429 Sentences With "divines" | Random Sentence Generator

But the central struggle of Divines is economic, not political.

But the system will game around whatever regulatory rituals Congress divines.

She is the sleuth who divines the details, pieces the story together, restores order.

"It truly is just a series of marks, and in that is so much," he divines.

In other words, Divines does not take place in a utopia where the patriarchy is abolished or inverted.

Foreign film nominees were "Divines" (France), "Elle" (France), "Neruda" (Chile), "The Salesman" (Iran and France) and "Toni Erdmann" (Germany).

It would be easier to say Girlhood and Divines simply depict different sides of the same experience if the young women in Divines weren't so vivid and full of personality compared to Girlhood's underdeveloped sketches, if Benyamina's camera didn't gaze into the souls of the characters while Sciamma's just stares at their bodies.

He stares at the void and divines no answers, but expresses wonder where he finds it, and even peace when he can.

Not merely content to meet the standards of classic French cinema, Divines also plays with its male-centric codes and pulverizes them.

Far from the concern-trolling exemplified by Girlhood, Divines is much more comparable—thematically and quality-wise—to Mathieu Kassovitz's La Haine.

But his subtlety, his crooked genius, lies in never needing to be told; he divines what you desire, before you know it yourself.

But it's cool that Graw divines haptic touches even in mechanical artistic processes — for example, in the scratches and dust on Guyton's inkjet print paintings.

Never has a president been so gifted at projection, the psychological tic by which a person divines in others what's so deeply embedded in himself.

Since the colonial founding of this country, Protestant divines have been singularly obsessed with how to rationalize, justify — and ultimately sanctify — the accumulation of American wealth.

In the writings of Abbasid poets, Sufi sheikhs, Shiite divines, and Andalusian philosophers, he found a tradition of dissenters who thumbed their noses at the orthodoxy.

"A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines," wrote Ralph Waldo Emerson, perhaps presciently about our current president.

And Ms. Kim is equally good as Allison, who intuits that something's gone slightly askew in her friendship with Lauren, but little divines how dire the situation really is.

Divines got some great reviews out of Cannes this year, and now Netflix is introducing it to the world with a trailer that's all at once funny, charming, and disconcerting.

Michael's odiousness is deliberate ("To seduce," he opines, "a man divines a woman's insecurity and compliments it"), but Finn never feels like a cohesive character, just an arbitrary collection of traits.

The Caméra d'Or, for best first feature, went to "Divines," from the French director Houda Benyamina; it screened in La Quinzaine des Realisateurs, a program that runs parallel with the official selection.

Divines does critique the police for its role in the neighborhoods it is meant to make safer, especially with its ending, a similar but even more tragic and accusatory variation on the finale of La Haine.

They backed an Illinois candidate for governor who ran a television commercial playing on a deep-voiced transgender caricature, and a congressman from Georgia, Jody Hice, who divines significance in blood moons that fall on Jewish holidays.

They offered hints of the love of Mammon in the prosperity gospel and, in their gags about black poverty and naivety, a comic spin on the disdain for other blacks that Ta-Nehisi Coates, a writer, divines in Mr West.

Even when she divines his deception — the rose tattoo he displays was obtained only after he learned about Rosario's own — Alvaro's impulsive ardor, and his naked need for a woman to love him as he can love her, melts Serafina's frozen heart.

Howe's work treats as bricolage the writings of Cotton Mather and the Puritan divines, the captivity stories of Mary Rowlandson and Hannah Dustin, old bird books, Thoreau's journals, the poetry of Longfellow, dusty municipal histories, and, most of all, the poetry of Emily Dickinson.

Divines holds up next to any white male auteur's coming-of-age narrative in the French canon, be it The 400 Blows or The Life Before Us. It offers, to beautiful effect, the customary ingredients of these movies: It's by turns deadpan, crude, funny, and devastatingly sad; poetically stylized passages alternate with harsh realism.

A month earlier, he'd performed a couple of songs on "Saturday Night Live," including the title track , which begins the album: The comedy of man starts like this Our brains are way too big for our mothers' hips And so Nature, she divines this alternative We emerge half-formed and hope that whoever greets us on the other end Is kind enough to fill us in And, babies, that's pretty much how it's been ever since.

The divines associated William Laud and his followers with Catholicism, which they were even more strongly opposed to. Before the civil war, the divines saw these two groups as the greatest threat to the church. With the rise of radical sectarian movements during the war, the divines became much more concerned with these groups than polemics against Catholicism. The divines were particularly concerned with those they labeled antinomians.

The Long Parliament appointed 121 divines to the Westminster Assembly (at the time "divine", i.e. theologian, was used as a synonym for "clergyman"). Of these, approximately 25 never showed up – mainly because King Charles ordered all loyal subjects not to participate in the Assembly. To replace the divines who had failed to show up, Parliament later added 21 additional divines, known as the "Superadded Divines". The Assembly also included 30 lay assessors (10 nobles and 20 commoners).

Some philosophers and divines have evirated themselves, and put out their eyes voluntarily, the better to contemplate.

A Short Account of Scots Divines, by him, was printed at Edinburgh in 1833, edited by James Maidment.

The Assertion of Liberty of Conscience By the Independents at the Westminster Assembly of Divines. Painted by John Rogers Herbert, R.A. (1810-1890) The members of the Westminster Assembly of Divines, sometimes known collectively as the Westminster Divines, are those clergymen who participated in the Assembly that drafted the Westminster Confession of Faith. The Long Parliament's initial ordinance creating the Westminster Assembly appointed 121 ministers of the Church of England to the Assembly, as well as providing for participation on the part of 30 lay assessors (10 nobles and 20 commoners), as well as six Commissioners representing the Church of Scotland. Of the original 121 divines, approximately 25 never took their seats in the Assembly.

To the majority of the divines' dismay, an even more Erastian ordinance was proposed in March 1646. The Assembly published a protest, provoking the Commons to charge it with breach of privilege and to submit nine questions to the divines on the matter. Votes were to be included with the answers, an attempt to force the divines associated with the protest petition to reveal themselves. The Nine Queries, as they came to be called, focused on the divine right (jure divino) of church government.

Oulaya Amamra (born 12 November 1996) is a French actress known for starring in the 2016 films Divines and Tamara. She won the César Award for Most Promising Actress in 2017 for Divines. Amamra is the younger sister of director Houda Benyamina. Amamra attended Catholic school and studied classical dance for 15 years.

The Caroline Divines were a group of influential Anglican theologians active in the 17th century who opposed Lutheranism, Calvinism and Puritanism. and stressed the importance of episcopal polity, apostolic succession and the sacraments... The Caroline Divines also favoured elaborate liturgy (in some cases favouring the liturgy of the pre-Reformation church.) and aesthetics. Their influence saw a revival in the use of images and statues in churches.. The leaders of the Anglo-Catholic revival in the 19th century would draw heavily from the works of the Caroline Divines..

J. Rushworth, Historical Collections, 1692, pt > III, i, 428, 450 The result was the establishment of the Westminster Assembly of Divines.

Carmen, divines, great lords, and tailors, 'Prentices, pimps, poets, and jailers, Footmen, fine fops do here arrive, And here promiscuously they swive.

English Reformed writers in particular took up the work of defending the Reformed doctrine. The divines had a strong view of the inspiration of the Bible, and believed that God revealed himself in the propositions found in Scripture. While the issue of biblical inerrancy, the belief that there are no errors in the Bible, did not arise until the eighteenth century, the divines clearly did not believe the Bible to contain any errors. Many of the divines held a rather mechanical view of biblical inspiration, believing that not only the words and ideas but also the letters and vowel points of the Hebrew text were inspired by God.

Charles II was restored as King of England in 1660. The Caroline Divines were influential theologians and writers in the Anglican Church who lived during the reigns of King Charles I and, after the Restoration, King Charles II (Latin: Carolus). There is no official list of Caroline-era divines; they are defined by the era in which they lived, and Caroline Divines hailed from England, Ireland, Scotland, and Wales. However, of these four nations, it is Caroline England which is most commonly considered to have fostered a golden age of Anglican scholarship and devotional writing, despite the socio-cultural upset of civil war, regicide, and military rule under Oliver Cromwell.

The minor character Crop is a Brownist who is given rough treatment; and the thoroughly-humiliated Parson is compared to leading Presbyterian divines like Stephen Marshall.

He is buried in the churchyard of St Andrews Cathedral. The grave lies just west of St Rules Tower within a large group of divines and professors.

In 1643 he was elected a commissioner to the Assembly of Divines at Westminster. In 1644 he was chaplain to one of the Scots Regiments in England.

177 19th century depiction of the Westminster Assembly of Divines After the failure of the Root and Branch Bill, Parliament in 1643 called together the Westminster Assembly of Divines, a body of lay politicians, lords, and clergy whose purpose was to reform church governance.Moore, p. 323 Vane sat on this body, which met periodically until 1648, as one of the lay representatives of the Independent faction.Shaw, pp. 145–365Hosmer (1888), p.

This was a loose term for those who saw the moral law as no longer relevant for Christians. The divines saw these groups as more immediately threatening than Catholicism.

However, the king was not solely supportive of the Gelugpa school, but listened to a wide array of divines, including the Gelugpa's later rival Karmapa.Giuseppe Tucci, 1971, p. 216.

The Reverend Richard Mather (1596 – 22 April 1669) was a Puritan minister in colonial Boston, Massachusetts. He was father to Increase Mather and grandfather to Cotton Mather, both celebrated Boston divines.

While there is no authoritative list of these Anglican divines, there are some whose names would likely be found on most lists – those who are commemorated in lesser feasts of the Anglican churches and those whose works are frequently anthologised. The corpus produced by Anglican divines is diverse. What they have in common is a commitment to the faith as conveyed by scripture and the Book of Common Prayer, thus regarding prayer and theology in a manner akin to that of the Apostolic Fathers. On the whole, Anglican divines view the via media of Anglicanism not as a compromise, but as "a positive position, witnessing to the universality of God and God's kingdom working through the fallible, earthly ecclesia Anglicana".

The congregationalist divines cannot be equated with separatists and Brownists, as they had accepted episcopal ordination and remained in the Church of England. Their influence was assisted by the success of Oliver Cromwell and his New Model Army in the ongoing civil war. Cromwell and many others in the army supported congregationalism. A third group of divines were known as Erastians, a term for those who believed that the state should have significant power over the church.

Cyril Connolly: A Life. Random House; 29 February 2012. . Smith was an authority on 17th century divines. He was known for his aphorisms and epigrams, and his Trivia has been highly rated.

"Ottawa jazz fest kicks off" . Jam!, via Canoe.com DENIS ARMSTRONG Jun 22, 2007 In 2003, Norteño released an album entitled Milonga d'automne."Le tango à la mode Norteño" Radio-Canada: Divines tentations > Chroniques. Interview.

He had the intimate acquaintance of Henry Newcome, of Manchester, Richard Baxter, who preached his funeral sermon, Matthew and Philip Henry, and others; and the writings of all these divines abound in references to him.

In 1770 Rhys published an elegy on several prominent Methodist divines (Carmarthen); Rowlands also mentions three collections of religious verse by him, which he assigns to 1774. Rhys died in Llanfynydd, and was buried at Llan Fynydd.

Walter's marriage into the family was a social advance. Francis was a prolific writer on religious themes and a member of the committee of divines appointed by James I to produce the 1611 translation of the Bible.

He held it until 1646, when he was sequestered by the Westminster Assembly of divines. Viccars is mentioned in connection with Brian Walton's London Polyglot in 1652, but not subsequently. He may therefore have died around 1653.

This painting by John Rogers Herbert depicts a particularly controversial speech before the Assembly by Philip Nye against presbyterian church government. The Westminster Assembly of Divines was a council of divines (theologians) and members of the English Parliament appointed from 1643 to 1653 to restructure the Church of England. Several Scots also attended, and the Assembly's work was adopted by the Church of Scotland. As many as 121 ministers were called to the Assembly, with nineteen others added later to replace those who did not attend or could no longer attend.

Defying the king, between 12 February and 20 April 1642, each county delegation of England in the Commons chose two divines, in addition to two for each county of Wales, four for London, and two for each University (Oxford and Cambridge). County delegations often chose divines from their own county, but not always. Commons chose the members in this way to ensure that their local constituencies were represented in the decision. The House of Lords, Parliament's upper house, added another fourteen names on 14 May, to which the Commons agreed.

Venn died in Kensington leaving £867 to Isaac Knight, other divines, religious charities and her mother. Her diary continued until very near her death despite her having written a will in November.Lindley, K. (2004-09-23). Venn, Anne (bap.

He was nominated one of the Westminster Assembly of divines in June 1643, but excused himself from attending; and though he signed the petition in 1646 he absolutely refused the engagement. He also declined the mastership of Trinity College, Cambridge.

Review of A.V. Seregin on an anthology of "Jesus Christ in the Documents of History" Bulletin of Ancient History. 2002, № 1. P. 189–201. This book has been quoted from by historians specializing in Christianity, as well as by divines.

In Paris, she had friendly relations with the families of Edmond de Pressensé and Nicholas Sylvester Bercier, the Protestant divines. On her return to the United States, her future was bright. Richard Sutton Rust In 1875, she married Rev. Richard Sutton Rust.

Houda Benyamina (born 1980) is a French director and screenwriter. She won the Cannes Film Festival Camera d'Or and César Award for Best First Feature Film for her 2016 film Divines. Benyamina was born in Viry-Châtillon, Paris. Her family includes younger sister Oulaya Amamra.

The Westminster Confession of Faith, which was written between 1643–52 by contemporaries of Milton, allows for divorce in cases of infidelity and abandonment (Chapter 24, Section 5). Milton had addressed the Westminster Assembly of divines, the group who wrote the Confession, in August 1643.

In the second season Patito fully enjoys her family and Matias' love. The Populars and the Divines participating in a tournament with the group Populars & Divines, representing the Pretty Land School of Arts. Belinda, a famous singer sees their performance and offers them to join her international tour that will begin shortly, but Antonella refuses (since now she is a famous popstar) to work with Patty, this will be the cause of battles between the two groups to see which group will support this popstar. Soon, Matias' love will again be a source of dispute between Patito and Antonella and also of a new girl called Linda.

The initial accusation of an Englishman of Arminianism has been dated to 1624. In a few years, the accusation of Arminianism was much used polemically against the group of theologians now known as Caroline divines. A term with a more accurate focus is Durham House group.

Benyamina cast Amamra for a lead role in Divines, although initially concerned that the project could threaten their relationship. In January 2017, Amamra won the Lumières Award for Most Promising Actress for the role. She won Most Promising Actress at the 2017 César Awards on 24 February.

In 2013, Benyamina directed the short film On the Road to Paradise. For Divines, Benyamina won the Camera d'Or, and Best First Film at the 42nd César Awards on 24 February, where she was also nominated for Best Director and shared a nomination for Best Original Screenplay.

Vorstius's opponents, led by Sibrandus Lubbertus, lodged official protests with the states of Holland and West-Friesland, and attempted to bring the Anglicans over to their side by communicating with the Archbishop of Canterbury and other English divines, as well as the King, James I of England.

The following works which Strang had prepared for the press were published after his death: 1. 'De Voluntate et Actionibus Dei circa Peccatum,' Amsterdam, 1657, which he submitted to the Dutch divines for their opinion. 2. 'De Interpretatione et Perfectione Scripturae, una cum opusculis de Sabbato,' Rotterdam, 1663.

The lawyers and the divines, together with the professors, intellectuals, medical men, scientists and architects formed a new middle class elite that dominated urban Scotland and facilitated the Scottish Enlightenment.Alexander Broadie, The Scottish Enlightenment (1997) p. 10.Michael Lynch, ed., Oxford Companion to Scottish History (2001) pp. 133–37.

Divines is a 2016 drama film directed by Houda Benyamina. It was screened in the Directors' Fortnight section at the 2016 Cannes Film Festival. At Cannes, Houda Benyamina won the Caméra d'Or. The film also was an official selection of the Toronto International Film Festival in the Discovery section.

He became an Irish Privy Counsellor, Marshal of the Army in Ireland, and was served as a member of the Westminster Assembly of Divines from 1643 to 1649. He was briefly imprisoned after being implicated in the plot by Edmund Waller and others to seize London for the king.

There he continued all his life, refusing preferment. In 1614 he accused Anthony Wotton of Socinian heresy and blasphemy. This led to a "conference before eight learned divines", which ended in a vindication of Wotton. On 2 March 1619 he was appointed chaplain to Nicholas Felton, Bishop of Ely.

During his confinement there he held several disputations with Presbyterian divines. Threatened with the torture of the boot, he was liberated by the intercession, it was thought, of the French ambassador Antoine Coiffier-Ruzé, marquis d'Effiat, who chose him for his confessor. He died in London 24 September 1624.

Several of the Caroline Divines e.g. in particular William Laud as President of St. John's and Chancellor of the University, and the Non-Jurors, e.g. Thomas Ken had close Oxford connections. The founder of Methodism, John Wesley, studied at Christ Church and was elected a fellow of Lincoln College.

He was a man of moderate, puritan views, though numbering among his friends some of the greatest Puritan preachers and divines like Thomas Cartwright, Richard Greenham, Richard Rogers, and William Perkins. So great was his reputation that when Sir Walter Mildmay, Chancellor of the Exchequer to Elizabeth I, founded Emmanuel College, Cambridge in 1584, he chose Chaderton for the first master, and on his expressing some reluctance, declared that if he would not accept the office the foundation should not go on. In 1604 Chaderton was appointed one of the four divines for managing the cause of the Puritans at the Hampton Court Conference. He was also among the translators of the King James Version of the Bible.

In 1595 there was a call for Jesuits in Ireland, which had been deprived of them for ten years. With Father Archer he refounded the mission there. Keeping chiefly to Dublin and Drogheda, he reconciled Protestants, and persistently challenged the chief Anglican divines. He laughed at his capture in 1600.

From 1635 to 1662 he was Rector at Sutton Coldfield, but his lectures upon Justification were preached in London, at St Lawrence Jewry. He was a member of the Westminster Assembly.'An Act for the calling of an Assembly of learned and godly divines', (Parliament 1643) pp. 56-61, at p.

Within the Anglican tradition, there have been certain theological writers whose works have been considered standards for faith, doctrine, worship, and spirituality. These are often commemorated in lesser feasts of the Church, and their works are frequently anthologised. Among the Caroline divines of the seventeenth century, the following are prominent.

By the command of the queen the convocation proceeded to vote a proposition declaratory of transubstantiation in the Eucharist. Against this six divines offered to dispute, the five known being: Walter Phillips, dean of Rochester; James Haddon, dean of Exeter; John Philpot, archdeacon of Winchester; John Aylmer, archdeacon of Stow; and Cheyney.

Elizabethan divines preached uncompromisingly against usury in principle but often tolerated it in practice: the Act against Usury of 1571, while providing punishments for usury above and below 10%, unwittingly legitimized a standard interest rate of 10%. Thus, Shakespeare plays with tens, and a tenfold return on the investment is to be desired.

William Laud The corpus produced by the Caroline divines is diverse. What they have in common is a commitment to the faith as conveyed by Scripture and the Book of Common Prayer, thus regarding prayer and theology in a manner akin to that of the Apostolic Fathers and other later Christian writers. On the whole, the Caroline Divines view the via media of Anglicanism not as a compromise but "a positive position, witnessing to the universality of God and God's kingdom working through the fallible, earthly ecclesia Anglicana." These theologians regarded Scripture as authoritative in matters concerning salvation, although they drew upon tradition and reason as well, the latter in the form of deductive logic and the former with special reference to the Church Fathers.

Their most influential divines were Thomas Goodwin, Philip Nye, Sidrach Simpson, Jeremiah Burroughs, and William Bridge. They were often called the "dissenting brethren" in the Assembly. They have sometimes been labelled "Independents", but they rejected this term. The Assembly members for the most part reserved the label "Independent" for separatists who left the established church.

Cotton Mather, Magnalia Christi Americana: or, The Ecclesiastical History of New-England (Thomas Parkhurst, at the Bible and Crowns in Cheapside, London 1702), Book III: Polybius: Lives of Many Reverend, Learned and Holy Divines, Chap. XXV: 'Scholasticus. The Life of Mr Thomas Parker' pp. 143-45, and 'Appendix, containing Memoirs of Mr. James Noyes', pp.

Schneider, Volume I, Autobiography, p.10 There he, Yale Rector Timothy Cutler, Yale Tutor Daniel Brown, and six other Connecticut ministers, including the Rev. Jared Eliot of Clinton, and Johnson's friend the Rev. James Wetmore of North Haven, formed a group to study the Anglican divines and the "doctrines and facts of the primitive church".

The school catered for all nationalities and played an important role in educating the Dutch-speaking children of the Cape Colony. Its curriculum included modern and ancient languages, literature, mathematics drawing and vocal music. The school also maintained a preparatory section for infants. Staff were drawn from scholars, divines of different denominations and eminent professionals.

He returned to Dublin, and in August 1646 signed the address of thanks by eighty Dublin divines to Ormonde, the Lord-Lieutenant, for the protection he had accorded them in the use of the prayer-book. In the meantime, Samuel Rutherford published his 1644 Lex, Rex, which argued against the bishop's conception of royal authority.

The Committee comprised 'Lord' Shaftesbury, Rev. J. Sherman, and S. H. Horman-Fisher, with G. W. Alexander its treasurer. This led to several months of hectic speaking engagements for Samuel Ward. He received invitations to speak at the London Missionary Society, kindred charities, and the pulpits of the most distinguished Dissenting divines in the land.

In James II's reign Rochester, then lord-lieutenant of Ireland, is said to have offered South an Irish archbishopric (Cashel was vacant, 1685–91). Rochester nominated South (November 1686) as one of two Anglican divines to discuss points of doctrine with two of the church of Rome; but James objected to South, and Simon Patrick was substituted.

Orea, the previous White, has maneuvered Karris into the selection process. Using intuition provided to her by Orholam, she divines that someone, presumably Andross, attempted to subvert the selection. After choosing the correct stone and surviving an immediate assassination attempt, she becomes the new White. Dazen wakes up in the prison he had built for his brother.

In accordance with the conventions of courtly love, Troilus' love remains secret from all except Pandarus,Coghill (1971: p.xxii-xxiii) discussing Lewis (1936). until Cassandra eventually divines the reason for Troilus' subsequent distress. After the hostage exchange is agreed, Troilus suggests elopement, but Cressida argues that he should not abandon Troy and that she should protect her honour.

In 1559 he was one of the Catholic divines who were summoned to the Westminster Conference to dispute with an equal number of Protestants before an assembly of the nobility. At length he was deprived of all his preferments as a recusant, and was to the Fleet Prison in London. He appears to have been living in 1574.

Hodson was close to King James VI of Scotland (James I of England), and was one of three English divines to preach at an assembly James held at Glasgow in 1610. After James's death he preached the last sermon over the king's body, during its lying in state at Denmark House, before James's funeral in May 1625.

Logan Pearsall Smith (18 October 1865 – 2 March 1946) was an American-born British essayist and critic. Harvard and Oxford educated, he was known for his aphorisms and epigrams, and was an expert on 17th Century divines. His Words and Idioms made him an authority on correct English language usage. He wrote his autobiography, Unforgotten Years, in 1938.

The Latin divines found a number of passages in Scripture where unleavened bread is designated as artos. Cardinal Humbert recalled the places where the unleavened loaves of proposition are called artoi. In the Septuagint, one can find the expression artous azymous in Ex., xxix, 2. Cerularius found the issue politically useful in his conflict with the Latins.

Apart from the 18 Lohan there is a constellation of other divines who are portrayed, even their innards. The eight precious organs of the Buddha are venerated – his heart, gall bladder, spleen, lungs, liver, stomach, kidneys and intestines. These are rarely depicted on snuff bottles. Animals, on the other hand appear with regularity, the most common being the dragon.

On 6 March 1651, Tany was apparently brought before the Westminster Assembly of Divines, responding to their questions with thirty-seven of his own queries. Nonetheless, they accounted him mad. Perhaps shortly thereafter he forsook his trade. On 25 March, Tany preached at Eltham, Kent and then again on 13 April at Norwood's house in St. Mary Aldermary.

During the Second Great Awakening of the 1830s, some divines expected the millennium to arrive in a few years. By the 1840s, however, the great day had receded to the distant future, and post-millennialism became the religious dimension of the broader American middle-class ideology of steady moral and material progress.Fredrickson, "The Coming of the Lord," 115.

From this was produced The Theology of Post-Reformation Lutheranism. This "established Preus as the leading English- language interpreter of the seventeenth-century Lutheran divines". Preus was appointed president of Concordia Theological Seminary in Springfield, Illinois, in 1974. In 1976 the seminary was moved to Fort Wayne, Indiana, where it had been founded over a hundred years before.

690, 607. In 1643 he was chosen one of the Westminster assembly of divines. He was successively minister of St. Martin's, Ludgate Street, of St. Saviour's, Southwark, and of St. Andrew's, Holborn. He was appointed, on the death of Thomas Bainbrigg in 1646, master of Christ's College, Cambridge, and served as Vice-Chancellor of Cambridge University in 1651.

