
    THE REMAINS OP ARCHBISHOP GRINDAL. mt $a*fcet Society Snatitutrtu a. 33. Hi. 19 <£<£©. Sit. dFor tf)e $uWtcatton of tfje SHorfee of tfje ^atfiera antr CSatlt? ffiBritere of tfje mcformea THE REMAINS EDMUND GRINDAL, D-D. SUCCESSIVELY BISHOP OF LONDON, AND ARCHBISHOP OF YORK AND CANTERBURY. EDITED FOR CTe liarfcet Society, BY THE REV. WILLIAM NICHOLSON, A.M. RECTOR OF ST MAURICE WITH ST MARY KALENDAR, WINCHESTER. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. M.DCCCXLIII. CONTENTS. PAGE I. Biographical Notice vii II. Sermon at the Funeral Solemnity of the Emperor Fer- dinand 1 III. Dialogue between Custom and Verity 35 IV- Occasional Services for the Plague 75 1. Form of Prayer and Public Fast 84 2. Homily concerning the Justice of God 95 3. Thanksgiving for the Abatement of the Plague Ill 4. Thanksgiving for the Cessation of the Plague 115 V. Injunctions and Articles of Inquiry. i. For the Province of York: 1. Injunctions for the Clergy 122 2. Injunctions for the Laity 132 3. Injunctions to the Dean and Chapter of York 145 4. Order for the removal of Rood-lofts 154 ii. For the Province of Canterbury : 1. General Articles of Inquiry for the Metropolitical Visitation 156 2. Articles of Inquiry for Cathedral Churches 178 3. Injunctions to the Dean and Chapter of Bangor 183 4. Articles agreed upon in the Synod of 1575-6 185 5. Mandate for the publication of the above Articles 191 VI. Disputation at Cambridge a.d. 1549 193 VII. Examination of certain Londoners before the Ecclesiastical Commissioners, a.d. 1567 199 VIII.
    [Show full text]
  • Introduction
    INTRODUCTION This publication stems from a broad project to explore the activ- ities of the French ambassadors in England during the 1560s, a period when French sources of English affairs have been relatively neglected, between the exceptionally well-preserved archives of the Noailles brothers in the 1550s and La Mothe Fénelon in the 1570s. Having published what remains of the despatches of the che- valier de Seure as ambassador to England in 1560–1561,1 I turned to the question of his successor, Paul de Foix, and quickly became con- vinced that he was one of the most interesting figures to represent his country in England during the sixteenth century. De Lamar Jensen described him as ‘that indomitable dynamo of energy and talent’.2 A highly respected scholar and religious liberal, he entered modern popular consciousness when played improbably as a typical swagger- ing French sword nobleman by the footballer turned actor Eric Cantona in Shekhar Kapur’s 1998 film Elizabeth. The portrait which is the frontispiece of this book underlines the difference. Paul de Foix occupied the post of French ambassador in England during a period of upheaval and transition in both countries, from early 1562 until the spring of 1566, a period which saw civil war in France, a war between England and France, intense insecurity in England over the succession, a protracted period of rapproche- ment involving bizarre marriage negotiations between Elizabeth and the court of France and, finally, deep preoccupation both in England and France with manoeuvres in Scotland around the future of Mary Stuart.3 De Foix’s correspondence is preserved only in frag- mentary form and yet, as it survives, provides important insights into the politics and culture of both countries.
    [Show full text]
  • Downloaded License
    Church History Church History and and Religious Culture 101 (2021) 234–262 Religious Culture brill.com/chrc Inflating the Prestige of Demons Johan Wier’s Role-Playing Hans de Waardt Vrije Universiteit Amsterdam, Amsterdam, The Netherlands [email protected] Abstract In the sixteenth century, witchcraft was generally thought to be a grave danger. Specific people, a majority of them women, were believed to threaten the world as servants of the Devil. In his De praestigiis daemonum, published in 1563, the Dutch / German physician Johan Wier argued that human beings were unable to perform witchcraft and that the women who were accused were innocent but often deluded by demons into believing that they were guilty. In his plea for tolerance Wier was inspired by his brother Matthias and the spiritualist prophet David Joris. In order to convince his read- ers he used their prejudices, that he himself rejected, about the power of demons and the intellectual capacities of women. Keywords JohanWier –De praestigiis daemonum – MatthiasWier – witchcraft – demonic power – tolerance In sixteenth-century Europe witchcraft was considered a major problem. Many learned theologians and magistrates believed that witches had concluded a pact with the devil to wreak havoc with his assistance.1 It should, however, be emphasised that this view was not adopted unimpaired.2 The spiritualist 1 The major analysis of this subject is without doubt the magisterial study of Stuart Clark, Thinking with Demons: The Idea of Witchcraft in Early Modern Europe (Oxford, 1997). 2 On this see Walter Stephens, Demon Lovers: Witchcraft, Sex, and the Crisis of Belief (Chicago, 2003).
    [Show full text]
  • Da Calvino Contro Calvino Celio Secondo Curione E Il De Amplitudine Beati Regni Dei Dialogi Sive Libri Duo
    DA CALVINO CONTRO CALVINO CELIO SECONDO CURIONE E IL DE AMPLITUDINE BEATI REGNI DEI DIALOGI SIVE LIBRI DUO LUCIA FELICI Il De amplitudine beati regni Dei dialogi sive libri duo, pubblicato da Celio Secondo Curione a seguito dell’esecuzione di Michele Serveto a Ginevra, segnò la sua rottura con Calvino. Una rottura traumatica, e destinata a non sanarsi, che allontanò definitivamente dal calvinismo un uomo che pure era stato tra i suoi sostenitori, sino a divenirne un efficace propagandista nella lotta contro Roma1. Anche in questo risiede l’inte- resse di un’opera che, com’è noto, fu uno dei testi di punta nel dibattito sulla tolleranza religiosa nel Cinquecento: essa fu l’espressione di un percorso effettuato all’interno del movimento riformatore, caratterizzato dalla ripresa e dalla rielaborazione autonoma delle dottrine protestanti. Un percorso che induce a riflessioni generali sulla Riforma, innanzitutto sulla Riforma in Italia. Il De amplitudine si offre come sintesi, potremmo dire, tra la posizione espressa da Susanna Peyronel, secondo la quale il movimento riformatore italiano vide la ricezione di precisi modelli e dot- trine d’oltralpe (in particolare di quelli zwingliani e poi calviniani) e tra la posizione assunta da Massimo Firpo, che sottolinea piuttosto la stra- ordinaria creatività del movimento, la sua grande capacità di rielaborare idee importate dall’Europa e istanze proprie della cultura rinascimentale, ma non solo, fondendole insieme in concezioni originali2. Il caso di Cu- 1 La sola monografia su Curione (con l’elenco delle sue opere) resta M.K UTTER, Celio Secondo Curione: Sein Leben und sein Werk (1503-1569), Basel – Stuttgart, Helbing – Lichtenhahn, 1955.
    [Show full text]