Abstract
This chapter examines the way in which Brightman developed a “consistently literal” reading of Old Testament prophecy by applying a historical reading of the literal sense. The theme of Jewish restoration to Palestine, highlighted in the previous chapter, is developed to show the way in which Brightman argued for Jewish supremacy over Gentiles in the millennial period. The inspiration for his new reading was both a development of Protestant hermeneutics and a parodic reworking of Jesuit eschatology.
Brightman’s reading is shown to have had major implications for Protestant eschatology. He presumed that Jews and Gentiles remained two distinct bodies with separate promises for each, even after conversion. This undermined the continuity Reformed thought presumed between Old Testament Israel and the Christian church, and removed the Old Testament Jew as a type of the Christian self. Brightman sought to reconstruct the reader’s sense of self by emphasising the “chosen” status of England and the importance of national identity. Yet England was not viewed as replacing ethnic Israel as the “elect nation”, but defined in terms of the way it worked with Israel. Three central threads are therefore identified in Brightman’s hermeneutic: a “consistently literal” reading of Old Testament prophecy, a firm division between God’s promises for the Jews and for the Gentiles, and an emphasis on England as the “chosen nation”.
Parts of this chapter originally appeared in less developed form in ‘The proper and naturall meaning of the Prophets’: the hermeneutic roots of Judeo-centric eschatology’, Renaissance Studies 24:5 (Nov. 2010), 725–741. I am grateful to Wiley-Blackwell and the editors of Renaissance Studies for permission to reprint here.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
Glaser, Judaism without Jews, pp. 30–91; Katz, Philo-Semitism, pp. 10–41.
- 2.
Brightman, Revelation, p. 84.
- 3.
Brightman, Revelation, p. 60.
- 4.
Brightman, Revelation, p. 247–248.
- 5.
Firth, Apocalyptic Tradition, p. 171.
- 6.
See, for example, Bale who finds this as Christ “in his latter comminge appere[ing] in ye cloudes of heaven, with majestie, power, and glorye” Bale, Image, sigs. Bviiv-Bviiir.
- 7.
Brightman, Revelation, p. 16.
- 8.
Brightman, Revelation, p. 248.
- 9.
Brightman, Revelation, p. 34.
- 10.
Brightman, Revelation, p. 86.
- 11.
Brightman, Daniel, p. 14. See also pp. 35–36 – “But I trow it shall evidently appeere to anie man embracing the truth without contention, that it is the purpose of the spirit in this place to comprise in a short abridgement the whole estate of the people of the Jewes in a continuall orderely succession even to the second coming of Christ”.
- 12.
Brightman, Daniel, p. 3. This letter to the reader is found in Latin in the first edition of the work, and translated for each subsequent publication.
- 13.
Brightman, Daniel, p. 4.
- 14.
Brightman, Daniel, p. 35. We can compare this directly to Calvin’s views: “Daniel begins to offer instruction peculiar to the Church. For God had formerly appointed him an interpreter and instructor to profane kings. But he now appoints him a teacher to the Church… here Daniel’s duty is restricted to the Church”. John Calvin, Commentaries on the Book of the Prophet Daniel (Edinburgh: Calvin Translation Society, 1852–3). Trans. Thomas Meyers, p. 2.
- 15.
David Katz also identified this as a theme found in many commentaries of the period. Usually, he found, this was interpreted as a sign of judgement – they were separated from the world to witness to the truthfulness of Christianity. See Katz, Philo-Semitism, pp. 126–27.
- 16.
Brightman, Song, p. 1060.
- 17.
Foxe, A Sermon, sig. L. iiir-v.
- 18.
Bale, Image, II: f.18v.
- 19.
Napier, Plaine Discoverie, pp. 153–54.
- 20.
Bale, Image, II:18lr; Napier, Plaine Discoverie, p. 153. The comparisons between the Jews who crucified Christ and Catholics who attacked the church have been covered in depth by Deborah Shuger in The Renaissance Bible: Scholarship, Sacrifice, and Subjectivity (Berkeley: University of California Press, 1994), pp. 89–127.
