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. 121 ‘Thomas Lever’, Ben Lowe in ODNB . 122 Patrick Collinson, ‘History’, in A Companion to English Renaissance Literature and Culture , ed. Michael Hattaway (Oxford: Oxford University Press, 2002), 58–70. 123 Patrick Collinson, ‘John Foxe as Historian’, TAMO Essays (accessed 6 February 2015). 124 Adam Fox, Oral and Literate Culture in England, 1500–1700 (Oxford: Oxford University Press, 2000), 212–258; Daniel Woolf, The Social Circulation of the Past: English Historical Culture

in Lollards in the English Reformation

13745: Zürich, 1547), sigs A2r–4r; Mason, ‘Scotching the Brut’, 68–70. 47 Christopher Highley, ‘ “The lost British lamb”: English Catholic exiles and the problem of Britain’ in David J. Baker and Willy Maley (eds), British Identities and English Renaissance Literature (Cambridge, 2002), 45–8. 48 Somerset, Epistle, sig. C1r. 49 Ibid., sigs B1v, B3v; Cameron, Warrender Papers, 26 (Merriman, Rough Wooings, 275); CSP Scotland, 177. 50 TA, IX, 110. 51 Lamb, Ane Resonyng, 65, 71–3. 52 Wedderburn, Complaynt, 83–4. 53 Donaldson, All the Queen’s Men, 20–1; Seymour, Epistle

in The origins of the Scottish Reformation
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A world of difference: religion, literary form, and the negotiation of conflict in early modern England

reappraisal of the Catholic past, worlds away from the Reformation polemic of a Bale or Lambarde. Nostalgia for the visible remains of Catholicism, and a backward and approving look at the religion which had produced them, were therefore hard to separate.’ Duffy, The Stripping of the Altars, p. 43. 18 See S. Cohen (ed.), Shakespeare and Historical Formalism (Aldershot:  Ashgate, 2007) and his earlier essay ‘Between Form and Culture:  New Historicism and the Promise of a Historical Formalism’, in M.  D. Rasmussen (ed.), Renaissance Literature and Its Formal Engagements (New

in Forms of faith
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distinctiveness of common law and English character, Brian Lockley, Law and Empire in English Renaissance Literature (Cambridge, 2006), esp. 113–41. 18 David J. Seipp, ‘ Bracton , the Year Books, and the “transformation of elementary legal ideas” in the early common law’, Law and History Review 7 (1989), 175–217, esp. 175. 19 See Susan Reynolds, ‘The emergence of professional law in the long twelfth century’, and the response of Paul Brand , ‘The English difference’, both in Law and History Review 21 (2003), 347

in Justice and mercy
Confessional conflict and Elizabethan romances

has shown that ‘abandoned [Catholic] symbols or practices do not simply disappear from the mental landscape’, but can attain a new cultural meaning in secular contexts and in particular in poetry.9 According to Mazzola, ‘Renaissance literature might therefore be approached in terms of a sacred history of lost ideas, and read in terms of sacred signs which were downplayed or even disowned.’10 Such arguments are based on a concept of cultural memory that includes repressed and censored cultural practices. If we understand culture as a palimpsest of memory layers

in Forms of faith

of Time as the prototype for a suitable mode of experiencing and expressing loss. It is ‘his Time-​ruines’ which show to Spenser’s admirers ‘our ruine’ and makes them truly know their sorrow; at the same time, it provides them with the words and images to articulate this grief. Weever’s epigram thus in turn offers us the image of poetry out of ruins as a memorable emblem of Spenser’s Protestant poetics of commemoration and mourning. Notes 1 P. Schwyzer, Archaeologies of English Renaissance Literature (Oxford:  Oxford University Press, 2007), pp. 73–​4. 2 A

in Forms of faith

typological analysis. 1 C. A. Patrides, The Grand Design of God:  The Literary Form of the Christian View of History (London: Routledge, 1972), 17. 2 The Discarded Image:  An Introduction to Medieval and Renaissance Literature (Cambridge: Cambridge University Press, 1964), 174. 65 Allegorical reading in sermon references to history 65 Thus, according to this traditional view, all of history should be read in the context of the Bible, as part of the same God-authored story. “God is the authour of historie,” says Peter Martyr.3 According to Charity, To God’s acts, or at

in Spenserian allegory and Elizabethan biblical exegesis
Eve and her unsuspecting garden in seventeenth-century literature

Rhetoric .’ Rhetoric, Women and Politics in Early Modern England . Ed. J. Richards and A. Thorne . London : Routledge . 129–48 . Woodbridge , L. ( 1986 ) Women and the English Renaissance: Literature and the Nature of Womankind, 1540 to 1620 . Urbana : University of

in Biblical women in early modern literary culture 1550–1700
The Book of Proverbs in action

, learned, and religious lady, the Lady Iane Gray . London : G. Eld . Hampton , T. ( 1990 ) Writing from History: The Rhetoric of Exemplarity in Renaissance Literature . Ithaca, NY : Cornell University Press . Horneck , P. ( 1699 ) A sermon occasioned by

in Biblical women in early modern literary culture 1550–1700
Literary memory and defloration

. Basingstoke : Palgrave Macmillan . Stewart , S. ( 1966 ) The Enclosed Garden: The Tradition and the Image in Seventeenth-Century Poetry . Madison, WI : University of Wisconsin Press . Swärdh , A. ( 2003 ) Rape and Religion in English Renaissance Literature: A

in Biblical women in early modern literary culture 1550–1700