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controversy. Thus, under ‘Sacrament’ appeared a subheading clarifying there were ‘two sorts’ of sacraments, and a brief comment that it was ‘usual to put is for signify ’ (followed by several scripture references). 16 The former implicitly countered the Catholic enumeration of sacraments, and the latter unmistakably intended to refute a
works to them. 241 F&S.indb 241 2/20/2014 9:40:07 AM Conversion and cure and was about this time admitted to the Sacrament by Mr. Calamy,9 with good approbation: And in the time of his Life, I was frequently exercised with variety of Temptations, wherein the Devil had the more advantage I being much inclined to Melancholy, occasioned by the oft absence of my dear and affectionate Husband,10 with whom I lived present and absent about eight Years; and soon after he went his last Voyage, I went into the Country to live with my Aunt Wilson, who was now a Widow, and
confused response to the allegorical, cf. Theodore Beza, The other parte of Christian Questions and Answeares, which is concerning the Sacraments, trans. John Field (London: Thomas Woodcocke, 1580). Having stressed the sacraments as physical signs with verbal meanings, Beza accuses those who believed that Christ inhered in the elements of ‘that bread worshippe, from whence at the length Sathan cast men headlong to consubstantiation’ (question 244). I have used the Bodleian Library copy of Beza’s text, available through Early English Books Online. MUP_Walls_Final.indd 10
‘replaced in its functions the previously dominant ideological State apparatus, the Church’ (Althusser 2001: 154). By making marriage central to the Gemeinschaft of Ireland, such ideological conformity was ensured from the beginning of the State. Marriage in Ireland was largely sacramental, as already noted, but it was also generative of other sacraments for the children of such marriages. Therefore, marriage engendered the baptism of the child, the sacrament of penance, followed by that of first communion and then later confirmation. Ideally, the children would then
miracle staged to order – and certainly the elaborate artifice of such shows provided ample ammunition to sixteenth-century reformers eager to condemn Roman Catholicism as theatrical – the prevalence of such effects in a number of contemporary saints’, miracle and conversion plays suggests that to a late medieval audience spectacle offered a suitable conduit for the communication of spiritual truths.33 For instance, the stage directions for the Croxton Play of the Sacrament reveal the extent of the play’s reliance on mechanical contrivance to produce its many miracles
appears in the accounts of July 1665 administering the sacrament to Anne and her family at Brougham Castle. 12 The Painted Chamber was on the second floor of Brougham Castle and connected with Anne’s chamber through a small passage. In the 1660s she used the Painted Chamber for Wednesday and Sunday prayers. Lower-status individuals ate their meals in the Great Hall below. 13 These are Anne’s tenants and farmers. They appear to be closely connected with each other. They appear often in Anne’s accounts from 1669 to 1675. 14 The Book of Common Prayer (London, 1662
, in which they can make right use of reason. Wherefore, if then they express a desire for Baptism, they can be baptized though they be actually in a state of madness. And in this case the sacrament should be bestowed on them if there be fear of danger otherwise it is better to wait until the time when they are sane, so that they may receive the sacrament more devoutly. But if during the interval of lucidity they manifest no desire to receive Baptism, they should not be baptized while in a state of insanity. Lastly there are others who, though not altogether sane
, Elizabeth made her first bequest of money in her will, suggesting that she may have approved of Caroline conformity, if not Laudian divinity. Of course, at the heart of such divinity was its emphasis on the ‘beauty of holiness’ in which ritualized worship took precedence over preaching during church services. This ritualized worship greatly revolved around the communal administering of the sacraments, especially the Lord’s Supper. As Tyacke has written: ‘Building on the Prayer Book, English Arminians [i.e. Laudians] elaborated a scenic 194 Elizabeth Isham’s religion
established in Scotland in 1561 understood the sacrament as sealing ‘the league and covenant made betweene God and us, that he will be our God, and we his people’.9 Knox’s interpretation of who should be included among God’s people and thus eligible for baptism depended heavily on Calvin. In a letter from Calvin to Knox in 1559 he implored the Scots not to limit baptism only to the children of the godly. Knox had been hesitant to baptise children of the ungodly and excommunicates; however, Calvin advised him that the blessing of God’s covenant promises ‘is extended to a
Sacraments. The preface urges conformity in teaching, that in all matters concerning Catholic faith and Christian manners ‘ye be uniforme’, so that ‘ye concord ane with ane uthir in the forme of teeching the trew word of God’. It also warns that it is undoubtedly ‘an synfull and an damnabil thing to varie and discord’ in matters of faith. The faith to which all were supposed to conform was