- 21.
Brightman, Revelation, pp. 370–71.
- 22.
John Harrington, “A Discourse shewing that Elyas must personally come before the Day of Judgement” in Nugae Antiquae (London: J. Wright, 1804), Vol. 2, p. 297. Harrington’s “Discourse” was probably written in 1610–11.
- 23.
Brightman, Revelation, pp. 254–255.
- 24.
Brightman, Song, p. 1070.
- 25.
Over the past twenty years a revisionist attitude in reading medieval and early modern works referring to the Jews has developed, which aims to downplay anti-Semitic elements in these texts. Several examples have been highlighted by Colin Richmond (“Englishness and Medieval Anglo-Jewry” in The Jewish Heritage in British History: Englishness and Jewishness, ed. Tony Kushner (London: Frank Cass, 1992), pp. 42–59. See especially pp. 43–49). I do not wish to downplay any anti-Semitic overtones in Brightman’s work here, but merely to suggest that his general attitude to the Jewish people was more positive than the majority of his contemporaries.
- 26.
Brightman, Revelation, p. 543.
- 27.
II Esdras 13:41–7.
- 28.
Brightman, Revelation, p. 544.
- 29.
Brightman, Revelation, p. 545.
- 30.
Brightman, Revelation, p. 545.
- 31.
As in Brightman, Revelation, p. 784.
- 32.
1695/6 is the date most usually given in secondary works (e.g. Christianson, Reformers p. 105; Firth, Apocalyptic Tradition, p. 174). However, it is worth noting that Brightman gives another (less exact) date in his commentary on Song – “Daniel, Chap. 12. 12. appointeth the time thereof 45. yeers after the first, which will happen about the yeer 1700”. He notes that “The exact time cannot be set downe, it is enough for us, if we come neer the truth”. Brightman, Song, p. 1065.
- 33.
Brightman, Daniel, p. 52.
- 34.
Brightman, Revelation, p. 551, Brightman, Daniel, pp. 54–55. Brightman translates “Armageddon” as “Hill of Holy Delights” (“Har, that is a Hill, and Megadhim, that signifieth delights”).
- 35.
Brightman, Revelation, pp. 551, 802. The “Hill of Delights” in the West is the place where God’s word is followed most obediently, and is most opposed to the papacy. Since the Western Armageddon is brought about by the pope, he reasons that Geneva may be a possible target. This is merely a suggestion and not, as Christianson wrongly suggested, a prophecy (Reformers, p. 104).
- 36.
Brightman, Daniel, p. 55.
- 37.
Brightman, Daniel, p. 54 – Brightman alludes to, but does quote directly, the promise in Gen. 15 here.
- 38.
Brightman, Song, p. 1072.
- 39.
Brightman, Song, p. 1064.
- 40.
Brightman, Revelation, p. 544.
- 41.
Foxe, Sermon, f.87v. For more on Foxe’s views towards the Jews see Sharon Achinstein, “John Foxe and the Jews”, Renaissance Quarterly 54:1 (Spring 2001), pp. 86–120, esp. pp. 101–20.
- 42.
George Joye, The Exposicion of Daniel the Prophete (Geneva [i.e. Antwerp], 1545), p. 162.
- 43.
Firth, Bauckham, Ball and Christianson all refer to Brightman’s scheme only in passing. Christianson, for example, misread Brightman as referring to a Gentile millennial reign (Reformers, p. 105). Almond, (“Thomas Brightman”), Cogley (see both “The Fall…” and “‘The Most Vile’…”) and Culver (Albion and Ariel) have engaged in the fullest discussions, while Bozeman’s work has highlighted the importance of Jewish thought in a primitivist worldview (Bozeman, To Live, p. 218). Similarly, Jue has recently emphasised this aspect in his examination of Mede. See Jue, Heaven, pp. 191–195.
- 44.
John Calvin, A Commentarie of M. Iohn Calvine Uppon the Epistle to the Philippians (London, 1584), p. 58.