The Assembly began with the issue of ordination, as many of the divines were concerned about the rise of various sectarian movements and the lack of any mechanism for ordination of ministers of the established church. While some members did not seem to think ordination necessary for preachers (though they should not administer the sacraments without it), a majority of the divines thought any regular preaching without ordination unacceptable and wished to erect a provisional presbytery for purposes of ordination. There was also debate at this early stage over the nature of the visible church. The congregationalists considered a church to be a single local congregation, while the majority considered the national church to be a unity and were alarmed at the prospect of a disintegrated English church.

It is said that he had previously taught theology and Hebrew at Milan, and had also been professor of divinity both in Spain and at Louvain. He graduated D.D., and was ‘always regarded as one of the ablest divines and controvertists of his time.’ In 1577 he was laboring upon the mission in Yorkshire, and was soon afterwards committed as a prisoner to York Castle, where he engaged in a conference with Dean Hutton and some other divines of the church of England. He was ‘tossed about from prison to prison till 1585, when he was shipped off at Hull, and sent into banishment.’ He took refuge at the English College of Douay, then temporarily removed to Rheims, was vice- president for some time, and was afterwards made dean of Courtray.

Burges's name stands thirty-second on the list of Westminster Assembly divines appointed by the ordinance of 12 June 1643. Twisse was named in the ordinance as prolocutor. On 8 July the assembly appointed Burges one of the two assessors or vice-presidents,Journal of the Assembly of Divines, July 8, 1643 and as Twisse was in feeble health, and John White, the other assessor, had fits of gout, on Burges, 'a very active and sharpe man' (as Baillie calls him), fell a good deal of the duty of keeping the assembly in order, at least until the appointment of Charles Herle to succeed Twisse, who died 19 July 1646. Burges was also convener of one of the three committees into which the assembly divided itself at the beginning of its work.

He lived in Tavistock for the rest of his life, and if he differed from his parishioners on politics or preached over their heads, he retained their respect. In 1822 he married Anna Eliza, the widow of Charles Alfred Stothard, and an amusing account of the habits of the worthy vicar and his wife is embodied in the latter's autobiography. Bray died at Tavistock 17 July 1857. During his lifetime he published several selections of sermons: :Sermons from the Works of the most eminent Divines of the 16th, 17th, and 18th Centuries, 1818 :Discourses from Tracts and Treatises of Eminent Divines, 1821 :Select Sermons by Thomas Wilson, Bishop of Sodor and Man, 1823 :Discourses on Protestantism, 1829 (his own sermons) His poetical productions were for the most part circulated privately.

Makan is a sacred month on Yap which starts with the disappearance of the constellation Pleiades. Eating class initiates spend this time in fasting, seclusion, and learning. The priests of Pemgoy and Alog gather at a shrine of Rull. For the month's last ten days, a magician divines for the eating class and its initiates by burning bundles of material.

Ferguson is remembered and esteemed at this day as the author of a series of excellent commentaries on St. Paul's Epistles. In Charteris's Catalogue of Scotch Divines he is called an author "of great reputation". Spurgeon characterises his commentaries as those of "a grand, gracious, savoury divine". His works are: # Expositions of the Epistles to the Philippians and Colossians, Edinburgh, 1656.

Portrait of Andrewes by Simon de Passe. Engraving On the accession of James I, to whom his somewhat pedantic style of preaching recommended him, Andrewes rose into great favour. He assisted at James's coronation, and in 1604 took part in the Hampton Court Conference. Andrewes' name is the first on the list of divines appointed to compile the Authorized Version of the Bible.

As for themes of paintings, Heinsch was inspired by thoughts of polymaths and divines Bohuslav Balbín or Jan František Beckovský. In 1708, he entered the Augustinian monastery in Bělá pod Bezdězem in northern Bohemia, but before the end of the trial period he left; yet later painted several works for this institution. Heinsch died in Prague on September 9, 1712.

He was noted as one of the most promising pupils of Pietro Martire Vermigli, and on Mary's accession obtained leave from his college to travel abroad. He lived at Basel, Zürich, Frankfurt and Geneva, making the acquaintance of the leading Swiss divines, whose ecclesiastical views he adopted. His leave of absence having expired in 1556, he ceased to be fellow of Magdalen.

In 1749 Jones published anonymously Free and Candid Disquisitions relating to the Church of England, and the means of advancing Religion therein. The book was a collection of short passages selected from the writings of eminent Anglican divines, all advocating revision of the liturgy. A controversy ensued; Jones preserved his anonymity. The book was attacked by John Boswell; it influenced William Robertson.

Milne-Tyte p.76 At nearly two o'clock in the morning the jury retired, and in half an hour gave their verdict of guilty. The court then adjourned until ten o'clock, when sentence of death was pronounced against him. He was visited in prison by two of the university divines, Dr. Marshall and Dr. Hall, who declared him to be penitent.

The work was first published in London in 1644.Schweninger, pp. 47–66 At the time of its publication, there was much discussion about the nature of church governance, and the Westminster Assembly of Divines had recently begun to meet. The evidence which it presented was seen by supporters of Congregationalism as proving the book's worth, and by opponents as proving its failings.

Watson graduated from the University of Cambridge with First class honours in Classics, winning the Carus Greek Testament Prize in 1947. He was later a Senior Scholar at Trinity College.Watson, David, Great Anglican Divines — (5) John Pearson , Cross†Way, Winter 1986, Church Society. He then served as a missionary in India, teaching at a Christian school near Madras (now Chennai).

In 1645 he was sent to London to learn to be a silk-weaver. In 1646 a distant relation (father-in-law of first cousin), Humphrey Chambers, one of the Westminster Divines, and his first cousin, Reverend Walter Rosewell, persuaded James to educate him for the ministry. Thomas entered Pembroke College, Oxford in 1648 where he graduated B.A. in 1651.

The dogmatism of the Puritan divines, with their anti- rationalist demands, was, they felt, incorrect. They also felt that the Calvinist insistence on individual revelation left God uninvolved with the majority of mankind. At the same time, they were reacting against the reductive materialist writings of Thomas Hobbes. They felt that the latter, while rationalist, were denying the idealistic part of the universe.

She corresponded with divines including Roger Williams and used prayer books that were no longer in official favour. She is remembered because of the poems, papers and grants that she gave to the libraries of Trinity College, Cambridge and the Inner Temple. Sadleir died in Standon, Staffordshire as the dowager at their manor which had been left to her husband's nephew.

An English translation The Fairies are Thirsty was prepared by Alan Brown. Her play Les Divines was presented at the Théâtre d'Aujourd'hui in 1996. Her musical review Gémeaux croisées toured Quebec and France to sold-out audiences, featuring performances by Pauline Julien and Anne Sylvestre respectively and directed by Viviane Théophilidès. Her collections of poetry include Paris Polaroïd (1990) and Grandeur nature (1993).

Cooper therefore brought considerable experience to the DNB when it launched in the 1880s. He played a general editorial role as "compiler of the lists of names to be treated under B and future letters", but his speciality as a contributor was "Roman Catholic divines and writers".Sidney Lee, 'Statistical Account' of the DNB, 1900, p. lxiii He was also a prolific contributor to the Catholic Encyclopaedia.

It features a demi-figure of the poet holding a quill pen in one hand and a piece of paper resting on a cushion in the other. The style, which was popular from the late 16th to the mid-17th centuries, was most commonly used to memorialize divines, academics, and those professions with pretensions of learning.Kemp, Brian. English Church Monuments (1980), London: B. T. Batsford Ltd, p.

In 1876 he became a Presbyterian pastor in Norwood, New Jersey. He remained until 1880 and spent two years as assistant editor for the Bible Dictionary by Scaff. After resigning his post as pastor, he became an editor of the Schaff-Herzog Encyclopædia of Living Divines. Between 1885 and 1891 he served as author and editor of numerous other works of a theological nature.

Pusey studied the Church Fathers, and the Caroline Divines who revived traditions of pre-Reformation teaching. His sermon at the university during May 1843, The Holy Eucharist, a Comfort to the Penitent caused him to be suspended for two years from preaching. The condemned sermon soon sold 18,000 copies. Pusey was involved with theological and academic controversies, occupied with articles, letters, treatises and sermons.

Agricola was born at Eisleben, whence he is sometimes called Magister Islebius. He studied at Wittenberg, where he soon gained the friendship of Martin Luther. In 1519 he accompanied Luther to the great assembly of German divines at Leipzig, and acted as recording secretary. After teaching for some time in Wittenberg, he went to Frankfurt in 1525 to establish the Protestant mode of worship.

Thomas Cranmer wrote the first two editions of the BCP Within the Anglican tradition, "divines" are clergy of the Church of England whose theological writings have been considered standards for faith, doctrine, worship, and spirituality, and whose influence has permeated the Anglican Communion in varying degrees through the years.Sykes, Stephen, and John E. Booty. The Study of Anglicanism. Philadelphia, Pa: SPCK/Fortress Press, 1988.

Harris won fame as a preacher at St. Paul's Cathedral, St. Saviour's Southwark, and other London churches, as well as in his own neighbourhood. He was a staunch Puritan and Parliamentarian. On 25 April 1642 he was chosen one of the holy divines to be consulted by Parliament, and on the occasion of a public fast (25 May) preached before the House of Commons.

He died on 1 December 1658, at the age of 77 and was buried at Trinity College chapel.1812 Chalmers Biography He was satirised by the royalists as a notorious pluralist, but there is no proof that he enjoyed all his livings at the same time. John WilkinsTract on Preaching, pp. 82-3. describes him as one of the most eminent divines for preaching and practical theology.

The Westminster Assembly of Divines established Sunday as the only holy day in the calendar in 1644. The new liturgy produced for the English church recognized this in 1645, and so legally abolished Christmas. Its celebration was declared an offense by Parliament in 1647. There is some debate as to the effectiveness of this ban, and whether or not it was enforced in the country.

After 1664, Burnet developed relations with the Dutch Arminians, with among them Jean Le Clerc, and Philipp van Limborch. He then rejected his calvinist soteriology for an Arminian one. Besides, Gilbert is counted among the Latitudinarian divines with distinctive theological characteristics of thought. In particular he was attacked for his latitude in the interpretation of the Thirty-Nine Article which could encompass an Arminian reading.

The debate ranged over issues such as the authority of the Pope, transubstantiation, and praying to saints and angels. An account of the second conference was written by Chandler and published by John Gray, his successor at the Cross KeysChandler, Samuel, An Account of the Conference held in Nicholas-Lane, February 13th 1734-5 Between Two Romish Priests, and some Protestant Divines...(London, 1735) .

Porter was born at Melrose, Massachusetts on August 27, 1843. He was the son of Charles Porter and Julia (née Curtis) Porter. Porter came from an "old Massachusetts family whose scions have been good citizens, soldiers, divines and lawyers in America." He was a pupil of Dr. Rimmer and Albion Harris Bicknell in Boston and of the Paris schools after traveling extensively in America and Europe.

His best-known works are A Dictionary of the Gospels, with maps, tables, and lessons, published in 1846, which went to a fourth edition in the same year, and Memoirs of seventy-five eminent Divines whose Discourses form the Morning Exercises at Cripplegate, St. Giles-in-the-Fields, and Southwark, which appeared in 1844. He was also a contributor to theological magazines and reviews.

John Hunt, D.D. (21 January 1827 - 12 April 1907)Johann Jakob Herzog, Samuel Macauley Jackson, Philip Schaff (editors), Encyclopedia of Living Divines and Christian Workers of all Denominations in Europe and America; being a supplement to Schaff-Herzog encyclopedia of religious knowledge (1887), p. 106; archive.org was a Scottish cleric, theologian and historian. He was known for his liberal views, and his work Religious Thought in England.

He is mentioned for constant attendance in the Westminster Assembly.James Reid, Memoirs of the Lives and Writings of Those Eminent Divines, who Convened in the Famous Assembly at Westminster, in the Seventeenth Century (1811), p. 83. He was approached to answer Milton's divorce tracts, as he wrote in 1659 to Richard Baxter.Jason Peacey, Politicians and Pamphleteers: Propaganda During the English Civil Wars and Interregnum (2004), p. 179.

Thomas Barlow, who succeeded Fuller as bishop of Lincoln, was his correspondent. Shaw's school was successful, and his house was full of boarders, including several who became divines in the Church of England. He wrote comedies for his scholars, ‘which they acted for the entertainment of the town and neighbourhood at Christmas time.’ He rebuilt the schoolhouse, and erected a gallery in the parish church for his scholars.

Michel Gitton, Les divines épouses de la 18e dynastie, Presses Univ. Franche-Comté, 1984, p 11, 16 Ahmose-Nebetta is depicted in the tomb of Inherkau (TT359) which dates to the 20th Dynasty as one of the "Lords of the West". She is shown in the top row behind Ahmose-Tumerisy and in front of Ahmose Sapair. Scene from the tomb of Inherkau dating to the Twentieth dynasty of Egypt.

His son, Robert, was elected as MP for Chipping Wycombe in the same Parliament. He was among the noblemen, members of the gentry, and divines who attended when Archbishop Thomas Cranmer was tried for heresy in 1555. In 1564, six years after Queen Elizabeth's accession, he was termed a ‘hinderer of religion’, but in 1569 accepted the Act of Uniformity in connection with his appointment to a commission of the peace.

Alumni Cantabrigienses (10 vols) (online ed.). Cambridge University Press He became vicar of Babraham, Cambridgeshire in 1549 until he was deprived in February 1556. For his preaching in King's Lynn he was taken to Thomas Thirlby, Bishop of Ely, who sent him to Cambridge. Hullier was examined on Palm Sunday eve 28 March before a body of divines and lawyers headed by Nicholas Shaxton, at Great St Mary's, Cambridge.

English Lake was called "Lake Divine" or "Outrelaise" by the French colonizers of New France. It was named in honor of wife of the governor of New France, and her friend, who were extremely beautiful, known as "les divines". A French Canadian man, Gotti, who later became American, produced a map of English Lake. The map detailed islands within the lake which are still visible by satellite imagery.

Although the Westminster Divines were mainly Puritan, they were broadly representative of all positions (except Laudianism) then on offer in the Church of England. James Ussher (1581–1656), Archbishop of Armagh, who pushed for a moderate form of episcopacy at the Westminster Assembly. Samuel Rutherford (c1600-1661), Scottish Commissioner to the Westminster Assembly, who played a crucial role in ensuring that the Assembly ultimately came out in favour of presbyterianism.

He also drew up a list of graduates from 1500 to 1735 with some additions to 1745, which is inaccurate. Several quarto volumes of his manuscripts, mostly relating to the university and to his own college, were in the treasury of Emmanuel College; some other collections by him are said to be lost. Notes by him on puritan divines connected with the university are in George Dyer's Cambridge University.

In 1611 George Walker (1581?-1651) accused him of Socinianism; this led to a 'conference' of learned divines, which ended in Wotton's vindication. The controversy went on till 1615, and in 1641, long after Wotton's death, Walker repeated his accusations. This provoked Mr. Anthony Wotton's Defence (Cambridge, 1641, published under the name of Thomas Gataker, who, however, only wrote the postscript, the Defence being by Wotton's son, Samuel (see below).

James I, whose chaplain he became, appointed him a translator of the Bible, and he was one of those divines who assembled at Oxford; but he did not live to see the undertaking, dying at Worcester 19 November 1604. He was buried in the chapel at the east end of the cathedral choir. His widow, Margaret, a daughter of Herbert Westphaling, erected a monument with a punning epitaph.

A.R. Bax, 'The plundered ministers of Surrey', Surrey Archaeological Collections IX (1888), pp. 233-316, at p. 280. At the same time the minister of Abinger parish was deprived as scandalous (for preaching vehemently against parliament), and in 1646 Geree, having been scrutinized by the Assembly of Divines, was put in to succeed the minister who temporarily replaced him.H.E. Malden, 'Notes: Abinger Registers,' Surrey Archaeological Collections XXX (1917), pp. 105-09.

A premature expression of Lutheran views is said to have caused his departure from Oxford and even his imprisonment, but the records are silent on these sufferings which do not harmonise with his appointment as Master of the Royal Foundation at Eton. In 1533 he appears as author of an ode on the coronation of Anne Boleyn, in 1535 he graduated B.D. at Cambridge, proceeding D.D. in 1537, and in the same year subscribing the Institution of a Christian Man. In 1540 he was one of the fifteen divines to whom were referred crucial questions on the sacraments and the seat of authority in the Church; his answers (printed in Pocock's Burnet, iii. 443–496) indicate a mind tending away from Catholicism, but susceptible to "The King's Doctrine"; and, indeed, Cox was one of the divines by whom Henry said the "King's Book" had been drawn up when he wished to impress upon the Regent Arran that it was not exclusively his own doing.

He was one of the orthodox divines presented for Warwickshire to be consulted about the reformed liturgy. He had gifts as a preacher, and a sermon preached before the House of Commons in 1642 made a great impression. With other Puritans he took refuge at Coventry in 1643. In the following year he was made Master of Pembroke Hall, Cambridge, where he did good work, showing himself a good administrator and promoter of learning.

To remedy this, God offered salvation apart from human initiative in what was called the covenant of grace. This covenant allowed man to enjoy eternal life despite his inability to obey God's law perfectly. The idea of the covenant of grace was a much more common feature of orthodox Reformed theology. The Westminster divines set these two covenants against each other as the two major ways in which God deals with people.

Augustin Marlorat, engraving by Henrik Hondius the Elder from Praestantium aliquot theologorum (1602). The Praestantium was used at the University of Oxford, and some of the images influenced the painted frieze of the Bodleian Library.The Finger of God: Anatomical Practice in 17th-Century Leiden, p. 123 of PDF An English adaptation appeared as The History of the Moderne Protestant Divines (1637) by Donald Lupton; it included also material from the Heroologia Anglica of Henry Holland.

Godfried Maes was born in Antwerp where he trained with his father and the history painter Pieter van Lint. He became a master in the Antwerp Guild of Saint Luke in 1672 and married Josina Baeckelandt in 1675.Godfried Maes at the Netherlands Institute for Art History Divines Métamorphoses, par Godfried Maes (Anvers 1649-1700) at F. Baulme Fine Arts The couple did not have any children. He became dean of the Guild in 1682.

D. Masson, The Life of John Milton Vol. 3: 1643-1649, New Edition (Macmillan and Co., London 1896), p. 270. He died suddenly soon afterwards: he was deceased by 2 November 1643, when the House of Lords approved the Commons nomination of John Dury to succeed him in the Assembly of Divines.'House of Lords Journal Volume 6: 2 November 1643', in Journal of the House of Lords Volume 6: 1643 (London, 1767-1830), pp.

Two other ambitious projects of the Oxford Movement as a whole were conceived and launched in the same period: the Library of Anglo-Catholic Theology that gave extensive republication to the works of the Caroline Divines and others who were cited in the Tracts; and the Library of the Fathers. Isaac Williams with William John Copeland edited Plain Sermons by Contributors to the Tracts for the Times, in ten volumes, appearing from 1839 to 1848.

In 2009, Dani Lary invited her to his show Le Château des secrets. This collaboration resulted in another song, this time with Patrick Sébastien in the studio of Le plus grand cabaret du monde. The latter proposed her to perform on Les années bonheur, and produced and wrote the songs of her first album Les Divines released in 2011 with Polydor. It peaked at number 31 in France and number 86 in Belgium.

Many nonconformist divines are also buried here, for example Dr Alexander Fletcher, 'The Children's Friend'. The evangelist Emily Gosse is buried in a simple grave near Dr Watts' Mound. Close to Church Street is the burial of one of the cemetery's early director and trustees, one of the first two members of parliament for Hackney Sir Charles Reed FSA. Close by lies his father Dr Andrew Reed (1788–1862), a student of Rev.

Fowler was suspected of Pelagian tendencies, and his earliest book was a Free Discourse in defence of The Practices of Certain Moderate Divines called Latitudinarians (1670). This supported Samuel Parker and his Discourse of Ecclesiastical Polity of 1669. It also took aim at Thomas Hobbes, by means of positions set out by Daniel Scargill, an apostate Hobbist.Jon Parkin, Science, Religion and Politics in Restoration England: Richard Cumberland's De Legibus Naturae (1999), pp. 45-6.

He published: # The Surey Demoniack, 1697. The tract appears to have been drafted by Jollie and expanded by Carrington; the preface, signed by ‘Thomas Jolly’ and five other divines, gives an account of the mysterious loss of the true copy; hence some particulars in this print were subsequently repudiated as inauthentic. # A Vindication of the Surey Demoniack … By T. J., 1698, (at end is ‘Some Few Passages,’ &c.;, being the first draft of No. 1).

They are working with the mage Ariel Hawksquill, a distant relation of the Drinkwater family. Hawksquill divines that Eigenblick is the re-awakened Holy Roman Emperor Frederick Barbarossa and that he has been called from sleep to protect Faerie. Although he has not realized it, his enemy is humanity, which has unknowingly driven the fairies deeper and deeper into hiding. She announces this to the Club, but the members have decided to proceed without her.

A third wave was the revived form ("Neo- adoptionism") of Peter Abelard in the 12th century. Later, various modified and qualified Adoptionist tenets emerged from some theologians in the 14th century. Duns Scotus (1300) and Durandus of Saint-Pourçain (1320) admit the term Filius adoptivus in a qualified sense. In more recent times the Jesuit Gabriel Vásquez, and the Lutheran divines Georgius Calixtus and Johann Ernst Immanuel Walch, have defended adoptionism as essentially orthodox.

The spread of the Persian language through Rumi shrines made it the dialect of the Sufism. the Ottomans promoted and supported the Persian language. The reborn evolution of the Persian etymology and its impact on the Turks’ literature and culture reached perfection in the Ottoman Royal Court and the Sufis’ Khanqahs. Sultan Bayezid II (1448- 1512), was in correspondence with the divines and the men of letters of Khorasan, including the poet Jami.

The Islamic divines of Dúghábád caused the governor of the district to have Mírzá Mahmúd arrested for being a Baháʼí. He was sent in chains to Mas͟hhad. From his prison-cell, he managed to secretly send a letter to Nasiri'd-Din Shah, who issued an order for the release of Mírzá Mahmúd. The clerics of Mas͟hhad managed to have him exiled, rather than set free, to a remote corner of Khorasan named Kalát.

He had previously visited Italy, and made the acquaintance of Paolo Sarpi, whom he endeavoured unsuccessfully to engage in a reformation movement. In 1618/9 he attended the Synod of Dort, and took a prominent part, being one of the six divines appointed to draw up the Canons of Dort. He sympathized with the condemnation of the Arminians. In 1645 Diodati resigned his professorship, and he died at Geneva on 3 October 1649.

Stanley Gower (possibly baptised 29 March 1600, died 1660) was a puritan minister in the Church of England. Notably he was one of the Westminster Divines. In 1613 Gower became a pupil of the notable puritan minister Richard Rothwell who later on prepared Gower for university. In 1621 Gower went up to Trinity College Dublin, where he was elected a Scholar in 1621, and graduated with a Bachelor of Arts in 1625.

The paradox, "In Nature you must go very low to find things that go so high", in this case is not Mr. Pond's, but his friend Dr. Paul Green's. Green introduces the Vicar of Hanging Burgess, who accuses Captain Gahagan of having, many years ago, shot a rival in love, dumped the body and then run away to the war. From the Vicar's eyewitness description of the incident, Pond divines the truth.

The Westminster Confession of Faith (1646) divides the Mosaic laws into three categories: moral, civil, and ceremonial.Philip S. Ross, From the Finger of God: The Biblical and Theological Grounds for the Threefold Division of the Law. (Fearn: Mentor, 2009). In the view of the Westminster Divines, only the moral laws of the Mosaic Law, which include the Ten Commandments and the commands repeated in the New Testament, directly apply to Christians today.

Jeremy Taylor (1613 – 13 August 1667) was a priest in the Church of England who achieved fame as an author during The Protectorate of Oliver Cromwell. He is sometimes known as the "Shakespeare of Divines" for his poetic style of writing. Taylor was educated at The Perse School, Cambridge before going onto Gonville and Caius College, at Cambridge, where he graduated in 1626. He was under the patronage of William Laud, Archbishop of Canterbury.

When pressed on the issue of Idaho, he also admits that the Bene Tleilax have conditioned their own agenda into him. As the meeting draws to a close, Taraza accidentally divines that Waff is a Zensunni, giving the Bene Gesserit a lever to understand their ancient competitor. She and Odrade meet Waff again on Rakis. He tries to assassinate Taraza but Odrade convinces him that the Sisterhood shares the religious beliefs of the Bene Tleilax.

The recorded debates of the Assembly are full of citations of church fathers and medieval scholastic theologians. Edmund Calamy argued for hypothetical universalism at the Assembly. The Confession starts with the doctrine of revelation, or how people can know about God. The divines believed knowledge of God was available to people through nature as well as the Bible, but they also believed that the Bible, or Scripture, is the only way in which people attain saving knowledge of God.

But he seems to have been in Norwich or the immediate neighbourhood at least as early as 1576, perhaps as assistant in the free school. His name appears in 1583 among the Norfolk divines (over sixty in number) who scrupled subscription to John Whitgift's three articles. He left an account of Norwich during his time. The leaders of the Puritans were John More, vicar of St. Andrew's (died 1592), and Thomas Roberts, rector of St. Clements (died 1576).

789 (13 March 1997) He was one of the most important English theologians of the sixteenth century.Breward, Ian. "Hooker, Richard" in J.D. Douglas. The New International Dictionary of the Christian Church Exeter: The Paternoster Press (1974) His defence of the role of redeemed reason informed the theology of the seventeenth century Caroline Divines and later provided many members of the Church of England with a theological method which combined the claims of revelation, reason and tradition.

