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Martin A. Forrest

This article reveals that the original owner of a first edition copy of John Calvin’s Commentarii in Isaiam Prophetam (Geneva, Ioannis Crispini, 1551) in the collection of the John Rylands Library (Unitarian Printed Q.1904) was not the unknown David Forrest of Carluke, Lanarkshire as asserted and recorded by Alexander Gordon, Principal of the Unitarian Home Missionary College, Manchester, from whom the library acquired the book, but was the recognised Scottish Reformer and compatriot of John Knox, David Forrest of Haddington. An investigation into Forrest’s background, gleaned mainly from contemporary documents, provides biographical details and an insight into the role this reformer played during the Scottish Reformation and demonstrates that Forrest’s ownership of the Calvin Commentary is historically noteworthy. A comparison of Forrest’s signature in the book with one made in a document during his position as General of the Scottish Mint proves his ownership beyond doubt.

Bulletin of the John Rylands Library
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Rachel Adcock, Sara Read, and Anna Ziomek

Aristotelian philosophy there was no such moral distinction. At the Reformation, the theologian John Calvin also denied the moral responsibility of body or soul, assigning to both the responsibility for original sin inherited from Adam. He wrote: Corruption commencing in Adam, is, by perpetual descent, conveyed from those preceding to those coming after them. The cause of the 6 Roy Porter, Flesh in the Age of Reason: The Modern Foundations of Body and Soul (Oxford and New York: Norton, 2003), p. 37. For example, according to Pythagoras’s theory, quoted by James Luchte, ‘So

in Flesh and Spirit
A Philippist reading of Sidney’s New Arcadia
Richard James Wood

, in Philip Sidney and the Poetics of Renaissance Cosmopolitanism , Sidney has suffered inside a critical context within which Reformed theology has been mistakenly identified as dogma proceeding from the writings of a single person, John Calvin. In particular, while the anthropology of Sidney’s poetics is arguably specific to Reformed Christianity, the assumption that its pious principles are thereby determined by Calvin’s theology fundamentally mistakes the diversity of a Reformed tradition that discovered models for its religious thought among a vast range

in Sidney's Arcadia and the conflicts of virtue
Exceptional women of power
Carol Blessing

: Burns Oates & Washburne Ltd, 1935), vol. 14, p. 90. 18. John Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon (Edinburgh: Calvin Translation Society, 1856), p. 67. 19. John Knox, The

in Goddesses and Queens
Steve Sohmer

both entertaining and (believed to be) revelatory. 3 French writers sometimes created noms de plume by anagramming their own names. John Calvin (1509–64) turned ‘Calvinus’ into Alcuinus (V and U were considered interchangeable) after the early English theologian (AD 740?–804). François Rabelais (1494–1553) fashioned himself Alcofribas Nasier. In fact, Calvin and

in Reading Shakespeare’s mind
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A context for The Faerie Queene
Margaret Christian

show biblical typology shading into nationalism in ways that have much in common with Spenser’s allegory. 7 Introduction: a context for The Faerie Queene 7 “Court and Courtesy:  Sermon Contexts for Spenser’s Book VI,” the eighth chapter, steps back from the topical and typological to focus more broadly on cultural attitudes toward court and the ideas of courtesy reflected in sermons and biblical exegesis. Contemporary English translations of continental preachers John Calvin, Ludwig Lavater, and Rudolf Gwalther, as well as sermons by John King, Henry Smith

in Spenserian allegory and Elizabethan biblical exegesis
Martha McGill

celebrated the festival with a cake dedicated to the Archangel Michael. Thomas Pennant in the 1770s found that the people of Iona rode around the Hill of Angels, a promontory on which St Columba was said to have met with angels. 24 Protestant theologians also placed limitations on the protective functions of angels. John Calvin refused to affirm that individuals had their own guardian angels. 25 In his 1597 Daemonologie , James VI declared that since biblical times, angels had ceased to make any appearances on earth. 26 Nevertheless, the idea of angelic protectors

in The supernatural in early modern Scotland
Jane Ridder- Patrick

, lacked the judgemental heft of the natural and judicial divide and was seldom, if ever, found in the debate about astrology’s legitimacy. In his Admonicion Against Astrology Iudiciall , first published in 1549, John Calvin praised natural astrology while venting a passionate polemic against the judicial variety, thus highlighting the fracture line that ran through contemporary views of astrology. He spelled out what the study of the heavens could offer: ‘the starres be signes unto us to shewe us times to sow or plant, to let bloode or to minister Phisike and to cut

in The supernatural in early modern Scotland
Collaborative authorship, Sidney’s sister and the English devotional lyric
Suzanne Trill

, Mary doubles the meaning of single words to carry the full sense of her biblical sources. Her use of ‘to pare’ primarily signifies pruning or trimming but also carries a sense of diminishment.44 108 EMWP.indb 108 10/15/2013 12:52:49 PM the english devotional lyric The aural pun on ‘pair’ also invokes a sense of this result as an appropriate complement and neatly encapsulates John Calvin’s suggestion that this means ‘the proud’ will get the ‘reward … they deserve’ while alliteratively reflecting his appreciation of the elegance of the original Hebrew.45 Her choice

in Early modern women and the poem
Rachel Adcock, Sara Read, and Anna Ziomek

from the Bible or from John Calvin’s Institutes. This makes this text by Beal’s definition a commonplace book in the ‘purest or most classic form’.5 Many of the passages are direct transcriptions of William Perkins’s The Whole Treatise of the Cases of Conscience, which appeared in at least ten posthumous printings between 1606 and 1651. Perkins, a prolific ‘moderate’ Puritan author, was a correspondent of her future husband, Sir Robert Harley. Indeed, Sir Robert was one of the few people to openly refer to himself as a Puritan, embracing a term which others used

in Flesh and Spirit