- 45.
John Calvin, A Commentarie of M. I. Calvine Upon the Epistle to the Galathians (London, 1581), p. 150.
- 46.
Barbara Lewalski, Protestant Poetics and the Seventeenth-Century Religious Lyric (Princeton: Princeton University Press, 1979), p. 129.
- 47.
Guibbory, Christian Identity, p. 112.
- 48.
Thomas H. Luxon, “‘Not I, but Christ’”: Allegory and the Puritan Self”, English Literary History 60:4 (1993), pp. 920–21.
- 49.
Luxon, Literal Figures, pp. 54–62.
- 50.
Brightman, Revelation, p. 847.
- 51.
Brightman, Revelation, p. 867.
- 52.
Brightman, Revelation, p. 876.
- 53.
Brightman, Revelation, p. 545.
- 54.
Brightman, Revelation, p. 788.
- 55.
Brightman, Revelation, p. 785.
- 56.
Brightman, Revelation, p. 788.
- 57.
Sherryll Mleynek, “The Rhetoric of the ‘Jewish Problem’ in the Left Behind Novels” Literature and Theology 19:4 (Nov. 2005), p. 374.
- 58.
Donald Lewis, The Origins of Christian Zionism (Cambridge: Cambridge University Press, 2010), pp. 13–15.
- 59.
Brightman, Revelation, pp. 120–121.
- 60.
Lewalski, Protestant Poetics, pp. 110–144.
- 61.
Achinstein, “John Foxe”, p. 116.
- 62.
“The nations shall desire to be exalted in the height of her prosperity”, Brightman, Song, p. 1063 also p. 1058.
- 63.
Brightman, Revelation, p. 339.
- 64.
Brightman, Revelation, p. 339.
- 65.
Brightman, Song, p. 1053.
- 66.
Brightman, Song, p. 1064.
- 67.
Willet, Synopsis Papismi, p. 50.
- 68.
William Perkins, Lectures Upon the Three First Chapters of the Revelation (London, 1604), p. 168.
- 69.
Calvin, Daniel, Vol. II, p. 256.
- 70.
“…[the Jews] hold the letter, yet they corrupt the sense, and where any thing is spoken of Christ, they seeke to overthrow it”. Perkins, Lectures Upon…Revelation, p. 169.
- 71.
Brightman, Revelation, p. 791.
- 72.
Gribben, Puritan Millennium, pp. 231–35.
- 73.
Brightman, Revelation, p. 832.
- 74.
Brightman, Revelation, pp. 833–834.
- 75.
Joye’s reading of the resurrection in Daniel is instructive in this point. The term refers to “This daye of the resurreccion of our delyuerance into lyfe eternall/and the anticrystes into perpetuall dampnacion” Joye, Daniel, p. 236. See also Hugh Broughton, Daniel His Chaldie Visions (London, 1596), sig. Oiiv; Calvin, Daniel, Vol. II, p. 256.
- 76.
Brightman, Daniel, p. 63.
- 77.
Brightman, Daniel, p. 63.
- 78.
Brightman, Daniel, pp. 64–65.
- 79.
Brightman, Daniel, p. 52 – The verse clearly references an attack on the Greeks, though Brightman does not discuss this discrepancy. It may be that since the Ottomans occupied Hellenic territory in Brightman’s day, this drove his thinking.
- 80.
Brightman, Daniel, p. 55.
- 81.
Brightman, Revelation, p. 836.
- 82.
Brightman, Revelation, p. 838.
- 83.
Brightman, Daniel, p. 66.
- 84.
Matar, Islam in Britain, pp. 167–83.
- 85.
Patrick Forbes, An Exquisite Commentarie Upon the Revelation of Saint John (London, 1613), p. 229.
- 86.
Cogley, “The Fall…”, p. 331.
- 87.
Almond’s focus is on the “geo-political” utility of the Jews in their battle against the Turk, building on Matar’s position. See Almond, “Thomas Brightman”, pp. 17–19.