Caroline Greenhank was born in Philadelphia, Pennsylvania, on August 9, 1854. She was the second daughter of Judge Thomas Greenbank of that city, whose family was of English extraction, a family devout and scholarly, represented in each generation by divines and jurists of superior order. Through her mother, she was related to a branch of the north of Ireland gentry, the Huestons of Belfast. Greenhank graduated from the Philadelphia Normal School in 1874, fifth in a class of eighty.

After a confinement of three years, Beale was released by exchange, and joined the king at Oxford. There he was incorporated D.D. in 1645, and in the following year he was nominated Dean of Ely, though he was never admitted to the dignity. He was one of the divines selected by the king to accompany him to Holdenby (1646). Ultimately he went into exile and accompanied the embassy of Lord Cottington and Sir Edward Hyde to Spain.

David Sherman, Sketches of New England Divines (1860), p. 361-370. Emmons, however, never cared for labor, and intended in some way to escape it if possible. Being indisposed to agricultural pursuits, to which his childhood and early youth were devoted, and having an ardent thirst for knowledge, he gained his father's consent to commence a course of classical study. He studied vigorously, and after ten months he was admitted to Yale College in September, 1763.

Pitcairne was a good classical scholar, and wrote Latin verses, occasionally with something more than mere imitative cleverness and skill. He was the joint author of a comedy, The Assembly, or Scotch Reformation, originally entitled The Phanaticks (1691),First published as "by a Scots Gentleman", London, 1722; Pitcairne identified as author in 1817 ed. and of a satirical poem Babel, containing witty sketches of prominent Presbyterian divines of the time, whom, as a loudly avowed Jacobite, he strongly disliked.

The daughter divines that the illness is false, but predicts that he will soon fall genuinely sick. When this happens, she cures her father through rituals at Namsan and becomes the first shaman. The Gongju myth is the shortest and most divergent, and does not mention Gongsim by name. According to this version, a certain Goryeo princess was a great devotee of Buddhism who shamans came to invoke during rituals, rather than being a shaman herself.

The London agreement (1691) between the presbyterians and congregationalists, known as the "happy union", was introduced into Yorkshire mainly through Heywood's influence. On 2 September 1691 he preached in Mrs Kirby's house at Wakefield to 20 ordained and four licensed preachers of the two denominations and the "heads of agreement" were adopted. The meeting was the first of a series of assemblies of nonconformist divines of the West Riding at which preaching licences were granted and ordinations arranged.

On 28 April 1689 Jollie took up the case of Richard Dugdale, the alleged ‘demoniack’ of Surey, near Clitheroe. He maintained that Dugdale's was ‘as real a possession as any in the gospels.’ With the aid of over twelve nonconforming divines, including Richard Frankland and Oliver Heywood, he tried exorcism by prayer and fasting. The young man's recovery was slow; the religious meetings began on 8 May 1689, and were not effective till 24 March 1690.

After Daggerfall, the designers focused on further expanding the lore once they realized they still did not know much about the world's fictional history or religions. The series' fictional cosmology is inspired by Gnosticism. There are contradictory creation myths, one of which claims that some of the gods were tricked into creating the mortal world, surrendering a portion of their power. These became the Nine Divines (also known as Aedra), who are worshipped as benevolent deities.

His next work Vindiciæ Catholicæ was widely discussed.‘Vindiciæ Catholicæ, or the Rights of Particular Churches rescued: and asserted against that meer … Notion of one Catholick, Visible, Governing Church: the foundation of the … Presbyterie: wherein … all the Arguments for it, produced by the Rev. Apollonius, M. Hudson, M. Noyes, the London Ministers, and others, are examined and dissolved,’ 4to, London, 1647, dedicated ‘to the Parliament of England and Assembly of Divines.’ Samuel Hudson replied with ‘A Vindication’ in 1650.

In its first hundred years, Corpus hosted leading divines who would lay the foundations of the Anglican Christian identity. John Jewel was Corpus' Reader of Latin, worked to defend a Protestant bent in the Church of England and the Elizabethan Religious Settlement. John Rainolds, elected president in 1598, suggested the idea of the King James Bible and contributed to its text. Richard Hooker, author of the influential Of the Laws of Ecclesiastical Polity, was deputy professor of Hebrew.

The 42nd César Awards ceremony, presented by the Académie des Arts et Techniques du Cinéma, was held on 24 February 2017, at the Salle Pleyel in Paris to honour the best French films of 2016. Jérôme Commandeur hosted the César Awards ceremony for the first time. The nominations were announced on 25 January 2017 by Academy president Alain Terzian and awards ceremony host Jérôme Commandeur. Divines and It's Only the End of the World won three awards each.

Henry Newcome was born at Caldecote, Huntingdonshire, the fourth son of Stephen Newcome, rector of Caldicote. He was baptised on 27 November 1627. His mother was Rose, daughter of Henry Williamson (a native of Salford and the rector of Conington, Cambridgeshire) and granddaughter of Thomas Sparke, one of the puritan divines at the Hampton Court conference in 1604. Henry was orphaned in his teens; his parents were buried in the same coffin on 4 February 1642.

If this view is correct, science does not remedy odium theologicum, it provides another field in which it may manifest. In the controversy over the validity of fluxions the philosopher George Berkeley addressed his Newtonian opponent: :You reproach me with "Calumny, detraction, and artifice". You recommend such means as are "innocent and just, rather than the criminal method of lessening or detracting from my opponents". You accuse me of the odium Theologicum, the intemperate Zeal of Divines. . .

Conservative faculty, led by Smyth, challenged Vermigli to defend his views in a formal disputation. Smyth fled to St Andrews and finally to Leuven before the disputation could be held, so three Catholic divines, William Tresham, William Chedsey and Morgan Phillips, stepped forward to take his place. The disputation was held in 1549 before Richard Cox, the University Chancellor and a firm Protestant. It focused on the doctrine of transubstantiation, with Vermigli's opponents arguing for it and him against.

Jules Ferrette (22 April 1828 – 10 October 1904) was a Bishop of Iona and founder of the Catholic Apostolic Church of the West (later known as the British Orthodox Church). Ferrette was born at Épinal, France, in 1828. His parents were Protestants. According to his own account, when he was a boy of 14 he obtained access to the library of an eminent writer, in which there were a great many works of the Eastern fathers and Anglican divines.

He started to practise in London, his residence being in King Street, Covent Garden. Through the recommendation of a near neighbour, Thomas Manton, rector of St. Paul's, Covent Garden, who, with other presbyterian divines, had taken a prominent part in the restoration of Charles II, he was made physician to the king, the honour of knighthood also being conferred on him 19 March 1660. Baber was frequently made use of by King Charles in his negotiations with the puritans.

Both Law and Boyle called for revivalism, and they set the stage for the later development of Methodism and George Whitefield's sermon style. However, their works aimed at the individual, rather than the community. The age of revolutionary divines and militant evangelists in literature was over for a considerable time. Also in contrast to the Restoration, when philosophy in England was fully dominated by John Locke, the 18th century had a vigorous competition among followers of Locke.

Dr. Calamy's death in 1732 caused a vacancy in the Merchants' lectureship at Salters' Hall, and Bayes was chosen to succeed him. In 1735 he associated himself with a number of divines in a course of lectures—also delivered at Salters' Hall—against popery. His own subject was "The Church of Rome's Doctrine and Practice with relation to the Worship of God in an unknown tongue". He died on 24 April 1746, and was buried in Bunhill Fields.

Coles wrote A Practical Discourse of God's Sovereignty: with other Material Points deriving thence, London, printed by Ben Griffin for E. C., 1673. It enjoyed popularity among English Dissenters, and went through numerous editions. The third impression (1678) was preceded by recommendatory epistles from Thomas Goodwin and other well-known Puritan divines. Andrew Kippis wrote that reading this book at the age of 14 convinced him, contrary to its intention, of the illogical character of Calvinism.

He was a graduate of Christ's College, Cambridge, with a Cambridge Master of Arts (MA Cantab) from 1606. He was minister at Drayton in Oxfordshire 1607–19, and in 1633 was presented by the king to the living of Collingbourne-Ducis, near Marlborough, Wiltshire. In June 1643 he was summoned to the Westminster Assembly of divines. When in June 1645 an order came from the House of Commons to pray for the forces, Scudder was one of the four preachers assigned to Aldgate.

Most of the divines were unhappy with the republican Commonwealth that emerged after Colonel Pride's Purge of the Long Parliament in 1648. As a result, a majority stopped attending rather than agree to the oath of Engagement to the Commonwealth that was imposed in 1649. Newspapers continued to report on the meetings of the Assembly as late as March 1653. The Assembly must have stopped meeting sometime between then and Cromwell's dissolution of the Rump Parliament on 20 April 1653.

He was born at Pontesbury in Shropshire, and was educated at Shrewsbury and Merton College, Oxford, where he was admitted a probationer fellow in 1624. Meanwhile, he had taken his B.A. degree on 4 December 1622, and became proctor on 4 April 1638. At Merton he distinguished himself he resisted the attempted innovations of William Laud, and subsequently gave evidence at the archbishop's trial. He was chosen one of the Westminster Assembly of divines, and a preacher before the Long parliament.

Feugère, p. 65. This first collection of poems, entitled Sonets, prières et devises, was published in 1562, and dedicated to Charles, Cardinal of Lorraine. Following this, she began to collaborate with the irenic theologian, Claude D'Espence. In 1568, she proved herself to be a talented Latinist when she published a translation of Marcantonio Flaminio's De Rebus Divinis Carmina (1550), a collection of Latin devotional poems, under the title Les Divines Poésies de Marc Antoine Flaminius (The Divine Poems of Marc Antonio Flaminio).

Magnalia Christi Americana, considered Mather's greatest work, was published in 1702, when he was 39. The book includes several biographies of saints and describes the process of the New England settlement. In this context "saints" does not refer to the canonized saints of the Catholic church, but to those Puritan divines about whom Mather is writing. It comprises seven total books, including Pietas in Patriam: The life of His Excellency Sir William Phips, originally published anonymously in London in 1697.

In 1540 he was one of the divines appointed to examine the validity of the king's marriage with Anne of Cleves. Some time in 1543 he was employed in unravelling the conspiracy against Thomas Cranmer, and in the same year was appointed to succeed William Paget as English ambassador at Paris. The expectation of war with France, however, led to his transference to Brussels, where he arrived 10 December 1543. While at Ghent in February 1544 his health began to fail.

He traveled abroad, where he formed an acquaintance with cardinal Bellarmine; on his return was made chaplain to Elizabeth, and took his degree of D.D. in 1600. He took a considerable share in the translation of the New Testament ordered by King James I, to whom he was also chaplain; and his name occurs among those of other Oxford divines, who were to translate the Gospels, Acts, and Apocalypse. Dr. Aglionby died at Islip, 6 Feb. 1609/10, aged 43.

Di Gangi authored many books dealing with the Christian faith, including A Golden Treasury of Puritan Devotion: Selections from the Writings of Thirteen Puritan Divines, Twelve Prophetic Voices, The Book of Joel: A Study Manual, and The Spirit of Christ. A chapter in Tenth Presbyterian Church of Philadelphia: 175 Years of Thinking and Acting Biblically by Philip Ryken deals with Di Gangi's pastorate of that church, where he was preceded by Donald Grey Barnhouse and succeeded by James Montgomery Boice.

On 31 August 1642 he preached a Fast sermon before the House of Commons. On 23 October following, the Battle of Edgehill was fought at the north end of Sugarswell Lane, two miles from his father's home. In 1643 he took the Solemn League and Covenant and was appointed, with Jeremiah Burroughs, for Middlesex in the Westminster Assembly;'An Act for the calling of an Assembly of learned and godly divines', (Parliament 1643) pp. 56-61, at p. 58 (Google).

To the leaders of the high school, headed by the frivolous Antonella, daughter of Bianca, Patito is, an ugly duckling, and direct at her all their mockery and tricks. Here she meets her prince, Mateo. Patito becomes the leader of Las Populares (The Populars), sensible young ladies who do not want to be "bimbos" like Las Divinas (The Divines) who only care about power and appearances. The fight gets serious when the high school decides to participate in an intercollegiate musical contest.

On the Difference between True and False Christianity (1703), and On the Corruption of this Age (1704) were published after his death. In the latter work (republished by Robert Foulis, Glasgow, 1761) Charteris condemns the preaching at the celebration of the Lord's Supper, and pleads for the restoration of the public reading of the Bible in the services of the Church of Scotland. The catalogue of Scottish divines in James Maidment's Catalogues was drawn up by Charteris for his friend Sir Robert Sibbald.

The Parliament subsequently added 21 additional ministers to the Assembly (the additions being known to history as the Superadded Divines) to replace those ministers who did not attend, or who had died or become ill since the calling of the Assembly. Note: In the list below, members of the Assembly without dates beside their names are mainly Royalists who did not take their seats in the Assembly because King Charles I instructed all loyal subjects not to participate in the Westminster Assembly.

His portrait, in Dr. Williams's Library (engraving in Wilson), is one of the few portraits of dissenting divines vested in the Scottish doctor's gown. He married (1710) the widow of Sylvester, his predecessor, daughter of George Hughes, and had issue one daughter. Hughes gives a list (revised by Wilson) of forty-three publications by Wright (nearly all sermons), adding that he published several anonymous pieces. The most notable are: # 'A Little Treatise of being Born Again ... Four Sermons,' 1715, 12mo; 17th edit.

These theologians regard scripture as interpreted through tradition and reason as authoritative in matters concerning salvation. Reason and tradition, indeed, is extant in and presupposed by scripture, thus implying co-operation between God and humanity, God and nature, and between the sacred and secular. Faith is thus regarded as incarnational and authority as dispersed. Amongst the early Anglican divines of the 16th and 17th centuries, the names of Thomas Cranmer, John Jewel, Matthew Parker, Richard Hooker, Lancelot Andrewes, and Jeremy Taylor predominate.

Like very many other bishops at that time, Howley was an "old-High Churchman." These inherited a tradition of high views of the sacraments from the Caroline Divines and their successors. They held Catholic beliefs but were consistently anti-Roman. They were often despised by the more extreme Tractarians and their beliefs were often obscured, for example, in Richard William Church's classic account of the Oxford Movement. Archbishop Howley presided over the coronation of William IV and Queen Adelaide in 1831.

Frelinghuysen had adapted the theological developments of the Puritan divines to preach a style of Reformed pietism, a revivalistic style of Calvinism. His son, John, preached and instructed his students in the same style. With John Frelinghuysen's unexpected death in 1754, Hardenbergh, as his last theological student, assumed the pulpits of five congregations in central New Jersey served by his teacher. In 1757, Hardenbergh received a license to preach from the Coetus and was formally called by these congregations in May 1758.

The same deed may produce different "feelings" depending on the temperament of the audience, as "language which would be innocuous, practically speaking if used to an assembly of professors or divines, might produce a different result if used before an excited audience of young and uneducated men".R. v. Aldred (1909) 22 Cox C.C. 1 at 3. Due to such ambiguity, people are left without clear guidelines as to what constitutes a seditious tendency, which may result in the chilling of free speech.

He was among the "several Godly Ministers" engaged in compiling the Body of Practical Divinity advocated to James Ussher at this time.J. Dury, ed. S. Hartlib, The Earnest Breathings of Forreign Protestants, Divines and Others, to the Ministers and Other Able Christians of These Three Nations, for a Compleat Body of Practicall Divinity... and an Essay of a Modell of the Said Body of Divinity (For T. Underhill, at the Anchor in Paul's Church-yard, London 1658), pp. 47-48 (Google).

Politically, the Caroline Divines were royalists but primarily of a constitutional, rather than absolutist, bent. Their promotion of more elaborate ceremonial and their valuation of visual beauty in art and church architecture was variously labelled as “popish”, “Romish”, or “Arminian” by their Puritan opponents. Such embellishments, however, were not only integral to their spirituality, but were seen by the Carolines as combatting the appeal of Roman Catholicism. And, contrary to Puritan accusation, the emphasis upon beauty had nothing to do with “Arminian” influence.

But in the same year he was dispossessed of the provostship of Eton by parliament in favour of Francis Rous, and was subsequently deprived of his other preferments. The First English Civil War also prevented him from taking possession of the deanery of Westminster, to which he was nominated in 1645 on the expiry of Archbishop John Williams's commendam. Steward was held in high favour by Charles I. In January 1645 he, together with five other divines, was sent by the king to the Treaty of Uxbridge.

His uncle divines the future of the couple and determines that they are incompatible, but Dorang- seonbi insists on the marriage. He ignores a series of inauspicious omens on the way to his bride's house and falls ill on the night of the marriage. He leaves for home, telling Cheongjeong-gaksi that he will have died if she spits on the wall the next day and it immediately dries. Her spit dries the next morning, and a messenger soon arrives bearing the news of her husband's death.

Jeremy Taylor (1613–1667) was a cleric in the Church of England who achieved fame as an author during the Protectorate of Oliver Cromwell. He is sometimes known as the "Shakespeare of Divines" for his poetic style of expression, and he is frequently cited as one of the greatest prose writers in the English language. He is remembered in the Church of England's calendar of saints with a Lesser Festival on 13 August. Taylor was under the patronage of William Laud, Archbishop of Canterbury.

The Articles of the Church of England, Revised and altered by the Assembly of Divines, at Westminster, in the year 1643 state that "no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent." The Westminster Confession, held by Presbyterian Churches, holds that the moral law contained in the Ten Commandments "does forever bind all, as well justified persons as others, to the obedience thereof".

Spenser converted to Catholicism while a student at Christ's College, Cambridge, and entered the Society of Jesus in 1627. After having professed moral theology at Liège, 1642, and also having served the "Camp Mission", he returned to England. He took part, at Whitsuntide, 1657, in a conference, much spoken of at the time, with two Anglican divines, Dr. Peter Gunning and Dr. John Pearson, afterward bishops. All the disputants, including Spenser's Catholic colleague, Dr. John Lenthall, M.D., were Cambridge men, and may have known one another.

Scherer was a man of boundless energy and rugged strength of character, a strenuous controversialist, a genuinely popular orator and writer. He vigorously opposed the Tübingen professors who meditated a union with the Greek Schismatics, refuted Lutheran divines like Osiander and Heerbrand, and roused his countrymen against the Turks. Believing like his contemporaries that the State had the right to put witches to death, he maintained, however, that since they were possessed, the principal weapons used against them should be spiritual ones, e.g.exorcisms or prayer.

To the Puritan clergy, his sermon was "censurable and incited mischief". The colony's ministers were offended by the sermon, while the free grace advocates were encouraged, and they became more vociferous in their opposition to the "legal" ministers. Governor Vane began challenging the doctrines of the colony's divines, and supporters of Hutchinson refused to serve during the Pequot War of 1637 because Wilson was the chaplain of the expedition. Ministers worried that the bold stand of Hutchinson and her supporters began to threaten the "Puritan's holy experiment".

He was the son of Henry Wilkinson ("the elder") (1566–1647), by his wife Sarah, and was born at Waddesdon, Buckinghamshire, on 4 March 1610. His father, who was elected fellow of Merton College, Oxford, in 1586, was created B.D. on 7 July 1597, and was from 1601 till his death on 19 March 1647 rector of Waddesdon. He was chosen one of the Westminster divines in 1643; he published A Catechism (4th edit. London, 1637), and The Debt Book, or a Treatise upon Rom. xiii.

Guru Nanak Dev's Parkash Purab. A story goes that during his stay in Delhi, rumours spread that Guru Nanak by the grace of God had revived a dead elephant. Emperor Sikander Shah Lodi came to know about this holy man who had won the admiration of all the Hindu and Muslim divines of Delhi and had brought a dead elephant to life. It is said that when one of his favourite royal elephants died, he sent for the Guru and requested him to revive his elephant too.

The divines, statesmen, soldiers and writers of New England, fostered by public applause and patronage, have given high proof of their merit, and we regard the Art Union as destined to elevate the character of our artists. Its fostering patronage will prove that, by affording adequate opportunity, New England is as congenial to the arts of design, as the lands which have produced a Michael Angelo, a Praxiteles, a Wilkie, or the Vernsets (i.e. Claude Joseph Vernet, Carle Vernet, Horace Vernet).""From the American Sentinel.

Anthony Browne, 1st Viscount Montague, to whom he was chaplain, writing to the queen on 17 May 1558, states that he had sent Langdaile to preach in places resistant to "religion". On 19 January 1559 he was collated to the prebend of Alrewas in Lichfield Cathedral, and in the following month was made chancellor there. Langdale was one of the Catholic divines appointed to the Westminster Conference 1559. On his refusal to take the oath of supremacy he was soon afterwards deprived of all his preferments.

After this point, she is followed by three young men who at one point corner her and threateningly ask where Arndís is. Sunna thinks she may recognise one; the police later warn Arndís that these men may be terrorists. Eventually, Sunna divines that Arndís must be hiding in an art gallery she has set up at Stokkseyri, and finds her there. Revealing that she has guessed that Hera is actually Fatíma's daughter and not Arndís's, Sunna forces Arndís to explain what is going on.

At the same time that the Westminster Assembly had been debating ecclesiology, they had also been reviewing worship and doctrine. These aspects generated less controversy amongst the divines. Tasked with reforming the English liturgy, the Assembly first considered simply adopting John Knox's Book of Common Order, but this possibility was rejected by the Assembly in 1644, and the work of drawing up a new liturgy entrusted to a committee. This committee drafted the Directory of Public Worship, which was passed by the Westminster Assembly in 1645.

The son of Edward Walsingham of Exhall, near Alcester, Warwickshire, he was born in Hawick. Borders His father died before his birth, and his mother, who was a Roman Catholic, brought him to London. His uncle, Humphrey Walsingham, who was a relation of Sir Francis Walsingham, placed him at St Paul's School, London. As the part of his instruction there he read the Protestant divines John Foxe, John Jewell, John Calvin, and Theodore Beza, and in 1603 he was ordained deacon by Martin Heton, bishop of Ely.

Being an Answer to an Abusive Epistle against the People called Quakers.’ The final tract of the controversy was Faldo's answer to this, which appeared in 1675.‘XXI Divines (whose names are hereunder affixed) cleared of the unjust Criminations of W. Penn in his pretended “Just Rebuke” for their Epistle to a book entituled “Quakerism no Christianity.”’ Throughout the controversy Faldo was abusive. A volume published by Faldo in 1687, called ‘A Discourse of the Gospel of Peace, and of the Government of our own Spirits.

Godwin rapidly became a popular preacher. Elizabeth 1st was so pleased with his 'good parts' and 'goodly person' that in 1565 she appointed his one of her Lent preachers. In June 1565 he was appointed Dean of Christ Church, Oxford, and proceeded B.D. and D.D.. When Elizabeth visited Oxford in 1565, Godwin was one of the four divines appointed to hold theological disputations before her. The winter after her visit Elizabeth promoted Godwin to Dean of Canterbury a post he held for 17 years (1567-1584).

Gamon's ministry, says Anthony Wood, was "much frequented by the puritanical party for his edifying and practical way of preaching". On 20 April 1642 he was designated, with Gaspar Hickes (1605-1677) of Landrake, as the representative of Cornwall in the Westminster Assembly of divines. Gamon does not seem to have taken his place in the assembly, possibly on account of the remoteness of his residence, and his absence from its proceedings appears to have given offence. John Walker, in his Sufferings of the Clergy (ii.

Since dissenting, Establishment and Independent divines were in print, the constant movement of these works helped defuse any region's religious homogeneity and fostered emergent latitudinarianism. Periodicals were exceedingly popular, and the art of essay writing was at nearly its apex. Furthermore, the happenings of the Royal Society were published regularly, and they were digested and explained or celebrated in more popular presses. The latest books of scholarship had "keys", "indexes" and "digests" made of them that could popularise, summarise and explain them to a wide audience.

The Assembly's first meeting began with a sermon by William Twisse in the nave of Westminster Abbey on 1 July 1643. The nave was so full that the House of Commons had to send members ahead to secure seats. Following the sermon, the divines processed to the Henry VII Chapel, which would be their place of meeting until 2 October when they moved to the warmer and more private Jerusalem Chamber. After their initial meeting they adjourned for about a week, as Parliament had not yet given specific instructions.

The Assembly was a product of the British Reformed tradition, taking as a major source the Thirty-Nine Articles as well as the theology of James Ussher and his Irish Articles of 1615. The divines also considered themselves to be within the broader European Reformed tradition. They were in frequent correspondence with continental Reformed theologians, and sought their approval. They also drew upon the pre- Reformation British theological tradition, which emphasized biblical knowledge and was influenced by the Augustinian theological tradition exemplified by Anselm, Thomas Bradwardine, and John Wycliffe.

The Chart of Biography covers a vast timespan, from 1200 BC to 1800 AD, and includes two thousand names. Priestley organized his list into six categories: Statesman and Warriors; Divines and Metaphysicians; Mathematicians and Physicians (natural philosophers were placed here); Poets and Artists; Orators and Critics (prose fiction authors were placed here); and Historians and Antiquarians (lawyers were placed here). Priestley's "principle of selection" was fame, not merit; therefore, as he mentions, the chart is a reflection of current opinion. He also wanted to ensure that his readers would recognize the entires on the chart.