- 88.
Brightman, Brightman Redivivus: or The Post-Humian Of-spring of Mr. Thomas Brightman, in IIII. Sermons (London, 1647), p. 11.
- 89.
Brightman, Brightman Redivivus, p. 12.
- 90.
Brightman, Brightman Redivivus, p. 18.
- 91.
Brightman, Song, p. 1053.
- 92.
Ames, Fresh Suit, p. 502.
- 93.
A Transcript of the Registers of the Company of Stationers of London, ed. Edward Arber (London: Privately Printed, 1874–8), Entry for 24th February 1640/1.
- 94.
Howell, Some Sober Inspections Made into … the Late Long-Parliament, pp. 148–50.
- 95.
Brightman, Revelation, sig. Br.
- 96.
See also the Douay-Rheims annotations on the New Testament.
- 97.
Bellarmine, quoted in Brightman, Revelation, p. 710.
- 98.
Brightman, Revelation, p. 715.
- 99.
Brightman, Revelation, p. 692.
- 100.
Willet, Synopsis, p. 619.
- 101.
Brightman, Revelation, p. 664.
- 102.
For example, puritan works praising the Jewish people as the guardians of the Hebrew language were often written with the express intent of critiquing the Roman Church’s ambivalence towards the language, rather than extolling any real virtue found to be inherent amongst the Jews themselves. At the same time, accusations of “Judaism” continued to be a useful charge in polemical attacks against Catholic or Laudian practices of worship: the idea of returning to an overly ceremonial (i.e. Jewish) form of devotion. See Glaser, Judaism without Jews, pp. 7–64.
- 103.
“…selfhood appears as a state to be overcome, obliterated”. Sacvan Bercovitch, The Puritan Origins of the American Self (New Haven and London: Yale University Press, 1975), p. 13. For the negative connotations of selfhood see Jonathan Sawday, “Self and Selfhood in the Seventeenth Century” in Rewriting the Self: Stories from the Renaissance to the Present, ed. Roy Porter (London and New York: Routledge, 1997), pp. 29–41.
- 104.
Thomas Brightman, The Art of Self-Deniall (London, 1646), p. 18.
- 105.
As well as Brightman, Henry Burton, Theophilius Polwheile, Thomas Watson, Daniel Cawdrey and Edmund Calamy all had tracts of self-denial published in the period 1640–69. I am grateful to Frédéric Gabriel for this point, and for allowing me to have a copy of the unpublished paper he presented at the UCLA conference “Spaces of the Self” in March 2008: “Loci Theologici: Authority, Fall and Theology of the Puritan Self”.
- 106.
Charles Taylor, Sources of the Self: The Making of Modern Identity (Cambridge: Cambridge University Press, 1989), pp. 23–24. See also Shuger, Renaissance Bible, pp. 1–10.
- 107.
Bercovitch, Puritan Origins, p. 28.
- 108.
Cynthia Marshall, The Shattering of the Self: Violence, Subjectivity, and Early Modern Texts (Baltimore & London: Johns Hopkins University Press, 2002), p. 99.This examination of Foxe, pp. 85–105.
- 109.
Marshall, Shattering, pp. 47–53.
- 110.
Shuger, Renaissance Bible, pp. 89–127.
- 111.
“Burn up this whore, and turn her to ashes”. Brightman, Revelation, pp. 606–7.
- 112.
“Truly he that gathereth the tears of his children into his bottle, knoweth right well that I have not with dry eyes taken a survey of this Laodicea. I could not but poure forth teares and sighes from the bottom of my heart, when I beheld in it, Christ himself loathing of us, and provoked extreamly to anger against us”. Brightman, Revelation, p. 124.
- 113.
A problem which appears to be the result of her over-reliance on a psychoanalytical approach. Marshall reads the texts through the psychoanalytical category of “masochism” (and sometimes) “sadomasochism”. Though Marshall recognises Foucault’s assertion that it is dangerous to read dialogues of sexuality in an era before sexuality was an issue of discourse, it does not appear to be applied consistently in her analysis.
- 114.
William Haller, Foxe’s Book of Martyrs and the Elect Nation (London: Jonathan Cape, 1963), p. 53.
- 115.
Hill, English Bible, p. 266.
- 116.
Hill is something of an exception here. See English Bible, pp. 265–76.
- 117.
Richard Helgerson, Forms of Nationhood: The Elizabethan Writing of England (Chicago: University of Chicago Press, 1992), pp. 263–264; Bauckham, Tudor Apocalypse, p. 13; Christianson, Reformers, p. 100; Firth, Apocalyptic Tradition, p. 108–109.
- 118.
For example, Carla Gardina Pestana, Protestant Empire: Religion and the making of the British Atlantic World (Philadelphia: University of Pennsylvania Press, 2009), p. 91; Glyn Parry, “Elect Church or Elect Nation? The Reception of the Acts and Monuments” in John Foxe: An Historical Perspective, ed. David Loades (Aldershot: Ashgate, 1999), pp. 167–181; Joy Gilsdorf, The Puritan Apocalypse: New England Eschatology in the Seventeenth Century (New York & London: Garland, 1989), p. 16; Achinstein, “John Foxe”, p. 87.
- 119.
Helgerson, Forms, p. 263; Christianson, Reformers, p. 100; Firth, Apocalyptic Tradition, p. 108.
- 120.
For this and further examples see Gribben, Puritan Millennium, pp. 65–66.
- 121.
See Anthony D. Smith, The Cultural Foundations of Nations: Hierarchy, Covenant and Republic (Oxford: Blackwell, 2008) and his Chosen Peoples.
- 122.
Tony Claydon and Ian McBride, “The Trials of the Chosen Peoples: Recent Interpretations of Protestantism and National Identity in Britain and Ireland” in Protestantism and National Identity: Britain and Ireland, c.1650–c.1850, ed. Tony Claydon and Ian McBride (Cambridge: Cambridge University Press, 1998), pp. 12–13. See also Jason A. Nice, “‘The Peculiar Place of God’: Early Modern Representations of England and France”, English Historical Review XCCI:493 (Sept. 2006), p. 1018.
- 123.
Cathy Shrank, Writing the Nation in Reformation England, 1530–1580 (Oxford: Oxford University Press, 2004); Helgerson, Forms, pp. 249–94. See also Jason Scott-Warren, Early Modern English Literature (Cambridge: Polity, 2005), pp. 155–82.
- 124.
Although complexified, in that Guibbory notes that the elect nation received both blessings and curses in taking the position of Israel, her work nonetheless traces the use of Jewish tropes “as if England were experiencing exactly what had been written so long before about Jewish Israel” (Guibbory, Christian Identity, p. 95; see also pp. 89–120).
- 125.
Smith, Chosen Peoples, pp. 48–49; See also pp. 66–94.
- 126.
Smith, Chosen Peoples, pp. 95–130.
- 127.
Brightman, Revelation, p. 381.
- 128.
Brightman, Revelation, p. 524.
- 129.
Brightman, Revelation, p. 532.
- 130.
Brightman, Revelation, pp. 126–127.
- 131.
Francis A. Yates, Astraea: The Imperial Theme in the Sixteenth Century (London and Boston: Routledge & Kegan Paul, 1975), pp. 29–86; See also Bauckham, Tudor Apocalypse, pp. 177–80.
- 132.
Brightman, Song, p. 1045.
- 133.
Brightman, Song, p. 1040.
- 134.
Brightman, Song, p. 1046.
- 135.
Richard Baxter, Paraphrase on the New Testament (London, 1691), f.292v.
- 136.
Fuller, Church-History, Book IX., p. 50.
- 137.
Zakai, Exile, pp. 51–52.
- 138.
Richey, Politics of Revelation, p. 40. See also Rodney L. Petersen, Preaching in the Last Days: The Theme of ‘Two Witnesses’ in the Sixteenth and Seventeenth Centuries (Oxford: Oxford University Press, 1993), pp. 206–207.