1570), asking Lord Burghley, the Chancellor, to reinstate Thomas Cartwright in his office as Lady Margaret's divinity reader. Daniel Neal's statement that at a subsequent period he declared his approbation of Cartwright's 'book of discipline' (1584) is somewhat suspect; but John Strype says he was at one of Cartwright's synods. On 24 November 1570 he was instituted to the rectory of Dry Drayton, Cambridgeshire. He used to still preach at St Mary's, Cambridge, where he reproved young divines for engaging in controversies, as tantamount to rearing a roof before laying a foundation.

In their term the Marian persecutions began in earnest: they were obliged to superintend executions of Reformers, in first place the distinguished divines John Rogers and John Bradford. Chester's humanity towards the sufferers was highly praised by John Foxe and contrasted with Woodroffe's harshness.John Foxe's The Acts and Monuments Online, 1583 edition, Book 11, p. 1648. Before giving Dr Rowland Taylor into the custody of the Sheriff of Essex, Chester intervened to allow him a leave-taking from his wife, and offered her his own house in which to await.

On 5 December 1656 he was ordained in the Church of St. Nicholas Within, Dublin, by Samuel Winter, provost of Trinity, Timothy Taylor of Carrickfergus, and Thomas Jenner (born 1606/7) of Drogheda, all Independents. He was morning preacher at St. Nicholas's, and preached once in six weeks as chaplain to the lord-deputy. Wood commends him for his civility to episcopal divines; he declined to act on commissions for displacing them in Munster and Dublin. At the Restoration he was suspended (October 1660) for sermons against the revival of the ceremonies.

He received the deanery of Gloucester, in which he was installed on 6 June 1685. He resigned the archdeaconry of Middlesex in 1686, but kept his canonries of Christ Church and St. Paul's till his death. In November 1686 Jane was summoned to represent the Church of England in a discussion which was held with some Roman Catholic divines in the presence of James II, with a view to the conversion of the Earl of Rochester. Jane did not take much part in the disputation, which was mostly left to Rochester himself.

His writings are both ill-arranged and obscure. In the course of his disquisitions on these points, we find the author zealously attached to the old maxim, that there is nothing in the understanding which was not first in the senses. This he considers as a fundamental principle in all rational systems of speculative philosophy. His metaphysics were, however, of a scholastic nature, and present a curious compound from the speculations of the Arabian philosophers, the early Scholastic divines, and some of the writers among the Dominicans of Spain.

Between 1879 and 1907 the Royal Hibernian Academy displayed eight of his paintings. Hennessy at Milmo-Penny Fine Arts. He was married to Charlotte Mather around 1868 (1842-1940) from New Haven, Conn., descendant of the old and illustrious MATHER family of Early New England Puritan divines and had by her four children: Moya (1868-1941) married Léon de Janzé (born 1848) at Parfondeval, France; Eleanor ("Nora") (1872-1958) married in 1915 Paul Ayshford Methuen (1886-1974), 4th baron Methuen at Corsham Court; Philipp (1873-1954) and Kathleen.

He twice held the office of Lord Chancellor, once from June 1475 to September 1475 and then again from October 1485 to March 1487. Alcock was one of the leading pre-Reformation divines; he was a man of deep learning and also of great proficiency as an architect. Besides founding a charity at Beverley and a grammar school at Kingston upon Hull, he restored many churches and colleges; but his greatest achievement was the building of Jesus College, Cambridge, which he established on the site of the former Convent of St Radegund.

994–1000; Leo Miller, John Milton among the Polygamophiles (New York: Loewenthal Press, 1974). Milton wrote during a period when thoughts about divorce were anything but simplistic; rather, there was active debate among thinkers and intellectuals at the time. However, Milton's basic approval of divorce within strict parameters set by the biblical witness was typical of many influential Christian intellectuals, particularly the Westminster divines. Milton addressed the Assembly on the matter of divorce in August 1643, at a moment when the Assembly was beginning to form its opinion on the matter.

The Reformed divines refer them to both natures; so that Christ's human nature was in a state of humiliation as compared with its future exaltation, and his divine nature was in the state of humiliation as to its external manifestation (ratione occultationis). With them, the incarnation itself is the beginning of the state of humiliation, while the Book of Concord excludes the incarnation from the humiliation. Finally, the Scholastic Lutherans regard the humiliation only as a partial concealment of the actual use (Gk. krypsis chreseos) of the divine attributes by the incarnate Logos.

The Chart of Biography covers a vast timespan, from 1200 BC to 1800 AD, and includes two thousand names. Priestley organized his list into six categories: Statesman and Warriors; Divines and Metaphysicians; Mathematicians and Physicians (natural philosophers were placed here); Poets and Artists; Orators and Critics (prose fiction authors were placed here); and Historians and Antiquarians (lawyers were placed here). Priestley's "principle of selection" was fame, not merit; therefore, as he mentions, the chart is a reflection of current opinion. He also wanted to ensure that his readers would recognize the entires on the chart.

In 1644 he is named in an ordinance of parliament for ordaining ministers in Lancashire. During the plague outbreak of 1645 in Manchester he worked among the people, Heyrick being absent in London at the Assembly of Divines. Hollinworth instituted a weekly lecture against the Independents, and became involved in controversy with them. By the exertions of Heyrick and Hollinworth and their friends the presbyterian discipline was established in Lancashire by an ordinance of parliament dated 2 October 1646, and the first meeting was held in the following month at Preston.

Howard was one of the twelve peers who signed the petition on grievances, which he presented to Charles I at York in 1640. He was very active in the early parts of the English Civil War. He was one of the ten Lords selected to attend the Westminster Assembly of Divines along with 20 Commoners as lay assessor, and was often employed in negotiations with Scottish officials. However, he was left off the Committee of Both Kingdoms and generally seems to play less of a role in the coming years.

His delivery was striking; it is said that Thomas Herring attended his services, as samples of effective utterance. His communion services were known for fervour, and he was a sedulous pastor. Hughes admits a "particular turn of temper" which was not always agreeable. Satiric verses (1735?) describing London dissenting divines open with the lines: > Behold how papal Wright with lordly pride Directs his haughty eye to either > side, Gives forth his doctrine with imperious nod, And fraught with pride > addresses e'en his God Thomas Newman (1692–1758) was his assistant and successor.

Two years later, he had an active hand in the so-called First Helvetic Confession (the work of Swiss divines at Basel in January 1536); also in the conferences which urged the Swiss acceptance of the Wittenberg Concord (1536). At the Worms conference (1540) between Catholics and Protestants, he was the sole representative of the Swiss churches, being deputed by the authorities of Basel. He died suddenly by the plague at Basel on 1 August 1541. A brilliant scholar, a mediating theologian, and personally of lovable temperament, his influence was great and wisely exercised.

80-81 (Internet Archive). At Wherwell, where Earbury was still prebendary, he was also not far distant from William Noyes at Cholderton (formerly minister to Lady Wroth's parental household at Leez in Essex 'Will of Richard Rich of Leigh, gentleman', Essex Record Office D/ABW 32/91.), whose sons Nicholas and James Noyes, and nephew Thomas Parker,C. Mather, Magnalia Christi Americana: or, The Ecclesiastical History of New-England (Thomas Parkhurst, at the Bible and Crowns in Cheapside, London 1702), Book III: Polybius: Lives of Many Reverend, Learned and Holy Divines, Chap. XXV: 'Scholasticus.

2017, see link He approved of James's declaration (1687) for liberty of conscience, and at once set about building a meeting house at Northowram (opened 8 July 1688), to which he subsequently added a school. The first master was David Hartley (appointed 5 October 1693), father of David Hartley the philosopher. His meeting house was licensed under the Toleration Act on 18 July 1689. Heywood was one of the many nonconformist divines who attended solemn fasts (September 1689) in connection with the case of Richard Dugdale, known as the 'Surey demoniac.

At the Assembly in 1721 twelve men, including Boston, Hog and Ralph and Ebenezer Erskine, submitted a "Representation and Petition", arguing that in condemning The Marrow the Assembly had condemned propositions which were scriptural, and other expressions which were plainly taught both by many orthodox divines and in the doctrinal standards of the Church of Scotland. They also argued that the report had misrepresented the book's teaching, taking various expressions out of context. Their petition was rejected. In the Assembly of 1722 The Marrow's condemnation was reaffirmed and the twelve Representers were rebuked.

Both reviewers especially criticized the scene where Francis appears before Pope Innocent III, calling it gaudy and excessive. Ebert wrote, "does the Pope always have 200 divines on hand just to hold an audience for a few barefoot monks?" However, Christopher Hudson of The Spectator called Brother Sun, Sister Moon "a beautiful and simple film" and especially praised its cinematography, though he acknowledged "the limitations of the script". On review aggregator website Rotten Tomatoes, the film holds an approval rating of 42% based on 19 reviews, and an average rating of 4.9/10.

From that moment on, she started composing her first songs, of which she recorded ten, but they were not released. In these years, she made her only appearance in the theatre, taking the role of Raquel Meller in the musical "Las Divinas" (The Divines), performed in the Reina Victoria theatre in Madrid. In 1980 she released her first single with a multinational company, "El ascensor" (The elevator), a song with a strong Reggae flavour as a tribute to Bob Marley. She presented this song in "Tocata", a very popular music show in RTVE.

He became a prebendary of Lichfield in 1520, and was appointed master of King's Hall, Cambridge, in 1528, in which year he occurs as vicar of Chesterton, Cambridgeshire. In 1529 he commenced LL.D., and his grace for that degree states that he had studied at Louvain. He held the archdeaconry of Stafford for a few days in 1530, and on 7 June in that year he was admitted treasurer of the church of Lichfield, with which he held the precentorship. Blythe was one of the divines who preached at Cambridge against Hugh Latimer.

In 1644 he was made archdeacon of Brecon. The year before he had been nominated a member of the Westminster Assembly of divines, probably through the interest of the Earl of Northumberland, but he speedily withdrew, together with the most of the rest of the episcopalian clergy. When deprived of his preferments by the parliament he maintained himself by keeping a private school, which he carried on in partnership with Jeremy Taylor and William Wyatt at Newton Hall ('Collegium Newtoniense'), in the parish of Llanfihangel Aberbythych, in Carmarthenshire.

Reading the Memoirs of Daniel Neal, prefixed by Joshua Toulmin to his edition (1793–7) of Neal's History of the Puritans, led Wilson to collect notices of dissenting divines, and examine manuscript sources of information. He projected a biographical account of the dissenting congregations of London and the vicinity. For his projected work he obtained around three hundred subscribers. He published an instalment of The History and Antiquities of Dissenting Churches and Meeting Houses in London, Westminster, and Southwark: including the Lives of their Ministers in 1808, 2 vols.

Routh sympathised with the Tractarians of the High Church Oxford Movement in the 1830s and 1840s. R. W. Church in his history of the Oxford Movement said Routh "had gone below the surface, and was acquainted with the questions debated by those [Anglican] divines, there was nothing startling in what so alarmed his brethren, whether he agreed with it or not; and to him the indiscriminate charge of Popery meant nothing. But Dr. Routh stood alone among his brother Heads in his knowledge of what English theology was".R. W. Church, The Oxford Movement.

The Scottish Church was governed by a system of elected assemblies of elders called presbyterianism, rather than rule by bishops, called episcopalianism, which was used in the English church. Scottish commissioners attended and advised the Assembly as part of the agreement. Disagreements over church government caused open division in the Assembly, despite attempts to maintain unity. The party of divines who favoured presbyterianism was in the majority, but the congregationalist party, which held greater influence in the military, favoured autonomy for individual congregations rather than the subjection of congregations to regional and national assemblies entailed in presbyterianism.

The divines were committed to the Reformed doctrine of predestination — that God chooses certain men to be saved and enjoy eternal life rather than eternal punishment. There was some disagreement at the Assembly over the doctrine of particular redemption — that Christ died only for those chosen for salvation. The Assembly also held to Reformed covenant theology, a framework for interpreting the Bible. The Assembly's Confession is the first of the Reformed confessions to teach a doctrine called the covenant of works, which teaches that before the fall of man, God promised eternal life to Adam on condition that he perfectly obeyed God.

Parliament finally passed an ordinance to hold the assembly on its own authority without Charles's assent on 12 June 1643. It named as many as 121 ministers and thirty non-voting parliamentary observers: twenty from the Commons, and ten from the House of Lords. The Assembly was almost entirely English; Parliament appointed Englishmen for the counties of Wales, but the French stranger churches (churches of Protestant refugees from Catholic France) sent two ministers in place of any from the Channel Islands. Many of the divines were internationally recognized scholars of the Bible, ancient languages, patristics, and scholastic theology.

He and Richard Thomson were among the first of the Cambridge divines who maintained the doctrine Arminianism in opposition to the Calvinists. He resigned in 1617 as a results of increasing anti-Arminian pressure. He then served in 1617 and 1618 as vice-chancellor of the university. Richardson was a skilled hebraist and he served in the "First Cambridge Company", charged by James I of England with the translation of the books of the Old Testament from the Books of Chronicles to Song of Songs (comprising most of the Ketuvim) for the King James Version of the Bible.

Nothing is known of Marshall's life beyond references to his career as an engraver. Marshall's earliest known work is the frontispiece to the book A Solemne Joviall Disposition Briefly Shadowing the Law of Drinking, which was published in 1617. In the 1630s he produced a number of portrait engravings and book frontispieces, depicting Puritan divines, poets, and figures associated with the High Church establishment of the day, such as William Laud.National Portrait Gallery, William Marshall prints His most ambitious work was the highly elaborate frontispiece to George Wither's 1635 Collection of Emblemes, Ancient and Moderne, an unusually complex example of the Emblem book.

Calvinism was adopted in the Electorate of the Palatinate under Frederick III, which led to the formulation of the Heidelberg Catechism in 1563, and in Navarre by Jeanne d'Albret. This and the Belgic Confession were adopted as confessional standards in the first synod of the Dutch Reformed Church in 1571. Leading divines, either Calvinist or those sympathetic to Calvinism, settled in England (Martin Bucer, Peter Martyr, and Jan Łaski) and Scotland (John Knox). During the English Civil War, the Calvinistic Puritans produced the Westminster Confession, which became the confessional standard for Presbyterians in the English-speaking world.

To him was due the method by which each answer forms a substantive statement, not needing to be helped out by the question. He died in August or September 1647; he was unmarried A portrait, in Samuel Clarke's Lives of Thirty-two English Divines (1677) shows an emaciated visage, sunk between his shoulders; he wears moustache and thin beard, skull-cap and ruff with academic gown, and leans on a cushion. Symon Patrick, a friend at college, calls him "a little crooked man", but says he was revered. He left a benefaction for poor scholars at Queens' College.

First as to the descent into Hades. The Scholastic Lutherans (see: Lutheran High orthodoxy, 1600–1685) regarded it as a triumph over Hell, and made it the first stage of exaltation; while the Reformed divines viewed it as the last stage of the state of humiliation. It may be viewed as the turning-point from the one state to the other, and thus belonging to both. Secondly, the Lutheran Confessions of the Book of Concord refer the two states only to the human nature of Christ, regarding the divine as not susceptible of any humiliation or exaltation.

Among the Chukchi, the burial ceremony provides the dead person with the means to travel to the underworld and to send them on their way, if not to carry them the whole distance. First, the shaman divines where the person wished to be buried. Friends of the deceased carry the body out of the tent through its smoke hole or out the back and tie it to a new or freshly repaired sledge to which reindeer have been harnessed. When the funeral cortège arrives at the burial site, the reindeer are untied and stabbed, then rehitched to the sled.

According to the Solemn League and Covenant, ratified by the parliaments of England and Scotland, and also by the Assembly of Divines at Westminster in 1643, Presbyterianism was to be maintained in the kingdoms of England, Scotland, and Ireland, and popery, prelacy, superstition, heresies, schism, &c.;, were to be extirpated. The Covenanters in Scotland contended, as is well known, under much suffering, for this species of Presbyterian supremacy throughout the reigns of Charles II and James VII. As a measure of pacification at the Revolution, Presbytery was established in Scotland by act of parliament 1690; but it was of a modified kind.

Although Knightley attended legal school at Gray's Inn, its major impact seems to have been introducing him to a group of Puritan divines, including renowned preacher, Richard Sibbes. However, Puritan simply meant anyone who wanted to reform, or 'purify', the Church of England, and covered many different views, on both doctrine and governance. Presbyterian Calvinists like Knightley were the most prominent, but Sibbes was an example of many who remained conforming members of the church. After graduating in 1613, rather than becoming a lawyer, he applied for a license to travel in Europe, but this was refused.

He was born in Wiltshire in 1582, and was entered either as a servitor or batler of St. Alban Hall, Oxford, in 1600. He was elected demy of Magdalen College in 1600, and perpetual fellow of the college in 1611, being then M.A.:s:Baylie, Thomas (DNB00) Afterwards he became rector of Manningford Bruce, Wiltshire, and he proceeded to the degree of B.D. in 1621, at which time he was a zealous puritan. He took the covenant in 1641 and was nominated a member of the Westminster Assembly of divines. He was given the rich rectory of Mildenhall, Wiltshire.

In 1649 he was made Lady Margaret's Professor of Divinity, and appears to have retained his prebend, but in 1650 his hold on his preferments was imperilled by his refusal to subscribe the Engagement; whether he subscribed is not certain. He managed to retain his preferments, and was made a member of the Westminster Assembly of divines, though he apparently took no part in its proceedings. After the Restoration the king made him dean of Ely by patent dated 14 August; he was installed 28 September. He died at the beginning of February 1661, and was buried in his college chapel.

When Carmen and her best friend Ashley find out Bianca is not pregnant, Bianca threatens to take Patito away from Carmen, as she did repeatedly in the past to keep Carmen from telling Leandro what she knows. Bianca's daughter, Antonella, goes to the same school as Patito and is Matias's girlfriend. Given these circumstances, rivalries crop up between Carmen and Bianca as well as Patito and Antonella. Within the school, this leads to the creation of two rival musical dance groups – Las Divinas (The Divines) led by Antonella, and Las Populares (The Populars) led by Patito.

The combination produces a cynical and destructive outer persona, which disguises a fragile and deeply hurt inner being. When the Prince speaks to her, he addresses only this inner being, and in him she sees and hears the long dreamt-of affirmation of her innocence. But the self-destructive voice of her guilt, so intimately bound to the longing for innocence, does not disappear as a result, and constantly reasserts itself. Myshkin divines that in her constant reiteration of her shame there is a "dreadful, unnatural pleasure, as if it were a revenge on someone."The Idiot (2004).

The Prince ends by describing what he divines about each of their characters from studying their faces and surprises them by saying that Aglaya is almost as beautiful as Nastasya Filippovna. The prince rents a room in the Ivolgin apartment, occupied by Ganya's family and another lodger called Ferdyschenko. There is much angst within Ganya's family about the proposed marriage, which is regarded, particularly by his mother and sister (Varya), as shameful. Just as a quarrel on the subject is reaching a peak of tension, Nastasya Filippovna herself arrives to pay a visit to her potential new family.

He yielded on the point before 1571 when he was made dean of Gloucester. In 1578 he was one of the divines selected to attend a diet at Schmalkalde to discuss the project of a theological accommodation between the Lutheran and Reformed churches; and in 1580 he was made Dean of Winchester. In 1585 he was persuaded by his bishop, Cooper, to restore the use of surplices in Magdalen College chapel. He died on 1 February 1590 and was buried in the college chapel, where there is a mural monument to his memory; a portrait is in Magdalen College school.

He arrived at Edinburgh on 12 February and was again present at Montrose's further great victory on 15 August at Kilsyth, whence he escaped to Newcastle. Argyll was at last delivered from his formidable antagonist by Montrose's final defeat at Philiphaugh on 12 September. In 1646, he was sent to negotiate with the king at Newcastle after his surrender to the Scottish army, when he endeavoured to moderate the demands of the parliament and at the same time to persuade the king to accept them. On 7 July 1646, he was appointed a member of the Assembly of Divines.

Braddock's translation was published in Geneva in 1600 and was undertaken that foreign scholars and divines might be able to follow the controversy which Jewel's Apologia had caused since its first publication in 1562. Braddock dedicated his work to John Whitgift, Archbishop of Canterbury, ‘who has filled the diocese with learned men’. Braddock is also remembered for having given books from his own library to the library of Christ's College, where he had studied. A book inscribed with Braddock's signature from his library and with marginalia in his own hand was formerly in the Glenn Christodoulou Collection.

While at Kingston he proceeded B.D.and D.D. at Oxford in 1634. He was chosen to be not only one of the assembly of divines which met at Westminster in 1643, but also one of the six preachers in Westminster Abbey. When Robert Newlyn was ejected from the presidency of Corpus by the "committee of Lords and Commons for Reformation of the University of Oxford" (22 May 1648), Staunton, a former fellow, was appointed in his place. The actual ejection of Newlyn and assumption of the office by Staunton did not take place till 11 July 1649.

A New Englander, whose identity was not included, sent back information about the event to the English divines. The New Englander, who used Winthrop's original description of the "monster" almost verbatim, has subsequently been identified as yet another well-known clergyman, John Eliot who preached at the church in Roxbury, not far from Boston. The most outrageous accounting of Dyer's infant occurred in 1667 when a memorandum of the Englishman Sir Joseph Williamson quoted a Major Scott about the event. Scott was a country lawyer with a notorious reputation, and his detractors included the famous diarist Samuel Pepys.

Distrust of Charles's religious policies increased with his support of a controversial anti-Calvinist ecclesiastic, Richard Montagu, who was in disrepute among the Puritans. In his pamphlet A New Gag for an Old Goose (1624), a reply to the Catholic pamphlet A New Gag for the New Gospel, Montagu argued against Calvinist predestination, the doctrine that salvation and damnation were preordained by God. Anti-Calvinistsknown as Arminiansbelieved that human beings could influence their own fate through the exercise of free will. Arminian divines had been one of the few sources of support for Charles's proposed Spanish marriage.

The Scottish Gaelic Psalter was produced by the Synod of Argyll. By 1658, the first fifty psalms had been translated into ballad metre due to the work of Dugald Campbell, John Stewart, and Alexander McLaine. A manuscript of the final 100 psalms was produced in 1691 with the entire Gaelic psalter, with revisions to the 'first fifty' being produced in 1694. The Gaelic Metrical Psalms are used to this day in the Scottish Highland Presbyterian Churches where the practice of lining out is used, in accordance with the Westminster Assembly of Divines Directory for Public Worship.

Wightman's trial was played out against the backdrop of the so-called "Vorstius Affair", involving the intense opposition on the King's part to block the appointment of the German academic Conrad Vorstius to the University of Leiden. Vorstius was being accused of atheism, Arianism and heretical opinions about the Holy Spirit. After months of being subjected to a series of conferences with "learned divines", Wightman was finally brought before Bishop Neile for the last time. According to Wightman, the Bishop told him "that unless I did recant my opinions he would burn me at a stake in Burton before Allholland day next".

On 6 July 1643 he was appointed one of the two scribes to the Westminster Assembly, the other being Henry Roborough. Their assistant was John Wallis. The scribes were not members of the assembly of which they kept the record, nor were they at first allowed, like the members, to wear their hats; but in common with the other divines the scribes were entitled to the allowance (irregularly paid) of four shillings a day. For their trouble they received the copyright of the Directory of Public Worship (ordered to be published 13 March 1645), which they sold for £400.

Walpole was born at Docking, Norfolk, in 1558, the eldest son of Christopher Walpole, by Margery, heiress of Richard Beckham of Narford, and was educated at Norwich School, Peterhouse, Cambridge, and Gray's Inn. While at Gray's Inn he came to the attention of government spies by his frequent association with known recusant gentry. He attended the discussions that Edmund Campion held with Anglican divines, and was present at the execution of Edmund Campion in 1581: his clothes were sprinkled with Campion's blood. Heretofore somewhat lukewarm in religious matters, Walpole then gave up his law practice and followed in Campion's footsteps.

Bossuet, in his "Avertissement aux Protestants sur les lettres de M. Jurieu", said that if this were true, then the principle, Quod semper, quod ubique, quod ab omnibus - according to Jurieu the criterion of a fundamental article - had ceased to possess the smallest value. (Avertissement, I, n. 22.) In regard to the relation of the fundamental doctrines to salvation, Jurieu is in agreement with the English divines already quoted. "By fundamental points", he says, "we understand certain general principles of the Christian religion, a distinct faith and belief in which are necessary to salvation" (Traité, p. 495).

The Book of Concord A good testimony of Frederik's stubborn resistance to all religious controversy, can be found in his response to the late sixteenth-century Lutheran statement of faith, the Formula and Book of Concord. The ‘Concord’, which was written by leading Saxon divines and sponsored by Frederik II's brother-in-law, Augustus, Elector of Saxony, was an attempt to promote unity among the German Lutheran princes. As a unifier, however, the Concord was an abject failure.Lockhart, Paul D., page 71 August had recently purged his court of Calvinists and Philippists, and orthodox Lutherans like Jacob Andreae composed the document.

The Westminster Divines, on the other hand, were divided over questions of church polity and split into factions supporting a reformed episcopacy, presbyterianism, congregationalism, and Erastianism. The membership of the Assembly was heavily weighted towards the Presbyterians, but Oliver Cromwell was a Puritan and an independent Congregationalist Separatist who imposed his doctrines upon them. The Church of England of the Interregnum (1649–60) was run along Presbyterian lines but never became a national Presbyterian church, such as existed in Scotland, and England was not the theocratic state which leading Puritans had called for as "godly rule".