- 139.
Brightman, Revelation, p. 382.
- 140.
“…neither must we hold our selves contented with these corruptions, neither must they separate themselves from us for any blemishes”. Brightman, Revelation, p. 159.
- 141.
Brightman, Revelation, p. 134.
- 142.
Claydon and McBride, “Trials”, pp. 26–27.
- 143.
Zakai, Exile and Kingdom, pp. 51–52; Richey, Politics of Revelation, p. 40; .Firth, Apocalyptic Tradition, pp. 167–168; Christianson, Reformers, p. 100.
- 144.
Gribben, Puritan Millennium, pp. 63–64.
- 145.
Fuller, Church-History, Book IX, p. 50.
- 146.
Patrick Collinson, The Birthpangs of Protestant England (London: MacMillan, 1988), p. 16.
- 147.
Brightman, Revelation, pp. 381–382.
- 148.
Brightman, Daniel, p. 5.
- 149.
Brightman, Revelation, p. 555.
- 150.
Brightman, Revelation, pp. 766–767.
- 151.
Helgerson, Forms, p. 294.
- 152.
A consistent theme in works in the 1590s was an emphasis on a Protestant brotherhood working together to destroy the papacy. See Bauckham, Tudor Apocalypse, pp. 177–80.
- 153.
See Crawford Gribben, “‘Passionate Desires and Confident Hopes’: Puritan Millenarianism and Anglo-Scottish Union, 1560–1644”, Reformation and Renaissance Review 4:2 (2002), p. 250.
- 154.
Shapiro, Shakespeare and the Jews, p. 225.
- 155.
Shapiro, Shakespeare and the Jews, pp. 131–229.
References
Achinstein, Sharon. 2001. John Foxe and the Jews. Renaissance Quarterly 54: 86–120.
Almond, Philip. 2007. Thomas Brightman and the origins of philo-semitism: An Elizabethan theologian and the return of the Jews to Israel. Reformation and Renaissance Review 9: 3–25.
Ames, William. 1633. A fresh suit against human ceremonies in God’s worship. Amsterdam.
Bale, John. 1580. The image of both churches.
Bercovitch, Sacvan. 1975. The puritan origins of the American self. New Haven/London: Yale University Press.
Brightman, Thomas. 1635. A most comfortable exposition of the last and most difficult part of the prophecie of Daniel from the 26. verse of the 11. chap, to the end of the 12. chapter. Wherin the restoring of the Jewes and their callinge to the faith of Christ, after the utter overthrow of their three last enemies, is set forth in livelie coulours. Amsterdam.
Brightman, Thomas. 1644a. A commentary on the Canticles or the song of Salomon wherein the text is analised, the native signification of the words declared, the allegories explained, and the order of the times whereunto they relate observed. London.
Brightman, Thomas. 1644b. The revelation of St. Iohn illustrated with an analysis & scholions…The Fourth Edition, Corrected & Amended. London.
Brightman, Thomas. 1646. The art of self-deniall. London.
Brightman, Thomas. 1647. Brightman redivivus: or the post-humian of-spring of Mr. Thomas Brightman, in IIII. Sermons. London.
Broughton, Hugh. 1596. Daniel his chaldie visions. London.
Calvin, John. 1581. A commentarie of M. I. Calvine upon the epistle to the Galathians. London.
Calvin, John. 1584. A commentarie of M. Iohn Calvine uppon the epistle to the Philippians. London.
Calvin, John. 1852–3. Commentaries on the Book of the Prophet Daniel, 2 vols. Trans. Thomas Meyers. Edinburgh: Calvin Translation Society.
Christianson, Paul. 1978. Reformers and Babylon: English apocalyptic visions from the reformation to the eve of the civil war. Toronto: University of Toronto Press.
Claydon, Tony, and Ian McBride (eds.). 1998. Protestantism and national identity: Britain and Ireland, c.1650–c.1850. Cambridge, UK: Cambridge University Press.