In early life he was for some years curate of Camberwell, Surrey, which appointment he exchanged in 1803 for the ministry of Lambeth Chapel, retaining the afternoon lecture at Camberwell. In 1806 he was chaplain to the lord mayor, Sir William Leighton. He was rewarded for his civic services by the valuable rectory of St Mary-at-Hill in the city of London in 1807, where he was one of the most popular divines of the metropolis. In 1812 he was presented by his college to the sinecure rectory of Aldrington in Sussex, the church of which had been destroyed.

Rev. Dr. Christopher Newman Hall (1816–1902), known in later life as a 'Dissenter's Bishop', was one of the most celebrated nineteenth century English Nonconformist divines. He was active in social causes; supporting Abraham Lincoln and abolition of slavery during the American Civil War, the Chartist cause, and arranging for influential Nonconformists to meet Gladstone. Come to Jesus, first published in 1848 also contributed to his becoming a household name throughout Britain, the US and further afield - by the end of the century the book had been translated into about forty languages and sold four million copies worldwide.

It appears that young Bayes served the churches around London as a kind of itinerant or evangelist for some years. But about 1706 he settled at St. Thomas's meeting-house, Southwark, as assistant to John Sheffield, one of the most original of the later puritan writers. This engagement requiring his attendance only in the morning of each Sunday, he also acted as assistant to Christopher Taylor at Leather Lane. When Matthew Henry died, leaving his Commentary unfinished, its completion was entrusted to a select number of presbyterian divines, including Bayes, to whom was assigned the Epistle to the Galatians.

As with many other Puritan divines, Wilson came to New England, and sailed with his friend John Winthrop and the Winthrop Fleet in 1630. He was the first minister of the settlers, who established themselves in Charlestown, but soon crossed the Charles River into Boston. Wilson was an encouragement to the early settlers during the very trying initial years of colonization. He made two return trips to England during his early days in Boston, the first time to persuade his wife to come, after she initially refused to make the trip, and the second time to transact some business.

Breckinridge was born in 1842, a member of the prominent Breckinridge family, in Baltimore, Maryland. His parents were Anne Sophonisba (née Preston) Breckinridge (1803–1844) and Robert Jefferson Breckinridge (1800–1871), a Presbyterian minister, politician, public office holder and abolitionist who was one of the most distinguished divines and one of the most prolific writers of the century. His father served as a leader of the Kentucky emancipation party in 1849 and was a strong Union man in 1861 at the outbreak of the Civil War.Brown, Alexander The Cabells and Their Kin: A Memorial Volume of History, Biography, and Genealogy (1895).

William Twisse William Twisse (1578 near Newbury, England - 20 July 1646) was a prominent English clergyman and theologian. He was named Prolocutor of the Westminster Assembly in an Ordinance dated 12 June 1643,June 1643: An Ordinance for the calling of an Assembly of Learned and Godly Divines, to be consulted with by the Parliament, for the setling of the Government of the Church putting him at the head of the churchmen of the Commonwealth. He was described by a Scottish member, Robert Baillie, as "very good, beloved of all, and highlie esteemed; but merelie bookish".Description of the Westminster Assembly – Robert Baillie.

He was one of the puritan divines who, in the interval between the sentence and execution of the king, offered him their spiritual services. Goodwin mentions in his Ὑβριστοδίκαι. The Obstrvctovrs of Justice (30 May 1649), that he had an hour's conversation or more with Charles, but was not impressed by his visit. He firmly contended in the same tract for the sovereign rights of the people, quoted approvingly John Milton's Tenure of Kings and Magistrates (13 February 1649), and maintained that the proceedings against Charles followed the spirit of the law if not the letter.

At the outbreak of the First English Civil War he sided with the parliamentary party. Among the thirty parliamentary divines who crowded into Coventry for safety in 1642 were Richard Vines, rector of Weddington, Warwickshire, and Grew, his near neighbour. Both were appointed to preach at St. Michael's Church, which the royalist vicar, William Panting, had deserted. At the end of 1643 the solemn league and covenant was taken in St. Michael's by all the parishioners. In March 1644 Grew obtained the vicarage from the city corporation. The vestry books of 1645 show some puritan changes; the old font was replaced by a new one, and the brass eagle was sold.

Angleton feels Kukushkin may be legitimate, but his obsession with Sasha and Soviet infiltration into the CIA has begun to cripple the Company. Using information gathered over decades, including Kukushkin's new data and clues from the liquor store where Yevgeny was nearly caught, Angleton divines a system of masterful rhetoric to reveal the mole: Leo. Angleton has Leo kidnapped, interred, and begins systematically interrogating him about his socialist father. Jack can't believe his best friend may be responsible for Lili, Hungary, and the Bay of Pigs; when Jack visits him, Leo proclaims his innocence and suggests that Kukushkin must be a disinformation agent dispatched by the KGB.

He was a son of Edward Goodrich of East Kirkby, Lincolnshire and brother of Henry Goodricke of Ribston Hall, North Yorkshire. He was educated at Corpus Christi College, Cambridge, afterwards becoming a fellow of Jesus College in the same university. He was among the divines consulted about the legality of Henry VIII's marriage with Catherine of Aragon, became one of the royal chaplains about 1530, and became Bishop of Ely in 1534; he was consecrated a bishop on 19 April 1534, by Thomas Cranmer, Archbishop of Canterbury, assisted by John Longland, Bishop of Lincoln; and Christopher Lord, suffragan bishop of Canterbury and Bishop of Sidon.Perceval, Arthur Philip.

Assertion of Liberty of Conscience by the Independents of the Westminster Assembly of Divines, 1847, Palace of Westminster Baillie was born in the Saltmarket, Glasgow, the eldest son of James Baillie, a merchant and burgess of Glasgow, and his wife, Helen Gibson. He was educated at the High School of Glasgow and the University of Glasgow, graduating with an M.A. in 1620. He was licensed by Archbishop James Law and became a regent of Philosophy in the University, and tutor to the son of Alexander Montgomery, 6th Earl of Eglinton. He was ordained to Kilwinning on 25 May 1631 and admitted burgess of Glasgow 6 July 1631.

At the outbreak of the First English Civil War between Charles I and the parliament he sided with the latter, and came to occupy an important place in their ecclesiastical arrangements, and was an energetic pamphleteer. In 1643 he took the solemn league and covenant, was appointed a member of the Westminster Assembly of divines, and regularly attended its sessions. He was made examiner in Latin to the Assembly, and chairman of two of its important committees. In 1645 he was elected president of Sion College, and in the same year the sequestered rectories of St. Mary- at-Hill, London, and of Charlwood, Surrey, were made over to him.

He was curate or lecturer at Isleworth, probably during his brother's incumbency (i.e. before 8 September 1622), and had some other minor employments before being presented in 1627 by Sir Thomas Evelyn to the rectory of Long Ditton, Surrey. He sat in the Westminster Assembly, but was not one of the divines nominated in the original ordinance of 12 June 1643, being appointed, perhaps through the influence of his nephew Adoniram Byfield, to fill the vacancy caused by the 1645 death of Daniel Featley. In 1654 he was appointed one of the assistant commissioners for Surrey, under the ordinance of 29 June for the ejection of scandalous, &c.

John Pitts or Pitseus (1560–1616), an English Roman Catholic exile, founded on Bale's work his Relationum historicarum de rebus anglicis tomus primus (Paris, 1619), better known by its running title of De Illustribus Angliae scriptoribus. This is really the fourth book of a more extensive work. He omits the Wycliffite and Protestant divines mentioned by Bale, and the most valuable section is the lives of the Roman Catholic exiles resident in Douai and other French towns. He asserts (Nota de Joanne Bale) that Bale's Catalogus was a misrepresentation of John Leland's work, though in all likelihood he only knew Leland's work through his reading of Bale.

Apse roof, depicting Christ in Majesty surrounded by angels The semi-dome of the apse is a copy of one of Salviati's mosaics, depicting Christ in Majesty surrounded by angels. Either side of the arch are elaborately decorated vertical panels which include figures bearing scrolls inscribed with the motto of King's College, (With Holiness and Wisdom), and other Christian inscriptions. The spandrels of the arches on each side of the nave feature the painted heads Doctors of the Church, and four 16th- and 17th-century Anglican Divines. These appear to have been an afterthought, as they do not feature in the original Gilbert Scott drawings.

It continued to be convoked at the beginning of each Parliament, but its sittings were interrupted from 1640 to 1660 (being largely replaced by the puritan Westminster Assembly of Divines), to be resumed after the Stuart Restoration. In 1689, in view of the opposition of the clergy to the Toleration Act of William III and Mary II, no summons was issued to Convocation. The Commons, however, protested against the innovation, and their petition had its effect; at the same time Archbishop Tillotson, and to some extent his successor Tenison, met the difficulties of the situation by refusing to allow any deliberations. Convocation was summoned, met and was prorogued.

The Decretal is a supposed order of the Westminster assembly for the author's arrest, purporting to be "printed by Martin Claw-Clergy, printer to the reverend Assembly of Divines, for Bartholomew Bang-priest, and are to be sold at his shop in Toleration Street, at the sign of the Subjects' Liberty, right opposite to Persecuting Court". Prynne denounced these tracts to parliament as the quintessence of scurrility and blasphemy demanding the punishment of the writer, whom he supposed to be Henry Robinson. cites: A Fresh Discovery of some Prodigious New Wandering Blazing Stars, 1645, p. 9. Overton's authorship was suspected, but could not be proven.

There he came to the attention of James Ussher, who, finding him a promising student, gave him encouragement.Cotton Mather, Magnalia Christi Americana: or, The Ecclesiastical History of New- England (Thomas Parkhurst, at the Bible and Crowns in Cheapside, London 1702), Book III: Polybius: Lives of Many Reverend, Learned and Holy Divines, Chap. XXV: 'Scholasticus. The Life of Mr Thomas Parker' pp. 143-45. Returning to England he matriculated from Magdalen College, Oxford in April 1613: but a little more than a year later, in July 1614 (the year of his father's death at Doesburg, Gelderland) he registered as a student of Theology in the University of Leyden.

After the death of Arminius, he accepted, in 1610, a call to Leiden. He was "praised enthusiastically by indisputably orthodox divines at Heidelberg and Arnhem as worthy of the post". He was nominated for the divinity chair there by moderate members of the Remonstrant party who approved of his support of public freedom of opinion ("having defended the toleration of diverse opinions in his book against Bellarmine") and thought that due to his orthodox background he would also be acceptable to some of the Contra-Remonstrants. In 1610 he reprinted Disputationes decem de natura et attributis Dei (Steinfurt, 1602) as Tractatus theologicus de Deo sive de natura et attributis Dei.

All its old feverish life and bustle > are stilled as is the heart which beat here in true sympathy with every > living creature that came within its reach needing such succor. Her pretty > maids, her scholars, her poets, her philosophers, astronomers, and divines, > all those men of genius who came and sat willingly to her while in a fever > of artistic emotion she plied the instruments of her art, — they have all > gone, and silence is the only tenant left at Dimbola. The move effectively marked the end of Cameron's photography career; she took few photographs afterwards, mostly of Tamil servants and workers. Fewer than 30 images survive from this period.

Wightman's adoption of "heresy" commenced with his understanding of the mortality of the soul, adopting the "soul sleep" view of Martin Luther. In one of his early public messages he preached that "the soul of man dies with the body and participates not either of the joys of Heaven or the pains of Hell, until the general Day of Judgment, but rested with the body until then".M. W. Greenslade, ‘The 1607 Return of Staffordshire Catholics’, Staffordshire Catholic History, 4, 1963–4, p 6–32; Clarke, Lives of Two and Twenty English Divines, p 147. Between 1603/4 and 1610/11, he became more active and vocal.

They were therefore opposed not only to the Book of Common Prayer, but also to any attempt to reform the liturgy – they argued that in fact there shouldn't be any national liturgy at all, but that each minister and each congregation should be free to worship God in the way they saw fit. "The Assertion of Liberty of Conscience By the Independents at the Westminster Assembly of Divines" by John Rogers Herbert (1810–1890). The Presbyterians responded that the Independents were engaged in faction. The Presbyterians were Calvinists just like the Independents, but they spoke of predestination in a different way than the Independents.

English Presbyterianism itself dates to the tumultuous year 1641, which saw the execution of the Earl of Stafford, the Imprisonment of the Twelve Bishops, the publication of the Grand Remonstrance, and most importantly the beginning of a great debate within and without Parliament on the subject of church government. On 11 December 1640, 15,000 Londoners presented the Root and Branch petition to Parliament, which led to the Westminster Assembly of Divines. The Assembly reported in July 1645. Later that year, Parliament enacted for the establishment in every parish of a "congregational assembly", consisting of ruling elders elected by the minister and members of the congregation, and meeting weekly.

He made his way to Ireland, and obtained some ministerial charge in Dublin. He was probably the "Ja. Sybold" who joined (August 1646) in the address to Ormonde, thanking him for "the free exercise of the true reformed religion according to the liturgy and canons of the church," and who signed (9 July 1647) the "declaration" maintaining that the directory was without royal authority, and seeking permission "to use the Book of Common Prayer." Grub doubts whether he was the Dr. Sibbald who attended Hamilton on the scaffold in Palace Yard, Westminster (9 March 1649), on the ground that the divines then in attendance are described as presbyterians.

Assertion of Liberty of Conscience by the Independents of the Westminster Assembly of Divines, 1847, Palace of Westminster When the old Palace of Westminster was destroyed by fire in 1834, it was considered a great opportunity for British art. In 1845 Herbert was commissioned, along with several other artists, to paint scenes from English literature in the Poet's Hall in the Palace of Westminster. The commission followed several cartoon competitions and much national coverage, and Herbert was assigned a subject from Shakespeare, Lear Disinheriting Cordelia.T. S. R. Boase, The Decorations of the New Palace of Westminster 1841-1863, in: Journal of the Warburg and Courtauld Institutes 17:1954, pp. 319–358.

He is not known to have attended the Westminster Assembly and is not named in the List of the Westminster Divines, probably taking the same views of its relevance as Ralph Brownrigg, Bishop of Exeter, who did not attend either. Brownrigg is named however, the brevity of Howell's Bishopric, being the cause of non-naming on the list. His whereabouts thereafter until his death (between 20 March and 22 April 1650 are unknown) but his will left the lease of a property in Frogmore, Windsor to his ten youngest children, so he may have lived there for a time. His wife died shortly before him in childbirth.

He also composed poems in Welsh, which are printed in the Dyddanwch Teuluaidd. In 1776 he published two volumes of Welsh sermons, translated from the works of John Tillotson and other English divines. In one notice of him it is stated that having passed a great part of his life in the cultivation of Welsh literature, "without being able to procure the smallest promotion in the church, his fortitude deserted him, and, to chase away his vexations, he fell into a habit of drinking, that at times produced symptoms of derangement." The fact is that Welsh prelates of the time were mostly Englishmen who knew no Welsh.

The Ifa Odu Odi Ogbe speaks of a woman divining and performing ritual sacrifice for Orunmila by the name Eruko-ya-l'egan o d'Oosa also known as Orisa Oke. The Odù Ifá describes how an Ìyánífá called Ugbin Ejo divines for Òfún Méji and also eventually becomes the mother of Ògbóni. Royal mothers of Yoruba rulers were also necessarily Iyaláwo and Ìyánífá. For example, Biodun Adediran in "Women, Rituals, and Politics in Pre-Colonial Yorubaland" reveals that the Ìyá Mọlẹ̀ serves as the Yoruba rulers' “personal Ifa priestess and head of all Ifa priests.” Another documented African Iyalawo was Agbaye Arabinrin Oluwa, who lived c.

During the western rebellion Young had stood false witness against a number of presbyterian divines, but his evidence had been disbelieved. While lying in Newgate he determined upon reverting to this branch of his profession and fabricating a sham plot, and with this object in view he addressed himself in the first instance to Tillotson. The archbishop mentioned his allegations with all reserve to William, who treated them with disdain. Young was temporarily disconcerted; but when at the end of April 1692 William left England for the Low Countries, and when the nation was agitated by apprehension of French invasion and Jacobite insurrection, Young's hopes revived.

Much of what is known about Thomas Brooks has been ascertained from his writings.An earlier biographical source is Grosart's Memoir from Memoir of Thomas Brooks by Alexander B. Grosart contained in the Works of Thomas Brooks, Vol. 1, Nichol's Series of Standard Divines, Puritan Period, with General Preface by John C. Miller, D.D.; Rev. Thomas Smith, General Editor, Edinburgh, James Nichol, 1866 Born, likely to well-to-do parents, in 1608, Brooks entered Emmanuel College, Cambridge in 1625,See Publisher's Note in The Secret Key To Heaven (see Works section above) where he was preceded by such men as Thomas Hooker, John Cotton, and Thomas Shepard.

Rev. Dr. Christopher Newman Hall LLB (22 May 1816 – 18 February 1902), born at Maidstone and known in later life as a 'Dissenter's Bishop', was one of the most celebrated nineteenth century English Nonconformist divines. He was active in social causes; supporting Abraham Lincoln and abolition of slavery during the American Civil War, the Chartist cause, and arranging for influential Nonconformists to meet Gladstone. Come to Jesus, first published in 1848 also contributed to his becoming a household name throughout Britain, the US and further afield - by the end of the century the book had been translated into about forty languages and sold four million copies worldwide.

" Ralph Waldo Emerson famously declared that "[w]hoso would be a man must be a nonconformist"—a point of view developed at length in both the life and work of Henry David Thoreau. Equally memorable and influential on Walt Whitman is Emerson's idea that "a foolish consistency is the hobgoblin of small minds, adored by little statesmen and philosophers and divines." Emerson opposed on principle the reliance on civil and religious social structures precisely because through them the individual approaches the divine second-hand, mediated by the once original experience of a genius from another age. According to Emerson, "[an institution is the lengthened shadow of one man.

In 1606 Sharp was summoned to Hampton Court with seven other divines, to support the king's side in a debate with Andrew Melville and seven strong presbyterians, on the general questions at issue between king and kirk. In the same year he was appointed constant moderator to the Glasgow presbytery in the absence of the bishop, and encountered such opposition that the privy council ordered the presbytery to receive him under pain of rebellion. The following year he was rebuked for endeavoring to extend the judicial powers of the presbytery to the decision of criminal cases. In 1609 Sharp took part in the Falkland conference, which was intended to make matters easy for the bishops at the general assembly.

There were only two divines at the Assembly who held the Erastian view, John Lightfoot and Thomas Coleman, but the presence of members of Parliament, especially John Selden, as well as the fact of parliamentary oversight of the Assembly, gave Erastian views disproportional influence. Several episcopalians, supporters of the existing system of bishops, were also included in the summoning ordinance, but Parliament may have nominated them to lend greater legitimacy to the Assembly and not have expected them to attend because Charles had not approved of the Assembly. Only one, Daniel Featley, participated, and he only until his arrest for treason in October 1643. Debate on church officers began on 19 October.

While the presbyterian divines were capable of defending their vision for church government as established by divine right in the Bible, they were unwilling to answer the queries because doing so would further expose the disunity of the Assembly and weaken their case in Parliament. In July 1647, the New Model Army invaded London and conservative members of Parliament were forced out. Parliament passed an ordinance establishing religious tolerance and ensuring that the Assembly's vision of a national, compulsory presbyterian church would never come to fruition. In London, where support for presbyterianism was greatest, presbyteries were established in only sixty-four of 108 city parishes, and regional presbyterian classes were only formed in fourteen of England's forty counties.

Many of the Reformed during this period taught that Christ died with the purpose only to save those who were eternally chosen to be saved, a doctrine called particular redemption. A vocal minority of the divines of the Assembly argued for a position known as hypothetical universalism. Edmund Calamy held such a view, and he argued that Christ's death, as well as saving those who had been chosen, offered salvation to all people on condition that they believe. The Assembly's Confession did not teach such a view, and its language is much more amenable to a particular redemption interpretation, but there is a general agreement among scholars that the Confession's language allows an hypothetical universalist interpretation.

The English Reformation was initially driven by the dynastic goals of Henry VIII, who, in his quest for a consort who would bear him a male heir, found it expedient to replace papal authority with the supremacy of the English crown. The early legislation focused primarily on questions of temporal and spiritual supremacy. The Institution of the Christian Man (also called The Bishops' Book) of 1537 was written by a committee of 46 divines and bishops headed by Thomas Cranmer. The purpose of the work, along with the Ten Articles of the previous year, was to implement the reforms of Henry VIII in separating from the Roman Catholic Church and reforming the Ecclesia Anglicana.

' He settled as preacher at Christ Church, Newgate. In 1592 (if Marsden is right) appeared his 'Treatise of the Sabboth,' of which Thomas Fuller says that 'no book in that age made greater impression on peoples practice.' The second of two sonnets (1599) on Greenham by Joseph Hall, is a tribute; it was the earliest of the Puritan treatises on the observance of the Lord's day, more moderate than the 'Sabbathvm' (1595) of his step-son Nicholas Bownde, who borrowed from Greenham. Greenham was one of the most famous and well known Elizabethan Puritan ministers of his time, and close friends with other great Puritan divines, such as Laurence Chaderton, Richard Rogers, and William Perkins.

Leyburn was one of the divines recommended to the authorities at Rome in 1657 as successor to Richard Smith, Titular Bishop of Chalcedon, as Vicar Apostolic of England. He was appointed President of the English College at Douai, that post being surrendered to him by his uncle George Leyburn, in May 1670. He resigned the presidency in 1676, and went to Rome, when he became secretary and auditor to Cardinal Philip Howard. In a particular congregation for English affairs held in the Quirinal Palace on 6 August 1685, the Propaganda, on the relation of the Cardinal, elected Leyburn vicar-apostolic of all England, and the Pope gave his approbation the same day.

In 1868 Sprott and Leishman published an annotated edition of The Book of Common Order, commonly called "Knox's Liturgy", and the Directory for the Public Worship of God agreed upon by the Assembly of Divines at Westminster, which became a standard authority. In 1875, he published a plea for the observance by the Church of Scotland of the five major Christian festivals, entitled: May the Kirk keep Pasche and Yule? "Why not", he answered in the words of John Knox, "where superstition is removed". To a work in four volumes, The Church of Scotland Past and Present, edited by Robert Herbert, Leishman contributed a section on "The Ritual of the Church of Scotland".

However, he was successful in finding such a patron in the Imperial Chancellor of the Holy Roman Empire at Vienna in 1555—Albert Widmanstadt. He undertook the printing of the New Testament, and the emperor bore the cost of the special types which had to be cast for its issue in Syriac. Immanuel Tremellius, the converted Jew whose scholarship was so valuable to the English reformers and divines, made use of it, and in 1569 issued a Syriac New Testament in Hebrew letters. In 1645, the editio princeps of the Old Testament was prepared by Gabriel Sionita for the Paris Polyglot, and in 1657 the whole Peshitta found a place in Walton's London Polyglot.

He appears to have officiated in some ministerial capacity in the diocese of Norwich, when Matthew Wren was bishop; he got into trouble for refusing to read The Book of Sports. He then moved to London, and was chosen afternoon preacher to the congregation at Stepney, while Jeremiah Burroughes ministered in the morning. He was a member of the Westminster Assembly of Divines, convened in 1643, and was one of the Independents. In the same year, on 26 April, he preached before the House of Commons of England on occasion of a public fast, and his sermon was published by command of the house, with the title The Axe at the Root.

From about June 1632 Shute acted as chaplain to the East India Company, preached thanksgiving and other sermons for them at St. Helena, and protested against the reduction of mariners' wages. Shute was appointed by Charles I to the archdeaconry of Colchester on 15 April 1642, and was chosen on 14 June 1643 by the houses of parliament a member of the Westminster Assembly of divines, but died on 13 June 1643, before the first sitting. He was buried in St. Mary Woolnoth on the 14th. Thomas Fuller, quoting the tract Persecutio Undecima (1648), says he was 'molested and vext to death by the rebels,' and that he was denied a funeral sermon by Richard Holdsworth as he wished.

In June 1640 Gee was married at Eccleston to Elizabeth Raymond. Three years later he succeeded Parr as rector of Eccleston, a living in the gift of William Fiennes, 1st Viscount Saye and Sele as guardian of Richard Lathom; but he left the choice of minister to the people, and they nominated Gee. In 1644 (13 December) he was appointed a commissioner to ordain ministers in Lancashire, and in 1646 was elected a member of the sixth classis (Preston) of the Lancashire presbytery; and attained a leading position in that body. In 1648, he was suspected, along with other Lancashire divines, of corresponding with the Scottish party and of encouraging dissatisfaction with the existing government.

Several leading divines, either Calvinist or those sympathetic to Calvinism, settled in England (Martin Bucer, Peter Martyr, and Jan Laski) and Scotland (John Knox). During the English Civil War, the Calvinistic Puritans produced the Westminster Confession, which became the confessional standard for Presbyterians in the English-speaking world. As the Ottoman Empire did not force Muslim conversion on its conquered western territories, reformed ideas were quickly adopted in the two-thirds of Hungary they occupied (the Habsburg- ruled third part of Hungary remained Catholic). A Reformed Constitutional Synod was held in 1567 in Debrecen, the main hub of Hungarian Calvinism, where the Second Helvetic Confession was adopted as the official confession of Hungarian Calvinists.

Milton wrote The Doctrine and Discipline of Divorce in 1643, at the beginning of the English Civil War. In August of that year, he presented his thoughts to the Westminster Assembly of Divines, which had been created by the Long Parliament to bring greater reform to the Church of England. The Assembly convened on 1 July against the will of King Charles I. Milton's thinking on divorce caused him considerable trouble with the authorities. An orthodox Presbyterian view of the time was that Milton's views on divorce constituted a one-man heresy: Even here, though, his originality is qualified: Thomas Gataker had already identified "mutual solace" as a principal goal in marriage.

It is the best area for Feteasca, Sauvignon, Riesling, Traminer rose and Cabernet production. There is also a famous microclimate zone in this region - the Romanesti - the former wine-making Imperial colony of Romanov dynasty. This is the place to sample the best white and sparkling wines, as well as the so-called "divines" (fortified wines) and sherries. In the Codru zone are also the most famous cellars of Moldovan wines – Cricova is the second largest underground wine cellar in the world, Milestii Mici is the world's largest wine cellar and is in the Guinness World Records for its 1.5 million bottles are believed to be the largest collection of quality wines in the world, and Brăneşti.

In 1615, Reynolds became postmaster of Merton College and in 1620, probationer fellow. In 1622 he was appointed Preacher at Lincoln's Inn (where he is memorialised by his arms sculpted on a corbel supporting the roof of a Hall) from 1627 to 1628 served as the thirty-seventh vicar of All Saints' Church, Northampton, and in 1631 rector of Braunston, also in Northamptonshire; but with the outbreak of the English Civil War in 1642, he sided with the Presbyterians. In 1643 he was one of the Westminster Assembly divines, and took the covenant in 1644. In 1648 he became dean of Christ Church, Oxford and vice-chancellor of the University of Oxford.

Bulcke was often invited to give conferences on the Hindi poet and his devotional Rama-songs, which he did with much enthusiasm. He brought people in touch with the profound values of their own spiritual traditions, and, according to him, Tulsidas was also an excellent introduction to the values of the Gospel. He obtained Indian citizenship in 1951, and – highly esteemed by the Government of India – was made a member of the National commission for the promotion of Hindi as the national language.He came to Bihar, visited Church of Darbhanga and also praised "the great land of divines and Mata Sita- the Mithila" and hence he took on the name Bihari after acquiring Indian citizenship.

The album also contains numerous pictures of Muslim ascetics and divines and the pictures obviously reflects Dara Shikoh's interest in religion and philosophy. Dara Shikoh is also credited with the commissioning of several exquisite, still extant, examples of Mughal architecture – among them the tomb of his wife Nadira Begum in Lahore,Nadira Banu's tomb A view of Nadira Banu's tomb the Shrine of Mian Mir also in Lahore,Mazar Hazrat Mian Mir entertaining description of the monument and its history the Dara Shikoh Library in Delhi,Dara Shikoh Library description of Dara Shikoh library the Akhun Mullah Shah Mosque in Srinagar in Kashmir and the Pari Mahal garden palace (also in Srinagar in Kashmir).

Emperor Charles V attempted to bring the religious troubles of Germany to a "speedy and peaceful termination" by conferences between the Catholic and the Protestant divines. The Protestants proclaimed their determination to adhere to the terms of the Augsburg Confession, and, in addition, formally repudiated the authority of the Roman pontiff and "would admit no other judge of the controversy than Jesus Christ"; both Pope Paul III and Luther predicted failure. However, since the emperor and his brother, King Ferdinand, persisted in making a trial, the pope authorized his nuncio, Giovanni Morone, to proceed to Speyer, whither the meeting had been summoned for June, 1540. As the plague was raging in that city the conference took place in Hagenau.

After the storms subsided, Mírzá Buzurg made an effort to regain the houses which he had had to sell under duress 'for a negligible sum'. A document exists in the handwriting of Baháʼu'lláh, drawn up for the purpose of eliciting from those in the know their testimony to the fact that the sale of the houses had taken place under unlawful pressure. But it did not produce the desired effect and no restitution was made.Two other documents are also extant, issued by two of the noted divines of the capital, one the brother of the Imam-Jum'ih (Friday prayer leader), pronouncing the illegality of the sale by auction of the houses of Mírzá Buzurg-i-Núrí.

At Weston he was a very near neighbour of Sir Thomas Wroth of Petherton Park who, with Lady Wroth's brother Sir Nathaniel Rich was, like Vanlore, invested in the Virginia Company and similar colonial enterprise in the Americas, and sympathetic to the activities of the emigrant ministry. Also a near neighbour, a fellow dedicatee of Bernard's Faithfull Shepherd (one of the six "learned and judicious divines"), was the elder Dr Cudworth, a conforming minister and scholar, rector of Aller, Somerset (under the patronage of Emmanuel College, Cambridge), whose wife was a cousin of Lady Wroth's and probably the granddaughter of Samuel Norden's former patron at Hamsey. Earbury was present with Lady Wroth at Dr Cudworth's deathbed in 1624.

Like his namesakes his father and grandfather, Row was an accomplished Hebrew scholar; and in 1634 he published a Hebrew grammar, appended to which were commendatory Latin verses by Andrew Henderson, Samuel Rutherford, and other eminent divines. A second edition, together with a vocabulary, appeared at Glasgow in 1644. He held the rectorship of Perth Academy until 1641, when, at the instance of Andrew Cant, one of the ministers of Aberdeen, he was on 16 November elected minister of St. Nicholas Church in that city, his admission taking place on 14 December. On 23 November 1642 he was also appointed by the magistrates of Aberdeen to give weekly lessons in Hebrew in Marischal College.

'Tasawwuf' book in Urdu by Syed Waheed Ashraf According to Ahmed Sirhindi's doctrine, any experience of unity between God and the created world is purely subjective and occurs only in the mind of the believer; it has no objective counterpart in the real world. The former position, Shaykh Ahmad felt, led to pantheism, which was contrary to the tenets of Sunni Islam. He held that God and creation are not identical; rather, the latter is a shadow or reflection of the Divines Name and Attributes when they are reflected in the mirrors of their opposite non-beings (aʿdām al-mutaqābilah).Abu Hafs Umar al-Suhrawardi and Abd-al-karim Jili were also proponents of apparent-ism.

At the court of Sultan Iltemish in Delhi the first wave of Muslim refugees escaping from the Central Asian genocide perpetrated by Genghis Khan brought administrators from Iran; painters from China; theologians from Samarkand, Nishapur and Bukhara; divines and saints from all Muslim lands; craftsmen; men and women; doctors adept in Greek medicine; and philosophers. The Muslims from various Northern provinces such as Hyderabad Deccan, Balochistan, Sindh, Punjab, Gujarat, Kashmir and other parts of South Asia also moved to capitals of the Muslim empire in Delhi and Agra. Millions of natives converted to Islam during the Muslim rule. The Lodi dynasty was dominated by the Pashtuns soldiers from Khyber Pakhtunkhwa and Afghanistan who settled in northern India.

In 1704 he found, while visiting a member of his flock, a book brought into Scotland by a commonwealth soldier, the Marrow of Modern Divinity, by Edward Fisher, a compendium of the opinions of leading Reformation divines on the doctrine of grace and the offer of the Gospel, which set off the Marrow Controversy. Its object was to demonstrate the unconditional freeness of the Gospel. It cleared away such conditions as repentance, or some degree of outward or inward reformation, and argued that where Christ is heartily received, full repentance and a new life follow. On Boston's recommendation, James Hog of Carnock reprinted The Marrow in 1718; and Boston also published an edition with notes of his own.

However, the parliamentary divines resolved to produce their own book and set up a committee which was to agree on a set of instructions for ministers in charge of congregations, not a form of devotion but a manual of directions. While the English Book of Common Prayer had early use in Scotland, it is a fixed liturgy, providing a range of fixed prayers and detailed tables of fixed lessons. It is therefore not easy to compare it with the Directory. However, the Directory does very much follow the Book of Common Order used in Scotland from 1564 which is derived from John Knox’s Forme of Prayers used in the English Congregation in Geneva.

Hobbes analysed in turn the following aspects of English thought during the war: the opinions of divinity and politics that spurred rebellion; rhetoric and doctrine used by the rebels against the king; and how opinions about "taxation, the conscription of soldiers, and military strategy" affected the outcomes of battles and shifts of sovereignty. Hobbes attributed the war to the novel theories of intellectuals and divines spread for their own pride of reputation. He held that clerical pretensions had contributed significantly to the troubles — "whether those of puritan fundamentalists, papal supremacists or divine right Episcopalians". Hobbes wanted to abolish the independence of the clergy and bring it under the control of the civil state.

Although Hopkins and Stiles hoped to eventually send thirty or forty missionaries, the plan began with just Quamino and Yamma as candidates. Both Quamino and Yamma knew African dialects in addition to English, an important asset to make them more effective missionaries than many white academics and divines, and their fundraising letters emphasized the sincerity and strength of their conversions to Christianity. In addition to what were likely sincere religious motivations on Quamino's part, the missionary trip would also enable him to see his mother, with whom he had been able to communicate by letter. The group's fundraising was successful, attracting support from religious figures in America, England, and Africa, including the famous poet Phyllis Wheatley.

Charles, however, would not admit that the act of pacification gave the Scottish council any authority to mediate, and refused to allow the commissioners to proceed to London for that purpose. In 1643 Loudoun was again chosen elder for the burgh of Irvine to the general assembly, but this time declined the nomination. In the same year he was with the other Scottish commissioners invited to attend the discussions of the assembly of divines at Westminster. In 1645 he was appointed one of the Scottish commissioners to the treaty of Uxbridge, and though he did his best to convince Charles I of the impolicy of holding out any further against the parliamentary demands, his efforts were unavailing.

Emma Caroline Huntington was born in Hallowell, Maine, August 6, 1845. She was the daughter of Samuel W. Huntington, whose ancestors came from Norwich, England, to Massachusetts in 1633. The Huntington family in the United States, to which her father belonged, was first represented in New England by the widow Margaret Huntington, who came from England with her children (her husband having died on the voyage) in 1633, as certified by the church records of Roxbury, Massachusetts. This family counted among its members many distinguished men: one was a signer of the Declaration of Independence; another, one of General George Washington's staff; and in later generations, some of them were well known as artists, writers, lawyers, and divines.

Lubbertus is best known for his opposition to the position of Hugo Grotius, who defended the right of the civil authority to place whomever they wished into university faculty. Lubbertus held that professor Conrad Vorstius' views were so far outside the norm of Calvinism that they may be considered irreligion. Lubbertus was the lead voice calling for Vorstius' removal. In order to gather international backing for their position, Lubbertus and Matthew Slade (a rector of the academy at Amsterdam, a member of the eldership in the English church at Amsterdam, and the son-in-law of Amsterdam minister Petrus Plancius) began a correspondence with English divines including George Abott, the Archbishop of Canterbury.

Philip easily gained his first wife's consent to the marriage. Bucer, who was strongly influenced by political arguments, was won over by the landgrave's threat to ally himself with the Emperor if he did not secure the consent of the theologians to the marriage, and the Wittenberg divines were worked upon by the plea of the prince's ethical necessity. Thus the "secret advice of a confessor" was won from Luther and Melanchthon (on 10 December 1539), neither of them knowing that the bigamous wife had already been chosen. Bucer and Melanchthon were now summoned, without any reason given, to appear in Rotenburg an der Fulda, where, on 4 March 1540, Philip and Margarethe were united.

An account of his examination is given by Brook, from Roger Morrice's manuscript. His place was taken by ‘one Griffen, a Welchman,’ between whom and Fenn, according to the manuscript city annals, there was ‘a great contention’ for the vicarage in 1584 or 1585. Fenn was restored to his vicarage shortly after 14 July 1585, through the intercession of Leicester. But in 1590 he was again suspended, owing to the active part which he took in the ‘associations’ of the Warwickshire puritan divines, was committed to the Fleet by the high commission, with Cartwright and others, and, refusing the purgation by oath, was deprived. His successor, Richard Eaton, was instituted on 12 Jan. 1591.

These lecture series retained their influence a century later, Samuel Miller writing that "The Lime Street and Bury Street Lectures, contain some of the most able, useful, and pious disquisitions of the English dissenting divines."Samuel Miller, The Spruce Street Lectures (1840), p. xv. In the spring of 1734 he contemplated founding a dissenting academy at Walthamstow, for the education of children of Dissenters for the ministry, and the post of professor of divinity was offered to Philip Doddridge, after hesitations over whether Taylor should have the position. The scheme itself came to nothing, although Coward continued, while alive, to assist the poorer ministers and to aid in the teaching of their children.

Book illustrations and prints were more acceptable, because they were smaller and more private. Reformed leaders, especially Huldrych Zwingli and John Calvin, actively eliminated imagery from churches within the control of their followers, and regarded the great majority of religious images as idolatrous.Institutes, 1:11, section 7 on crosses Early Calvinists were even suspicious of portraits of clergy; Christopher Hales (soon to be one of the Marian exiles) tried to have portraits of six divines sent to him from Zurich, and felt it necessary to explain his motives in a letter of 1550: "this is not done ....with a view to making idols of you; they are desired for the reasons which I have mentioned, and not for the sake of honour or veneration".

"The primary colours and virtuoso technique of his early portraits give way in the 1620s to darker, earthier colours and a coarser, heavier line. New subjects only partly compensate for this disappointing stylistic development".Grove He painted many older men, perhaps scholars, Sufi divines, or shepherds, as well as birds and Europeans, and in his last years sometimes satirized his subjects.Grove Sheila Canby's 1996 monograph accepts 128 miniatures and drawings as by Riza, or probably so, and lists as "Rejected" or "Uncertain Attributions" a further 109 that have been ascribed to him at some pointCanby (1996), Appendices I & III Today, his works can be found in Tehran in the Reza Abbasi Museum and in the library at the Topkapi Palace in Istanbul.

On 6 July, they received a set of rules from Parliament and were ordered to examine the first ten of the Thirty-Nine Articles, the current doctrinal standard of the Church of England, and "to free and vindicate the Doctrine of them from all Aspersions of false Interpretations". After a day of fasting, the Assembly took a vow, as directed by Parliament, to "not maintain any thing in Matters of Doctrine, but what I think, in my conscience, to be truth". The divines organized themselves into three standing committees, though each committee was open to any member of the Assembly. The committees would be assigned topics and prepare propositions for debate in the full Assembly following each morning of committee meetings.

Title page of a 1647 printing of the confession The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the "subordinate standard" of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide. In 1643, the English Parliament called upon "learned, godly and judicious Divines" to meet at Westminster Abbey in order to provide advice on issues of worship, doctrine, government and discipline of the Church of England. Their meetings, over a period of five years, produced the confession of faith, as well as a Larger Catechism and a Shorter Catechism.

In his theological studies Grabe succeeded in persuading himself of the schismatical character of the Reformation, and accordingly he presented to the Lutheran consistory of Samland in Prussia a memorial in which he compared the position of the evangelical Protestant churches with that of the Novatians and other ancient schismatics. He had resolved to join the Church of Rome when a commission of Lutheran divines pointed out flaws in his written argument and called his attention to the English Church as apparently possessing that apostolic succession and manifesting that fidelity to ancient institutions which he desired. He came to England, settled in Oxford, and made heavy use of the Bodleian Library. He was ordained in 1700, and became chaplain of Christ Church.

Boxall was one of the divines who were chosen to preach at St Paul's Cross in support of the Catholic religion; John Pits relates that on one occasion a bystander hurled a dagger at him, other writers assert that this happened to Dr. Pendleton, but John Stow that Gilbert Bourne occupied the pulpit on the occasion referred to. On 23 September 1556 Boxall was sworn as a member of the privy council; also as one of the masters of requests and a councillor of that court. Finally elevated by Queen Mary's favour he was appointed Secretary of State in March 1557. In July he was made Dean of Peterborough; on 20 December following he was installed Dean of Norwich, and about the same time Dean of Windsor.

Instead it states that all those condemned at the last judgement, but who subsequently respond in faith, who demonstrate unfeigned penitence, and who make a free choice of blessedness, will eventually be offered salvation (Chapter 137). Only those whose persistent pride prevents them from sincere repentance will remain forever in Hell. Such radically Pelagian beliefs in the 16th century were found amongst the anti-Trinitarian Protestant traditions later denoted as Unitarianism. Some 16th-century anti-Trinitarian divines sought to reconcile Christianity, Islam and Judaism; on the basis of very similar arguments to those presented in the Gospel of Barnabas, arguing that if salvation remains unresolved until the end times, then any one of the three religions could be a valid path to heaven for their own believers.

In the end, Quicksands hopes that a night of undisturbed sleep will restore his bride's modesty; Millicent has the last word with a closing couplet: "[...] to bed, to bed, / No bride so glad – to keep her maidenhead." Rather than turn whore, Phyllis becomes the new lady's maid to Lucy; she quickly divines Lucy's love for Arthur, and is happy to promote it. Theophilus dislikes Phyllis's talkativeness and informality, and angrily dismisses the new maid; but he has no trouble patching up his quarrel with Nathaniel. Quicksands has no luck at managing his new wife: after he foolishly accuses her of complicity with the masquers of the previous day, the offended Millicent gains his vow to respect her virginity for the next month.

He shortly changed his opinion about passive obedience, and when James II's cause was hopeless, Jane sought William of Orange at Hungerford, and assured him of the support of the university of Oxford, hinting at his willingness to accept the vacant bishopric of Oxford. The fact that the framer of the Oxford declaration should be so ready to disown its principles occasioned a number of epigrams. He was put on a commission of divines who were appointed, at the suggestion of John Tillotson and Gilbert Burnet, to revise the prayer-book, with a view to the comprehension of dissenters, which William III was anxious to promote. In the first session of the commission (21 October 1689) Jane opposed the removal of the Apocrypha from the calendar.

According to Enwogion Cymru, he was 'a saint who lived in the early part of the sixth century. He was one of the sons of Ithel Hael and he accompanied St Cadfan from Armorica to Britain. ( Enwogion says this was in the time of Vortigern "who procured wise men and divines from Gaul, now called France, to renovate Christianity in this Island, in consequence of the decay and failure that had befallen the faith in Christ" but this is impossible as Vortigern ruled from c425 to c474. Besides, he is not known to have favoured Christianity.) St Cadfan reportedly was one of the founders of the college of Bardsey as a monastery in 516 AD and to have been Abbot there until 542.

Born in St Botolph's parish, Colchester, Essex, the son of William Halsnoth, a baker, and his wife Agnes, Harsnett was probably educated at Colchester's free school, now Colchester Royal Grammar School. After leaving school, he was inducted into King's College, Cambridge on 8 September 1576 and removed into Pembroke College, Cambridge where he gained a BA in 1580/1 and was elected a Fellow on 27 November 1583. In 1583 he was ordained into the Church of England, where he was soon disciplined by Archbishop Whitgift for preaching against predestination at St Paul's Cross on 27 October 1584. As Hughson notes, "he was one of those divines who opposed the decrees of the synod of Dort and he wrote a very learned treatise against absolute predestination".

He then went to London, probably to supervise the publication of his work, A Few and New Observations upon the Book of Genesis: the most of them certain; the rest, probable; all, harmless, strange and rarely heard of before. Soon after his arrival in London he became minister of St Bartholomew's Church, near the Exchange. Lightfoot was one of the original members of the Westminster Assembly; his "Journal of the Proceedings of the Assembly of Divines from January 1, 1643 to December 31, 1644" is a valuable historical source for the brief period to which it relates. He was assiduous in his attendance, and, though frequently standing alone, especially in the Erastian controversy, he exercised considerable influence on the outcome of the discussions of the Assembly.

Son of John Ward, a Baptist minister, by his wife, Constancy Rayner, he was born in London about 1679. For some years he was a clerk in the navy office, studying in spare time with the assistance of John Ker, who kept an academy, first in Highgate and afterwards in St. John's Square, Clerkenwell. He left the navy office in 1710, and opened a school in Tenter Alley, Moorfields, which he kept for many years. In 1712 he became one of the earliest members of a society composed principally of divines and lawyers, who met periodically in order to read discourses upon the civil law or upon the law of nature and nations. On 1 September 1720 he was chosen Gresham Professor of Rhetoric.

Over the course of his week-long visit, Jérôme visits the locations mentioned by Paul in his letters, including the Meatpacking District, the Christopher Street Pier, a sex shop, and a tattoo parlor. At each location he cruises for sex and is introduced to the city's thriving gay scene; over the course of his trip he meets a French woman getting her first tattoo, an activist with the National Gay Task Force campaigning against Anita Bryant, and multiple paramours. Jérôme visits an oracle mentioned by Paul at a market in Spanish Harlem, who performs a ritual with Jérôme's semen. The oracle divines that Paul left Paris because he wished to be dominated, and that he will only return if Jérôme becomes the master to Paul's new lover.

Although the church in Scotland (the Kirk) had produced The New Catechisme according to the Forme of the Kirk of Scotland in 1644, it was aimed particularly at children and youth, and was not adopted by the Westminster Assembly of Divines. Twelve or fourteen of the members of the Westminster Assembly had produced catechisms themselves prior to the Assembly. Herbert Palmer was one of the most respected catechists in the country, and it was expected that his catechism, first published in 1640, would be the basis for the Assembly's. It appears that this idea was abandoned by the committee assigned to the catechism after some work in 1645, followed by another failed attempt at a single catechism from the Summer of 1646 to 14 January 1647.

In June 1571 Wiburn was cited for nonconformity before Archbishop Matthew Parker, together with Christopher Goodman, Thomas Lever, Thomas Sampson, and some others, and in 1573 he was examined by the council concerning his opinion on the Admonition to the Parliament, which had appeared in the preceding year Wiburn declared that the opinions expressed in it were not lawful, but he was forbidden to preach until further orders. He was later restored to the ministry, and was preacher at Rochester. In 1581 he was one of the divines chosen for their learning and theological attainments to dispute with the papists. In the same year he published a reply to Robert Parsons, who under the name of John Howlet had dedicated his Brief Discourse to Queen Elizabeth.

The third and fourth Series were published only in South Africa and unfortunately are extremely rare.) Cox's two-volume biography is the most valuable source for the life of Bishop Colenso because of the large number of letters from the Bishop that it contains. A new edition was published by the Cambridge University Press in 2011. The following year a facsimile edition was also published. (Other major sources include Letters from Natal, written by his scholarly wife.) His other works includes studies of mythology, and histories of the Greeks and Persians, the Crusades, the establishment of British India, and of England and the English people, as well as a book of "family prayer" based on Jeremy Taylor and other 17th century divines.

' Cretensis also defended Jeremiah Burroughs and William Greenhill whom Goodwin knew, and also Robert Cosens and John Ellis where the connection was prompted by Edwards (who hit back at them all bracketed together). Goodwin, by his Hagiomastix, or the Scourge of the Saints (1647) came into collision with William Jenkyn, vicar of Christ Church, Newgate, whose Testimony was endorsed (14 December 1647) by fifty-eight presbyterian divines at Sion College. Sixteen members of Goodwin's church issued an Apologetical Account (1647) of their reasons for standing by him. John Goodwin, satirical engraving (18th century). Jenkyn was aided by John Vicars, usher in Christ Church Hospital, who published (1648) an amusing description of 'Coleman-street-conclave' and its minister, 'this most huge Garagantua,' the 'schismatics cheater in chief.

Theologically, during the 19th century the Congregationalists shifted gradually from adherence to orthodox Reformed concepts and teachings (e.g., total depravity, limited atonement) toward a decidedly more liberal orientation, facilitated by a group of Yale University-educated pastors in and around the time of the Civil War. Led by the likes of Horace Bushnell and Nathaniel Taylor, the New Divinity men broke, some would say irrevocably, with the older pessimistic views of human nature espoused by classical Congregationalist divines such as Cotton Mather and Jonathan Edwards, declaring instead a more sanguine view of possibilities for the individual and society. Even as this grand shift may have attracted individuals weary of overbearing, harsh harangues from generations of revivalist preachers, numerous others deplored what they felt was an abandonment of the true faith.

After Edward's accession, Cox's opinions took a more Protestant turn, and he became one of the most active agents of the Reformation. He was consulted on the compilation of the Communion Office in 1548, and the First and Second Books of Common Prayer, and sat on the Commission for the Reform of the Canon Law. As Chancellor of the University of Oxford (1547–1552) he promoted foreign divines such as Pietro Martire Vermigli, and was a moving spirit of the two commissions which sought with some success to eradicate everything savouring of popery from the books, manuscripts, ornaments and endowments of the university, and earned Cox the sobriquet of its 'Canceller' rather than its Chancellor. He received other rewards, a canonry of Windsor (1548), the rectory of Harrow (1547) and the deanery of Westminster (1549).

In Austria, 1945, Nazi scientist Werner Reinhardt is experimenting on the mysterious Obelisk, forcing test subjects to touch it and noting how it turns them into stone. However, one young Chinese woman does not turn into stone upon touching it, instead causing glowing symbols to appear on the device. Before further experimenting can be done on her, news of the defeat of Red Skull comes, soon followed by the arrival of the Allied forces. In the present day, Reinhardt, now known as Daniel Whitehall, is told by "The Doctor" that to unlock the true power of the Obelisk, which he calls The Diviner, it must be taken to a "special place", a hidden alien city, by a "special person", someone that it divines to be worthy of the power.

In 1603 Overall received the rectory of Clothall, Hertfordshire (which he held till 1615), and in 1604 the rectory of Therfield, Hertfordshire (which he held till 1614); both were served by curates. At the Hampton Court Conference he spoke (16 January 1604) on the controversy concerning predestination, referring to the disputes in which he had been engaged at Cambridge, and won the approval of King James.History of the Westminster Assembly of Divines, by William Maxwell Hetherington, D.D., LL.D. Overall, as Dean of St. Paul's, was present on 3 May 1606 in St Paul's Churchyard in London, for the hanging of Father Henry Garnet, Provincial of the Jesuits, from whom he tried unsuccessfully to extract a gallows recantation of Roman Catholicism. Garnet was charged with having a hand in the Gunpowder Plot.

There have been various suggestions since at least the 19th century that creating the trust may not have been an altruistic act but rather one intended to curry favour and counter any possible legal challenges to holdings over which he had a tenuous claim, such as those obtained in Connaught. Writing in 1824, Hely Dutton said in his Statistical Survey of County Galway that The Trust initially encompassed of his land. In keeping with his religious views, the schools were to teach their pupils "fear of God and good literature and to speak the English tongue", and both prayers and catechism (in the style of the Presbyterian Assembly of Divines) were compulsory. Those pupils who showed particular promise were to have the opportunity of taking up scholarships at Trinity College, Dublin.

On Elizabeth's death in 1603, the 1559 book, substantially that of 1552 which had been regarded as offensive by some, such as Bishop Stephen Gardiner, as being a break with the tradition of the Western Church, had come to be regarded in some quarters as unduly Catholic. On his accession and following the so-called "Millenary Petition", James I called the Hampton Court Conference in 1604—the same meeting of bishops and Puritan divines that initiated the Authorized King James Version of the Bible. This was in effect a series of two conferences: (i) between James and the bishops; (ii) between James and the Puritans on the following day. The Puritans raised four areas of concern: purity of doctrine; the means of maintaining it; church government; and the Book of Common Prayer.

Under Mary I of England he was appointed fellow of All Souls College (1554) and on 9 July 1558, took the degree B.C.L. A year or two after Elizabeth I of England's accession, finding that he could not live in England without conforming to the Church of England, he gave up his fellowship and his patrimony and went to Antwerp, where he met Harding who was also in exile. Harding persuaded him to resume his studies, and Dorman accordingly went to the Catholic University of Leuven and devoted himself to the study of theology. In 1565 he became B.D. in the University of Douai and finally received the doctorate there. During this period he engaged in controversy with the Anglican divines, John Jewel, Bishop of Salisbury, and Alexander Nowell, Dean of St. Paul's.

He refused the engagement (1651) and despite his promise of obedience to the law, but not subscription to the oath in Humble Proposals of Sundry Learned and Pious Divines (1649), this was insufficient to save him; he lost the vice-chancellorship in September 1650. He was ejected from his deanery the following March, despite a last minute pledge to subscribe in a limited sense. He preached before parliament in January 1657, and the same year he became vicar of St Lawrence Jewry, London, but was restored to his deanery in 1659. After the death of Oliver Cromwell, he and other presbyterians sought an accommodation with Richard Cromwell, and on 11 October 1658, on behalf of himself and other London presbyterian ministers, Reynolds delivered an oral address to the new protector.

John Wheeler Leavitt was the son of Abiah (Kent) Leavitt Abiah Kent was the daughter of Samuel Kent and Abiah Dwight, who was born in 1704 in Northampton, Massachusetts, where her father Justice Nathaniel Dwight, a trader and surveyor, was then living. Dwight was the progenitor of the Dwight family of Northampton, which produced a succession of major New England divines and Yale College presidents, including Timothy Dwight IV and Timothy Dwight V, named for Nathaniel Dwight's father Timothy, an early Puritan immigrant to Dedham, Massachusetts. and John Leavitt of Suffield, a carpenter, farmer and landowner whose family was among the first settlers of Suffield. John Leavitt's brother Thaddeus,Thaddeus Leavitt's descendants included the American architect Richard Morris Hunt, the Boston painter William Morris Hunt, and the photography pioneer and attorney Leavitt Hunt.

Ragman digs Enchantress out from under a destroyed forest after the Spectre, bent on killing all magical beings and places on Earth, kills nearly 700 sorcerers, only breaking off when attacked. The Enchantress divines the seduction of the Spectre by Eclipso/Jean Loring, mentally from the safety of the pocket-dimensional 'Oblivion Bar', where many magical entities have gone to escape him. She then leaves to challenge the Spectre on Earth, having first created a gun that can kill her should she turn evil again, and offering it to Ragman. When she overloads again while channeling power from nearly everyone on Earth with magic capabilities to Captain Marvel so that he can defeat the Spectre, she is put out of action by a punch from Blue Devil instead.

Humphrey returned to England at Elizabeth I's accession, was appointed regius professor of divinity at Oxford in 1560, and was recommended by Archbishop Parker and others for election as President of Magdalen College. The fellows refused at first to elect so pronounced a reformer, but they yielded in 1561, and Humphrey gradually converted the college into a stronghold of Puritanism. In 1564, Humphrey and his friend Thomas Sampson, Dean of Christ Church, Oxford, were called before Parker for refusing to wear the prescribed ecclesiastical vestments; and a prolonged struggle, the vestments controversy, broke out, in which Bullinger and other foreign theologians took part as well as most of the leading divines in England. In spite of Bullinger's advice, Humphrey refused to conform; and Parker wished to deprive him as well as Sampson.

The plan was far too democratic to commend itself to the Lutherans, who had by this time bound the Lutheran cause to the support of princes rather than to that of the people. Philip continued to favor Lambert, who was appointed professor and head of the theological faculty in the Landgraf's new University of Marburg. Patrick Hamilton, the Scottish martyr, was one of his pupils; and it was at Lambert's instigation that Hamilton composed his Loci communes, or Patrick's Pleas as they were popularly called in Scotland. Lambert was also one of the divines who took part in the great conference of Marburg in 1529; he had long wavered between the Lutheran and the Zwinglian view of the Lord's Supper, but at this conference he definitely adopted the Zwinglian view.

This feeling necessitates a deep understanding of the distinctive features of one's mengdu and their associated ancestors, as well as direct aid from the ancestors themselves, which is beseeched for during the ritual. > When a shaman is holding a ritual, there's a something that flashes inside > your head. You need to be a shaman to have this feeling... And whether a > shaman is competent or not, whether they have sudeok [ritual authority] or > not, all depends on whether they can make sound judgments about this > [feeling]... When a shaman divines with the mengdu, the gods called the > mengdu ancestors that we carry with us judge correctly for us. We can cure > the illnesses of the sick and people judge that we have sudeok if they set > out the right road for us.

Anglicanism was seen as a middle way, or via media, between two branches of Protestantism, Lutheranism and Reformed Christianity. In their rejection of absolute parliamentary authority, the Tractarians – and in particular John Henry Newman – looked back to the writings of 17th-century Anglican divines, finding in these texts the idea of the English church as a via media between the Protestant and Catholic traditions. This view was associated – especially in the writings of Edward Bouverie Pusey – with the theory of Anglicanism as one of three "branches" (alongside the Roman Catholic Church and the Orthodox Church) historically arising out of the common tradition of the earliest ecumenical councils. Newman himself subsequently rejected his theory of the via media, as essentially historicist and static and hence unable to accommodate any dynamic development within the church.

After the battle of Edgehill the royalist troopers quartered at Hanwell turned out Harris and his family, and he was finally ejected from his living and obliged to go to London (September 1642). He was there made one of the Westminster Assembly, and received the living of St. Botolph's, Bishopsgate. In 1646 the committee of Hampshire presented him to Petersfield, but before he could take possession he was ordered to Oxford (10 September) as one of the six divines commissioned to preach there. From May 1647 to 1652, and again from 1654 to 1658, he was visitor to the university, and on 4 June 1647 preached at the University Church of St Mary the Virgin his first visitation sermon, in which he defended himself from the charge of pluralism.

Presbyterianism in England is practiced by followers of the Reformed tradition within Protestantism who practise the Presbyterian form of church government. Dating in England as a movement from 1588, it is distinct from Continental and Scottish forms of Presbyterianism. The Unitarian historian Alexander Gordon (1841-1931) stated that whereas in Scotland, church government is based on a meeting of delegates, in England the individual congregation is the primary body of government.. This was the practice in Gordon's day, however, most of the sixteenth and seventeenth century English theoreticians of Presbyterianism, such as Thomas Cartwright, John Paget, the Westminster Assembly of Divines and the London Provincial Assembly, envisaged a Presbyterian system composed of congregations, classes and synods. Historically Presbyterians in England were subsumed into the United Reformed Church in 1972.

His substantial collection of pamphlets on which his research is based are housed at Lambeth Palace Library (where he began his clerical career as Librarian), as part of the Sion College Collection. Among the literary efforts of his later years the principal were a series of Pastoral Letters in defence of the gospel revelation, against lukewarmness and enthusiasm, and on various topics of the day; also the Preservative against Popery, in 3 vols. folio (1738), a compilation of numerous controversial writings of eminent Anglican divines, dating chiefly from the period of James II. A second edition of the Codex juris, revised and improved, with large additions by the author, was published at Oxford in 1761. Besides the works already mentioned, Gibson published a number of Sermons, and other works of a religious and devotional kind.

Through his preaching, journalism, correspondence and authorship of numerous works (some at the time anonymous), Horne actively defended the high church tendency in Anglicanism against Calvinism, the Church of England against other denominations, and Trinitarian Christianity against other beliefs. He had a reputation as a preacher, and his sermons were frequently reprinted. In his polemical pieces, some appearing in newspapers under the name of Nathaniel Freebody (a cousin who had died), he was influenced by the work of Charles Leslie Having early adopted some of the views of John Hutchinson, he wrote in his defence, though disagreeing with Hutchinson's fanciful interpretations of Hebrew etymology. He also fell under the imputation of Methodism, but protested from the university pulpit against those who took their theology from George Whitefield and John Wesley rather than major Anglican divines.

Their lively anecdotal form coupled with profound insights into "the German mind", enthused other Unitarians-including many of his students- to follow the same route to Germany. "Trinitarianism" he wrote, "so far at least as the distinct personality of the Holy Spirit is concerned, is very generally given up by the most learned divines in Germany":For a more detailed account of his travels and studies in Germany including visits to Heidelberg (1856) and Jena (1858), although Vivian omits Tayler's study at the University of Kiel in 1857, see John Vivian, "Herder's English dissenter : John James Tayler and his reception of Herder in Manchester in the 1830s" In: Vernunft – Freiheit – Humanität: über Johann Gottfried Herder und einige seiner Zeitgenossen ; Festgabe für Günter Arnold zum 65. Geburtstag / hrsg. von Claudia Taszus.

The discussion of religious topics was one of his chief pleasures, and the pages of his Exeter paper contained a lengthened controversy from three divines, named Cleeve, Dennis, and Carpenter, on the Trinitarian question, which Flindell 'closed at last in a somewhat perplexed manner,' and provoked from Colton the epigram printed in Archdeacon Wrangham's catalogue of his English library, p. 564, to the effect that the three parsons had proved 'not one incomprehensible but three,' and Flindell had shown 'not three incomprehensible but one.' His prison restraint impaired his health ; he wrote in January 1824 that he was breaking up fast, and his illness was aggravated by his indignation at the severe treatment which he had received, while others who had used equally strong language had escaped scot-free.

To comfort her (or perhaps even to rebuke her), the elderly woman indicates the scene in the background reminding her that she can not expect to gain fulfillment from work alone. The maid, who cannot bring herself to look directly at the biblical scene and instead looks out of the painting towards us, meditates on the implications of the story, which for a theologically alert contemporary audience included the traditional superiority of the vita contemplativa (spiritual life) over the vita activa (temporal life), not that the latter was inessential. Saint Augustine had drawn this moral from the story in the 5th century, followed by countless other divines. In the Counter-Reformation the usefulness of the "active life" was somewhat upgraded by many writers to counter Lutheran assertions of the spiritual adequacy of "faith alone".

He was one of the divines sent in 1531 to confer and argue with Thomas Bilney, the reformer, in prison; and in 1535 he was sent by Henry VIII along with Richard Foxe, the royal almoner, and Thomas Bedyll, a clerk of the council, to Catherine of Aragon, now divorced by Henry, to try to persuade her not to use the title queen. He was suffragan to the Bishop of Llandaff (titled Bishop of Penrydd (then spelled Penreth), after Penrydd in PembrokeshireParish of Penrhudd in Royal Commission on the Ancient and Historical Monuments of Wales. An Inventory of the Ancient Monuments of Wales and Monmouthshire: VII – County of Pembroke (Google Books) and was then translated to become Bishop of Bangor. He then was appointed as the inaugural Bishop of Chester.

Under the Protectorate of the Commonwealth of England from 1649 to 1660, Anglicanism was disestablished, presbyterian ecclesiology was introduced as an adjunct to the Episcopal system, the Articles were replaced with a non-Presbyterian version of the Westminster Confession (1647), and the Book of Common Prayer was replaced by the Directory of Public Worship. The Christchurch Gate at Canterbury Cathedral; the original statue of Christ was destroyed by Puritans in 1643 and replaced with an entirely new statue in 1990 Despite this, about one quarter of English clergy refused to conform. In the midst of the apparent triumph of Calvinism, the 17th century brought forth a Golden Age of Anglicanism. The Caroline Divines, such as Andrewes, Laud, Herbert Thorndike, Jeremy Taylor, John Cosin, Thomas Ken and others rejected Roman claims and refused to adopt the ways and beliefs of the Continental Protestants.

Their meeting-place was the west granary in St. Andrew's parish. Fynch removed his flock to a brewhouse in St. Edmund's parish, which he fitted up as a meeting-house; and after the passing of the Toleration Act (1689) he secured a site in St. Clement's parish, being "part of the Friars' great garden", on which a handsome building was erected (finished 1693), originally known as the "New Meeting", but since 1756 called the "Old Meeting". John Stackhouse was Fynch's colleague from about 1691. With the presbyterian minister at Norwich, John Collinges, D.D., who died 18 January 1691, Fynch was in close relations, both personal and ecclesiastical. In accordance with the terms of the "happy union" (mooted in 1690), these divines agreed to discard the dividing names "presbyterian" and ‘independent’ and co-operate simply as dissenters.

" At the same time, Anglo-Catholics held that "the Roman Catholic has corrupted the original ritualism; and she [the Anglican Church] claims that the ritualism which she presents is a revival in purity of the original ritualism of the Catholic Church." The spirituality of Anglo-Catholics is drawn largely from the teachings of the early Church, in addition to the Caroline Divines. Archbishop of Canterbury Matthew Parker, in 1572, published De Antiquitate Britannicæ Ecclesiæ, which traced the roots of the Anglican Church, arguing "that the early British Church differed from Roman Catholicism in key points and thus provided an alternative model for patristic Christianity," a view repeated by many Anglo-Catholics such as Charles Chapman Grafton, Bishop of the Diocese of Fond du Lac. In addition, Anglo-Catholics hold that the Anglican churches have maintained "catholicity and apostolicity.

The Reformed divines adopted the communicatio idiomatum while disagreeing with the Lutheran formulation, especially regarding the genus maiestaticum (although they might approve the first two kinds, at least by way of what Zwingli termed allaiosis, or a rhetorical exchange of one part for another); and they decidedly rejected the third kind, because omnipresence, whether absolute or relative, is inconsistent with the necessary limitation of a human body, as well as with the Scripture facts of Christ's ascension to heaven, and promised return (see Black Rubric). The third genus can never be fully carried out, unless the humanity of Christ is also eternalized. The attributes, moreover, are not an outside appendix, but inherent qualities of the substance to which they belong, and inseparable from it. Hence a communication of attributes would imply a communication or mixture of natures.

Martin Luther had objected to much Catholic imagery, but not to imagery itself, and Lucas Cranach the Elder, a close friend of Luther, had painted a number of "Lutheran altarpieces", mostly showing the Last Supper, some with portraits of the leading Protestant divines as the Twelve Apostles. This phase of Lutheran art was over before 1550, probably under the more fiercely aniconic influence of Calvinism, and religious works for public display virtually ceased to be produced in Protestant areas. Presumably largely because of this, the development of German art had virtually ceased by about 1550, but in the preceding decades German artists had been very fertile in developing alternative subjects to replace the gap in their order books. Cranach, apart from portraits, developed a format of thin vertical portraits of provocative nudes, given classical or Biblical titles.

The Anglican Communion has no official legal existence nor any governing structure which might exercise authority over the member churches. There is an Anglican Communion Office in London, under the aegis of the Archbishop of Canterbury, but it only serves in a supporting and organisational role. The communion is held together by a shared history, expressed in its ecclesiology, polity and ethos and also by participation in international consultative bodies. Three elements have been important in holding the communion together: first, the shared ecclesial structure of the component churches, manifested in an episcopal polity maintained through the apostolic succession of bishops and synodical government; second, the principle of belief expressed in worship, investing importance in approved prayer books and their rubrics; and third, the historical documents and the writings of early Anglican divines that have influenced the ethos of the communion.

High Churchmen resisted the erosion of the Church of England's traditionally privileged and legally entrenched role in English society. Over time several of the leading lights of the Oxford Movement became Roman Catholics, following the path of John Henry Newman, one of the fathers of the Oxford Movement and, for a time, a High Churchman himself. A lifelong High Churchman, the Reverend Edward Bouverie Pusey remained the spiritual father of the Oxford Movement and remained in the Holy Orders of the Church of England. To a lesser extent, looking back from the 19th century, the term "High Church" also came to be associated with the beliefs of the Caroline divines and with the pietistic emphases of the period, practised by the Anglican community at Little Gidding, such as fasting and lengthy preparations before receiving the Eucharist.

He also noted that Cotton alone was of one party against the other ministers, not even thinking of Wheelwright as being a player in the developing controversy. As word of Wheelwright's sermon circulated, however, Winthrop was made more aware of its incendiary character, and he then wrote that Wheelwright "inveighed against all that walked in a covenant of works," and concerning those who preached works, he "called them antichrists, and stirred up the people against them with much bitterness and vehemency". The free grace advocates, on the other hand, were encouraged by the sermon, and intensified their crusade against the "legalists" among the clergy. During church services and lectures they publicly asked the ministers about their doctrines which disagreed with their own beliefs, and Henry Vane in particular became active in challenging the doctrines of the colony's divines.

On the outbreak of the English Civil War he took the side of the Parliament, using his influence in the country as Deputy-Lieutenant to prevent the King from raising troops in Buckinghamshire and Oxfordshire. He was sent to the King at Oxford in 1643 and again in 1644 to negotiate terms, and the secret communications with King Charles on the latter occasion were the foundation of a charge of treason brought later against Whitelocke and Denzil Holles. He was one of the Commissioners at the Treaty of Uxbridge in 1645. Nevertheless, he opposed the policy of Holles and the Peace Party and the proposed disbanding of the army in 1647, and, although he was one of the lay members of the Assembly of Divines, he repudiated the claims of divine authority put forward by the Presbyterians for their Church, and approved of religious tolerance.

Hakim Ahmad Shuja belonged to an old and prominent family of mystics and Islamic religious scholars, who had migrated from Arabia, Afghanistan and Turkey to India, between the 10th-12th centuries AD.Hakim Ahmad Shuja, Khoon-Baha (Urdu: Memoirs), Lahore, 1962, pp. 12-17. Also see for detailed and authentic family pedigree : (a) Syed N.A. Mujadedi 'Khanwada i Hai jasta Lahor' (Persian: Notable families of Lahore), pub. Lahore: Oriental Press, 1912, np; and R.L. Lazard 'Lahore, The Mogul City' pub Nottingham: Stubbs & Co, 1928, p 208From his paternal side, he was a direct descendant of Shaykh Abdul-Qadir Gilani, Abu Ayyub al-Ansari and Shaykh Abdul Wahid bin Zaid and from his maternal side, of the Sadozai (Pashtun tribe) which at one time ruled Afghanistan. See Memoirs, p 12; also Lazard, above During the times of the Sultans of Delhi, the family came to prominence as religious divines and Hakims i.e.

Home of the Royal Society of Edinburgh in George Street Union with England in 1707 meant the end of the Scottish Parliament and saw members of parliament, aristocrats and placemen move to London. Scottish law, however, remained entirely separate from English law, with the result that the law courts and legal profession continued to exist in Edinburgh; as did the University and medical establishments. Lawyers, Presbyterian divines, professors, medical men and architects, formed a new intellectual middle-class elite that dominated the city and facilitated the Scottish Enlightenment.Alexander Broadie, The Scottish Enlightenment (1997) p 10Michael Lynch, ed., Oxford Companion to Scottish History (2001) pp 133–137Richard Sher, Church and University in the Scottish Enlightenment: The Moderate Literati of Edinburgh (1985) From the late 1740s onwards, Edinburgh began to gain an international reputation as a centre of ideas, especially in philosophy, history, science, economics and medicine.

Introductory works on Anglicanism, such as The Study of Anglicanism, typically refer to the character of the Anglican tradition as "Catholic and Reformed", which is in keeping with the understanding of Anglicanism articulated in the Elizabethan Settlement of 1559 and in the works of the earliest standard Anglican divines such as Richard Hooker and Lancelot Andrewes. Yet different strains in Anglicanism, dating back to the English Reformation, have emphasized either the Reformed, Catholic, or "Reformed Catholic" nature of the tradition. Anglican theology and ecclesiology has thus come to be typically expressed in three distinct, yet sometimes overlapping manifestations: Anglo-Catholicism (often called "high church"), Evangelical Anglicanism (often called "low church"), and Latitudinarianism ("broad church"), whose beliefs and practices fall somewhere between the two. Though all elements within the Anglican Communion recite the same creeds, Evangelical Anglicans generally regard the word catholic in the ideal sense given above.

Kiffin was apprenticed in 1629 to John Lilburne, then a brewer (note: this probably is inaccurate; Liliburne was the same age as Kiffin; he was also not a brewer until 1641ish); he left Lilburne in 1631, and seems to have been apprenticed to a glover (Kiffin became a Freeman of the Leathersellers' Company on 10 July 1638, having served an apprenticeship to John Smith, thought to have been a glover by trade).William Kiffen: Leatherseller and Baptist, by Dr Larry J Kreitzer in The Leathersellers' Review, 2008-09, pp 12-13 In 1631 Kiffin attended the sermons of many puritan divines, including John Davenport and Lewis du Moulin, but attached himself next year to John Goodwin the independent. He joined a religious society of apprentices, and became (1638) a member of the separatist congregation gathered in Southwark by Henry Jacob and then ministered to by John Lothrop. Kiffin preached occasionally.

The attempt to impose in Scotland a Prayer Book on the English model, drove the three kingdoms into civil war. However, the Puritan sympathies of the victorious Parliamentary armies in the English Civil War, and the consequential abolition during the Commonwealth of English bishoprics and cathedral chapters with the suppression of the Book of Common Prayer, resulted in English churchmen beginning to recognise Anglican identity as being distinct from and incompatible with the traditions of Presbyterian Protestantism. This distinction was formalised at the Restoration of Charles II, when the proposals of Puritan divines for further reform of the Prayer Book were thoroughly rejected; and 1,760 clergymen were deprived of their livings for failing to subscribe to the 1662 Book. From this date onwards dissenting Protestant congregations were to be found throughout England, and the established church no longer claimed or sought to comprehend all traditions of Protestant belief.

Most of the current arguments of the > schools, frequently misquoted and misunderstood when heard, and abstruse > questions from ancient works, had been presented to the fresh tablet of my > mind. Before these points had been elucidated and the attribution to me of > extreme ignorance had passed to that of transcendent knowledge, I had taken > objection to ancient writers, and men learning my youth, dissented, and my > mind was troubled and my inexperienced heart was in agitation. Once in the > early part of my career they brought the gloss of Khwajah Abu'l Qasim, on > the Mutawwal. All that I had stated before learned doctors and divines of > which some of my friends had taken notes, was there found, and those present > were astounded and withdrew their dissent, and began to regard me with other > eyes and to raise the wicket of misunderstanding and to open the gate of > comprehension.

Rumours spread as to the freedom of christological opinion permitted in the academy, until in September 1718 the Exeter assembly (a mixed body of Presbyterian and Congregationalist ministers) called for a declaration of belief in the Holy Trinity to be made by all its members. Hallett was the first to comply; his declaration, though adopted by some and not formally objected to by any, was not satisfactory to the majority. In November the 13 trustees who held the property of the Exeter meeting-houses applied to their ministers for further assurances of orthodoxy, and failed to obtain them. On the advice of five London ministers, of whom Edmund Calamy was one, the case was laid before seven Devon Presbyterian divines, whose decision led the trustees to exclude (6 March 1719) Hallett and Peirce from James' Meeting, and on 10 March from all the meeting-houses.

The Assertion of Liberty of Conscience by the Independents at the Westminster Assembly of Divines, painted by John Rogers Herbert, During the English Civil War (1642–1649), the English Parliament raised armies in an alliance with the Covenanters who by then were the de facto government of Scotland, against the forces of Charles I, King of England, Scotland and Ireland. The purpose of the Westminster Assembly, in which 121 Puritan clergymen participated, was to provide official documents for the reformation of the Church of England. The Church of Scotland had recently overthrown the bishops imposed by the King and reinstated presbyterianism (see Bishops' Wars). For this reason, as a condition for entering into the alliance with the English Parliament, the Scottish Parliament formed the Solemn League and Covenant with the English Parliament, which meant that the Church of England would abandon episcopalianism and consistently adhere to Calvinistic standards of doctrine and worship.

Anglo-Catholicism, Anglican Catholicism, or Catholic Anglicanism comprises people, beliefs and practices within Anglicanism that emphasise the Catholic heritage and identity of the various Anglican churches. The term Anglo- Catholic was coined in the early 19th century,. although movements emphasising the Catholic nature of Anglicanism had already existed... Particularly influential in the history of Anglo-Catholicism were the Caroline Divines of the 17th century, the Jacobite Non-Juring Schism of the 17th- and 18th- centuries, and the Oxford Movement, which began at the University of Oxford in 1833 and ushered in a period of Anglican history known as the "Catholic Revival".. A minority of Anglo-Catholics, sometimes called Anglican Papalists, consider themselves under papal supremacy even though they are not in communion with the Roman Catholic Church. Such Anglo-Catholics, especially in England, often celebrate Mass according to the contemporary Roman Catholic rite and are concerned with seeking reunion with the Roman Catholic Church.

"Divines and dying men may talk of hell," he says, "but in my heart her several torments dwell." Having heard that a person might pawn his soul to the Devil for a thousand pounds, Pierce decides to seek a solution in that direction and appeal to the Devil, reasoning that if the Devil were to remove certain souls from the land of the living and recruit them into his domain where they belong, it would liberate and make available the wealth that they've been hoarding: Gold—that “mighty controller of fortune and imperious subverter of destiny, delicious gold, the poor man's god, and idol of princes.” Pierce searches for the Devil, first in Westminster, then in the Exchange, and then in St. Paul’s, where he finds a Knight of the Post, (i.e. whipping post) – a term for a professional perjurer.Harrison, G. B. ‘‘Thomas Nashe, Pierce Penilesse, His Supplication to the Divell.’’ Corwen Press.

Title page of the 1644 edition of Areopagitica On returning to England where the Bishops' Wars presaged further armed conflict, Milton began to write prose tracts against episcopacy, in the service of the Puritan and Parliamentary cause. Milton's first foray into polemics was Of Reformation touching Church Discipline in England (1641), followed by Of Prelatical Episcopacy, the two defences of Smectymnuus (a group of Presbyterian divines named from their initials; the "TY" belonged to Milton's old tutor Thomas Young), and The Reason of Church-Government Urged against Prelaty. He vigorously attacked the High-church party of the Church of England and their leader William Laud, Archbishop of Canterbury, with frequent passages of real eloquence lighting up the rough controversial style of the period, and deploying a wide knowledge of church history. He was supported by his father's investments, but Milton became a private schoolmaster at this time, educating his nephews and other children of the well-to-do.

This was in effect a treaty between the English Parliament and its Scottish counterpart for the preservation of the reformed religion in Scotland, the reformation of religion in England and Ireland "according to the word of God and the example of the best reformed churches", and the "extirpation of popery [and] prelacy". It did not explicitly mention Presbyterianism, and included some ambiguous formulations which left the door open to the English Independents, another strong faction on the English Parliamentary side, particularly in the parliamentary armies. It was subscribed to by many in England, Scotland, and Ireland, approved by the English Long Parliament, and, with some slight modifications, by the Westminster Assembly of Divines. However, not all those on the English Parliamentarian side were happy with this arrangement and some, like John Lilburne, chose to leave the parliamentary armies rather than take the oath prescribed in the Act enforcing the Solemn League and Covenant.

Under this head the Lutheran Church claims a certain ubiquity or omnipresence for the body of Christ, on the ground of the personal union of the two natures; but as to the extent of this omnipresence there were two distinct schools which are both represented in Formula of Concord (1577). Brenz and the Swabian Lutherans maintained an absolute ubiquity of Christ's humanity from his very infancy, thus making the incarnation not only an assumption of the human nature, but also a deification of it, although the divine attributes were admitted to have been concealed during the state of humiliation. Martin Chemnitz and the Saxon divines called this view a monstrosity, and taught only a relative ubiquity, depending on Christ's will (hence called volipraesentia, or multivolipraesentia), who may be present with his whole person wherever he pleases to be or has promised to be. (4) A fourth kind would be the genus kenoticum (from kenosis), or tapeinoticum (from tapeinosis), Phil. ii.

Assertion of Liberty of Conscience by the Independents of the Westminster Assembly of Divines, 1644 In September, Johnston received public thanks for his services from the Scottish parliament, and, in accordance with the policy of conciliation then pursued for a short time by the King, was appointed on 13 November 1641 a Lord of Session, with the title Lord Warriston (from his estate at Currie which he had purchased in 1636), was knighted and given a pension of £200 a year. The same month the parliament appointed him a commissioner at Westminster for settling the affairs of Scotland. Lord Warriston was a chief agent in concluding the treaty with the English parliament in the autumn of 1643, and was appointed a member of the Committee of Both Kingdoms in London which directed the military operations, and in this capacity went on several missions to the parliamentary generals. The articles of the unsuccessful Treaty of Uxbridge were, for the most part, drawn up by him in late 1644.

Full text at Umich/eebo (Reserved - Login only). The book was dedicated to Philip, Earl of Pembroke and Montgomery, by Thomas Bayly, who states that the author sent the manuscript over to England with neither title nor dedication. Parker's views on ecclesiastical discipline are in the True Copy of a Letter written by T. Parker unto a Member of the Assembly of divines now at Westminster, declaring his judgement touching the Government practised in the churches of New England, London, 1644 (issued 19 February 1643, as noted by Thomason). The Letter was the subject of remarks in a pamphlet entitled M.S. to A[dam] S[tuart], with a plea for Libertie of Conscience in a Church way, London, 1644, of which a second edition appeared in the same year as Reply of two of the Brethren to A. S. Parker's opinions were shared by Noyes, but were opposed by other members of the church, and controversy raged between 1645 and 1672.

In the first half of the 17th century, the Church of England and its associated Church of Ireland were presented by some Anglican divines as comprising a distinct Christian tradition, with theologies, structures, and forms of worship representing a different kind of middle way, or via media, between Protestantism and Catholicism – a perspective that came to be highly influential in later theories of Anglican identity and expressed in the description of Anglicanism as "Catholic and Reformed". The degree of distinction between Protestant and Catholic tendencies within the Anglican tradition is routinely a matter of debate both within specific Anglican churches and throughout the Anglican Communion. Unique to Anglicanism is the Book of Common Prayer, the collection of services in one Book used for centuries. The Book is acknowledged as a principal tie that binds the Anglican Communion together as a liturgical rather than a confessional tradition or one possessing a magisterium as in the Roman Catholic Church.

Nevertheless, the aspiration to ground Anglican identity in the writings of the 17th-century divines and in faithfulness to the traditions of the Church Fathers reflects a continuing theme of Anglican ecclesiology, most recently in the writings of Henry Robert McAdoo. The Tractarian formulation of the theory of the via media between Protestantism and Roman Catholicism was essentially a party platform, and not acceptable to Anglicans outside the confines of the Oxford Movement. However, this theory of the via media was reworked in the ecclesiological writings of Frederick Denison Maurice, in a more dynamic form that became widely influential. Both Maurice and Newman saw the Church of England of their day as sorely deficient in faith; but whereas Newman had looked back to a distant past when the light of faith might have appeared to burn brighter, Maurice looked forward to the possibility of a brighter revelation of faith in the future.

By advice of Archbishop Spotiswood, Durie had written to Aberdeen divines, seeking their opinion on the points of dispute between the Lutherans and the Reformed. On 20 Feb. 1637 Sibbald and five other Aberdeen doctors, headed by John Forbes (1593–1648), gave it as their judgment that Lutherans and Reformed agreed in those points on which the ancient church had been of one opinion. The harmonising attempt was approved by Robert Baillie, D.D.; by Samuel Rutherford it was denounced as a design for "reconciliation with popery". On the arrival in Aberdeen (20 July 1638) of the deputation, charged with the task of procuring adhesion to the "national covenant" of 28 Feb. (drafted by Alexander Henderson, (1583?–1646)), the same six doctors, with the temporising adhesion of William Guild, presented further "demands," questioning the lawfulness of the covenant. Answers, replies, further answers and "duplies," brought the negotiation to a deadlock. Sibbald had been elected to the general assembly which opened at Glasgow on 21 Nov.

Only one of Mary's English and Welsh bishops conformed to the Elizabethan settlement, though all save 300 of the parish clergy subscribed. In Ireland the position was reversed; all bishops save two accepted the Elizabethan Settlement, but the bulk of parish clergy and laity remained loyal to the pope. In the period since 1553, Continental Reformed Protestantism had itself continued to develop, especially in Geneva and Heidelberg, but English divines who wished the Elizabethan church to take part in these developments were to be bitterly disappointed; Elizabeth refused any further change to the forms or structures of religion established in 1559. In particular, Protestant controversialists began to attack the episcopal polity, and the defined liturgy of the Elizabethan Church as incompatible with the true Reformed tradition; and, in response, defenders of the established church began, from the early 17th Century onwards, to claim these specific features as positively desirable, or indeed essential.

Its passage divided Parliament and drove some prominent parliamentarians such as Hyde and Falkland, who had previously been critical of the King, into the Royalist camp. At the same time, it strengthened the resolve of those who opposed what they saw as a drift toward Rome and Absolutism: Cromwell commented to Falkland that if the Grand Remonstrance had been defeated, 'I would have sold all I had the next morning and never seen England more; and I know there are many other honest men of the same resolution'.Firth, C. H. (1900) Oliver Cromwell and the Rule of the Puritans in England . In regard to church government, the Grand Remonstrance called for > A General Synod of the most grave, pious, learned and judicious divines of > this island, assisted with some from foreign parts professing the same > religion with us, who may consider all things necessary for the peace and > good government of the Church.

It ought to consist of bishops either solely (in the presence > of Presyters who should have a right, not to debate with them, but, hearing > what they discuss, to represent by writing their opinions, when they think > it necessary) or of bishops and such divines and representatives of the > clergy, as shall be found necessary, securing a real preponderance to the > bishops.... I am confident that it is hardly possible for us to go on long > without restoring to the Church a real Church legislation.... There is not > perhaps enough needing amendment in the Rubrics, of itself, to require a > Synod. But of the Canons this cannot be said.... They must be altered if the > Church is to last in England, under the pressure of all that is opposed to > it in privileges (supposed or real) of Dissenters – and with the little of > real power of restraint over its own members, even its clergy, which it at > present has.

In the same way as Anglo- Catholics have esteemed Caroline Divines, the Catholic Lutherans, owing to the nature of the Lutheran Reformation, have been able to appreciate many, largely forgotten, Catholic teachings of Reformers like Martin Luther, Laurentius Petri, Mikael Agricola, George of Anhalt, Martin Chemnitz, Gnesio-Lutherans, Gerhard's Confessio Catholica etc. According to formerly Roman Catholic Friedrich Heiler, the Lutheran Church is the proper via media between Roman Catholicism and Protestantism because of its emphasis upon doctrine and because it has preserved the Catholic doctrine of the Sacrament and its liturgical traditions in purer form than the Anglican Church in the Book of Common Prayer.Friedrich Heiler and the High Church Movement in Germany by Bernard E. Meland, (JSTOR) Evangelical Catholic spirituality is characteristically more theocentric and christocentric than that of Pietist, rationalistic, and Liberal Protestant Lutheranism. In addition to the Theology of the Cross there is usually emphasis on Christus Victor, which makes it clear that Easter is more important than Good Friday.

Reformed theologians such as Francis Turretin, Theodore Beza, the Divines of the Westminster Assembly, and later Robert Dabney and John Murray, explicitly reject the depiction of Christ, citing arguments drawn from the second commandment, as well as from writings of the early church, using the same texts and arguments as Byzantine iconoclasts.Freedberg, 165(quoted)-166, 167-173 The Calvinist Westminster Larger Catechism of 1647 asks in Question 109: > 'What are the sins forbidden in the second commandment? > Answer: The sins forbidden in the second commandment are, all devising, > counseling, commanding, using, and anywise approving, any religious worship > not instituted by God himself; tolerating a false religion; the making any > representation of God, of all or of any of the three persons, either > inwardly in our mind, or outwardly in any kind of image or likeness of any > creature'. The Puritan Thomas Watson ( – 1686) declared: St Severin, Keitum, a German Lutheran church that retains its pre-Reformation carved altarpiece as well as other smaller post-Reformation paintings.

Nor can I remember that I have ever published a word directly against religion or the clergy." In response to an enquiry about the same sermon from the botanist Henry Nicholas Ridley, Darwin stated that "Dr Pusey was mistaken in imagining that I wrote the Origin with any relation whatever to Theology", and added that "many years ago when I was collecting facts for the Origin, my belief in what is called a personal God was as firm as that of Dr Pusey himself, & as to the eternity of matter I have never troubled myself about such insoluble questions.— Dr Pusey's attack will be as powerless to retard by a day the belief in evolution as were the virulent attacks made by divines fifty years ago against Geology, & the still older ones of the Catholic church against Galileo". Brodie Innes deplored "unwise and violent" theological attacks on his old friend, for while they had disagreements, "How nicely things would go if other folk were like Darwin and Brodie Innes.

Jacobus Arminius (1560-1609), in contrast to Calvin, argued that the begetting of the Son should be understood as the generation of the person of the Son and therefore the attribute of self-existence, or aseitas, belonged to the Father alone. His disciple, Simon Bischop (1583-1643), who assumed the name Episcopius, went further speaking openly and repeatedly of the subordination of the Son. He wrote, ‘It is certain from these same scriptures that to these people’s divinity and divine perfections [the Son and the Spirit] are attributed, but not collaterally or co-ordinately, but subordinately.’ Ellis says: ‘His discussion of the importance of recognizing subordination among the persons takes up nearly half of the chapter on the Trinity, and the following four chapters are largely taken up with the implications of this subordination.’ In seventeenth century England Arminian subordinationism gained wide support from leading English divines, including, Bishop John Bull (1634-1710), Bishop John Pearson (1683-1689) and Samuel Clarke (1675-1729), one of the most learned biblical scholars of his day.

M. Haug states that the 'Veda, or scripture of the Brahmans, consists, according to the opinion of the most eminent divines of Hindustan, of two principal parts, viz. Mantra [Samhita] and Brahmanam... Each of the four Vedas (Rik, Yajus, Saman, and Atharvan) has a Mantra, as well as a Brahmana portion. The difference between both may be briefly stated as follows: That part which contains the sacred prayers, the invocations of the different deities, the sacred verses for chanting at the sacrifices, the sacrificial formulas [is] called Mantra... The Brahmanam [part] always presupposes the Mantra; for without the latter it would have no meaning... [they contain] speculations on the meaning of the mantras, gives precepts for their application, relates stories of their origin... and explains the secret meaning of the latter'. J. Eggeling states that 'While the Brâhmanas are thus our oldest sources from which a comprehensive view of the sacrificial ceremonial can be obtained, they also throw a great deal of light on the earliest metaphysical and linguistic speculations of the Hindus.

Boys was forthwith chosen fellow of Clare Hall. His first preferment was the small rectory of Betteshanger in his native county, which he tells us was procured for him by his uncle Sir John Boys of Canterbury, whom he calls 'my best patron in Cambridge.' He appears to have resided upon this benefice and to have at once begun to cultivate the art of preaching. Archbishop John Whitgift gave him the mastership of the Eastbridge Hospital in Canterbury, and soon afterwards the vicarage of Tilmanstone, but the aggregate value of these preferments was quite inconsiderable, and when he married Angela Bargrave of Bridge, near Canterbury, in 1599, he must have had other means of subsistence than his clerical income. The dearth of competent preachers to supply the London pulpits appears to have been severely felt about this time, and in January 1593 Whitgift had written to the vice-chancellor and heads of the university of Cambridge complaining of the refusal of the Cambridge divines to take their part in this duty.

Direct contradiction of the Bible was something Lawrence might have avoided, but his honesty and forthright approach led him onto this dangerous ground: :"The representations of all the animals being brought before Adam in the first instance and subsequently of their being collected in the ark... are zoogically impossible." p169 :"The entire or even partial inspiration of the... Old Testament has been, and is, doubted by many persons, including learned divines and distinguished oriental and biblical scholars. The account of the creation and of subsequent events, has the allegorical character common to eastern compositions..." p168-9 incl. footnotes. :"The astronomer does not portray the heavenly motions, or lay down the laws which govern them, according to the Jewish scriptures [Old Testament] nor does the geologist think it necessary to modify the results of experience according to the contents of the Mosaic writings. I conclude then, that the subject is open for discussion." p172 Passages such as these, fully in the tradition of British empiricism and the Age of Enlightenment, were no doubt pointed out to the Lord Chancellor.

Medical training has taken place at Trinity College since the seventeenth century, originally on a rather unremarkable basis; extant records suggest that by 1616 only one medical degree had been conferred. In a letter to James Ussher in 1628, Provost William Bedell commented, "I suppose it hath been an error all this time to neglect the faculties of law and physic and attend only to the ordering of one poor College of Divines." From 1618 the post of "Medicus" had existed among the Fellows, this post later being formalised under Bedell's revised College statutes in 1628 and by Royal letters patent in 1637, but in practice the office was usually held by Junior Fellows who did not hold medical degrees and who participated in no real sense in medical education; for example, the first Fellow to be chosen Medicus, John Temple (son of the then-Provost of the College, Sir William Temple), went on to pursue a prominent legal career. The Public (later Regius) Professorship of Physic was for the most part used as ceremonial title for a practising doctor.

It was first published in 1701 under the title (no doubt inspired by the Worthies of England (1662) by Thomas Fuller (1608–1661)):Prince, 1810 edition, Title page > Danmonii Orientales Illustres: or, the Worthies of Devon. A work, wherein > the lives and fortunes of the most famous divines, statesmen, swordsmen, > physicians, writers, and other eminent persons, natives of that most noble > province from before the Norman Conquest, down to the present age, are > memorised, in an alphabetical order out of the most approved authors, both > in print and manuscript. In which an account is given, not only of divers > very deserving persons, (many of which were never hitherto made publick) but > of several antient and noble families; their seats and habitations; the > distance they bear to the next great towns; their coats of arms fairly cut; > with other things, no less profitable, than pleasant and delightful. The Dumnonii, Danmonii or Dumnones were a British Celtic tribe which inhabited Dumnonia, the peninsula now containing in its west the county of Cornwall and in its east Devon.

In 1613 he published a book, Disputationes de Praecipuis Religionis Christianae Capitibus, which provoked the hostile criticism of orthodox Lutheran scholars; in 1619 he published his Epitome theologiae, and some years later his Theologia Moralis (1634) and De Arte Nova Nihusii. Roman Catholics felt them to be aimed at their own system, but they gave so great offence to Lutherans as to induce Statius Buscher to charge the author with a secret leaning to Catholicism. Scarcely had he refuted the accusation of Buscher, when, on account of his intimacy with the Reformed divines at the conference of Thorn (1645), and his desire to effect a reconciliation between them and the Lutherans, a new charge was leveled against him, principally by Abraham Calovius (1612-1686), of a secret attachment to Calvinism. Thus the great aim of his life to reconcile Christendom by removing all unimportant differences, resulted in him being accused of syncretism for the ecumenical spirit in which he treated both Catholics and Calvinists, and for considering the Apostles' Creed a broad enough basis for Christian union and communion, which might embrace both.

The Gothic Revival 19th-century chapel of Mansfield College, Oxford, an English Calvinist foundation, with statues and stained glass figures of divines of the Reform tradition Lutheran Churches continue to be ornate, with respect to sacred art: Calvinist aniconism, especially in printed material, and stained glass, can generally be said to have weakened in force, although the range and context of images used are much more restricted than in Catholicism, Lutheranism, or parts of Anglicanism, the latter of which also incorporated many high church practices after the Oxford Movement. The Methodist and Pentecostal traditions, as well as other Wesleyan-Arminian Evangelical churches, are inspired by the Moravian rather than Calvinist tradition, and are therefore readier to use large crosses and other images, though not with the profusion of traditional Catholicism or Lutheranism. Hence works like the 52 ft tall Lux Mundi statue in Ohio. Bob Jones University, a standard bearer for Protestant Fundamentalism, has a major collection of Baroque old master Catholic altarpieces proclaiming the Counter-Reformation message, though these are in a gallery, rather than in a church.

Emblem 124 Still another moral was given the story by Arthur Golding in his manuscript A Moral Fabletalk later in the 16th century. There the religious author, observing the behaviour of the waiting vulture, concluded that hope is often deceived and should only be placed in God.Arthur Golding’s "A Moral Fabletalk" and Other Renaissance Fable Translations, MHRA 2017, p.244 A century later, at the end of several civil conflicts, Roger L'Estrange’s reflection was ultimately sceptical: “There are several sorts of men in the world that live upon the sins and the misfortunes of other people…for the wrangling of some is the livelihood of others.” He lists those who gain as lawyers, religious divines and soldiers.Fables of Æsop And Other Eminent Mythologists, 1692, p.428 In the 18th century William Somervile adapted the theme of the profits of combat going to others, giving it the contemporary context of bear-baiting in his fable of “The Dog and the Bear”. There Towser and Ursin agree to desist in mid-combat, since only their masters gain in the end.

Thomas Woolston, born at Northampton in 1668, the son of a currier, the scholar entered Sidney Sussex College, Cambridge, in 1685; attained the Master of Arts in 1692"Woodall-Wyvill." Alumni Oxonienses 1500-1714. Ed. Joseph Foster. Oxford: University of Oxford, 1891. 1674-1697. British History Online Retrieved 1 May 2020.; the Bachelor of Divinity conferred in 1699; took orders and was made a fellow of his college. After a time, by the study of Origen and the other early Fathers, he became possessed with the notion of the importance of an allegorical or spiritual interpretation of Scripture, and advocated its use in the defence of Christianity both in his sermons and in his first book, while attacking what he saw as the shallow literalist interpretation of contemporary divines, The Old Apology for the Truth of the Christian Religion against the Jews and Gentiles Revived (1705). For many years he published nothing, but in 1720-1721 the publication of letters and pamphlets in advocacy of his assessment of the Old Testament"The borough of Northampton: Description." A History of the County of Northampton: Volume 3.

A series of views of Cotton's seat and the river Dove were taken under Anderdon's instructions and issued with a preface by his brother-in-law, Mr. F. Manning, in 1866. His next work was a sympathetic life of Bishop Ken, which was published under the pseudonym of ‘A Layman’ in 1851, and reprinted in 1854. He followed up this memoir of the saintly Ken with a selection, entitled ‘Approach to the Holy Altar’ (1852), from Ken's two devotional works, and a reprint (1852) of his ‘Exposition of the Apostles' Creed.’ For many years he was engaged in preparing, with copious extracts from divines of all kinds, a narrative of the life of our Lord. It was published anonymously in 1861 under the title of ‘The Messiah,’ and the substance of the work was reissued in 1866 in ‘The Devout Christian's Help to Meditation on the Life of our Lord Jesus Christ.’ Anderdon died on 8 March 1874. A posthumous work (‘Geron, the Old Man in Search of Paradise’), a collection of short discourses on a holy life, was published in 1877, with a biographical notice by Rev. George Williams.

The influence of the Catechism extended to the Westminster Assembly of Divines who, in part, used it as the basis for their Shorter Catechism. The Heidelberg Catechism is one of the three Reformed confessions that form the doctrinal basis of the original Reformed church in The Netherlands, and is recognized as such also by the Dutch Reformed churches that originated from that church during and since the 19th century. Several Protestant denominations in North America presently honor the Catechism officially: the Presbyterian Church in America, ECO (A Covenant Order of Evangelical Presbyterians), the Christian Reformed Church, the United Reformed Churches, the Presbyterian Church (USA), the Reformed Church in America, the Communion of Reformed Evangelical Churches, the United Church of Christ (a successor to the German Reformed churches), the Reformed Church in the United States (also of German Reformed heritage),the Evangelical Association of Reformed and Congregational Christian Churches, the Free Reformed Churches of North America, the Heritage Reformed Congregations, the Canadian and American Reformed Churches, Protestant Reformed Churches, and several other Reformed churches of Dutch origin around the world. Likewise, the Book of Discipline of The United Methodist Church lists it as an influence on United Methodism.

In Ireland and in many of England's American Colonies, the numbers who subscribed to Presbyterian congregations formed the majority of the Protestant population; while in Scotland from 1689, following the accession of William and Mary, Presbyterian church polity was revived, and constituted in that kingdom, the established church; so that those ministers and congregations who continued to subscribe to the Anglican Episcopalian traditions eventually became a dissenting minority. In the 18th and 19th centuries, divines of the Church of England increasingly differentiated their faith from that of the Protestant churches. Controversy broke out into the open after 1829, with the removal of religious restrictions on political rights in the United Kingdom, following which elected members of the UK Parliament (the legal authority in England for definitions of religious faith), might include both Roman Catholics and Dissenters. The Tractarians undertook a re-examination of Anglican traditions of the 19th century; developing these into the general principle that Anglicanism represented a via media between Protestantism and Catholicism; or otherwise, that the Church of England together with the Roman Catholic and Greek Orthodox churches, represented three 'branches' of the Universal Church, whose faith derived from Scripture and Tradition independent of legislative formulae.