Cogley, Richard W. 2003. The fall of the Ottoman Empire and the restoration of Israel in the “Judeo-Centric” strand of puritan millenarianism. Church History 72: 304–332.
Cogley, Richard W. 2005. ‘The most vile and barbarous nation of all the world’: Giles Fletcher the Elder’s The Tartars or, Ten Tribes (ca. 1610). Renaissance Quarterly 58: 781–814.
Collinson, Patrick. 1988. The birthpangs of protestant England. London: Macmillan.
Culver, Douglas. 1995. Albion and Ariel. New York: Peter Lang.
Edward, Arber (ed.). 1874–8. A transcript of the registers of the company of stationers of London. London: Privately Printed.
Firth, Katherine. 1979. The apocalyptic tradition in reformation Britain 1530–1645. Oxford: Oxford University Press.
Forbes, Patrick. 1613. An exquisite commentarie upon the revelation of Saint John. London.
Foxe, John. 1578. A sermon preached at the christening of a certaine Jew. London.
Fuller, Thomas. 1655. The church-history of Britain from the birth of Jesus Christ until the year M.DC.XLVIII. London.
Gilsdorf, Joy. 1989. The puritan apocalypse: New England eschatology in the seventeenth century. New York/London: Garland.
Glaser, Eliane. 2007. Judaism without Jews: Philosemitism and Christian polemic in early modern England. New York: Palgrave MacMillan.
Gribben, Crawford. 2002. ‘Passionate desires and confident hopes’: Puritan millenarianism and Anglo-Scottish Union, 1560–1644. Reformation and Renaissance Review 4: 241–258.
Gribben, Crawford. 2008. The puritan millennium: Literature and theology, 1550–1682, Revised ed. Milton Keynes: Paternoster.
Guibbory, Achsah. 2010. Christian identity, Jews and Israel in seventeenth-century England. Oxford: Oxford University Press.
Haller, William. 1963. Foxe’s book of martyrs and the elect nation. London: Jonathan Cape.
Harrington, John. 1804. A discourse shewing that Elyas must personally come before the day of judgement. In Nugae antiquae. London: J. Wright.
Helgerson, Richard. 1992. Forms of nationhood: The Elizabethan writing of England. Chicago: University of Chicago Press.
Hill, Christopher. 1963. The English Bible and the seventeenth-century revolution. London: Allen Lane/The Penguin Press.
Howell, James. 1656. Some sober inspections made into carriage and consults of the late long-parliament. London.
Joye, George. 1545. The exposicion of Daniel the prophete. Geneva (i.e. Antwerp).
Jue, Jeffrey K. 2006. Heaven upon Earth: Joseph Mede (1586–1638) and the legacy of millenarianism. Dordrecht: Springer.
Katz, David S. 1982. Philo-semitism and the readmission of the Jews to England 1603–1655. Oxford: Clarendon.
Lewalski, Barbara. 1979. Protestant poetics and the seventeenth-century religious lyric. Princeton: Princeton University Press.
Lewis, Donald. 2010. The origins of Christian Zionism. Cambridge, UK: Cambridge University Press.
Luxon, Thomas H. 1993. ‘Not I, but Christ’: Allegory and the puritan self. English Literary History 60: 899–937.
Luxon, Thomas H. 1995. Literal figures: Puritan allegory and the reformation crisis in representation. Chicago: University of Chicago Press.
Marshall, Cynthia. 2002. The shattering of the self: Violence, subjectivity, and early modern texts. Baltimore/London: Johns Hopkins University Press.
Matar, Nabil. 1998. Islam in Britain 1558–1685. Cambridge, UK: Cambridge University Press.
Mleynek, Sherryll. 2005. The rhetoric of the ‘Jewish Problem’ in the Left Behind novels. Literature and Theology 19: 367–383.
Napier, John. 1594. A plaine discoverie of the whole revelation of Saint John. Edinburgh.
Nice, Jason A. 2006. ‘The peculiar place of God’ : Early modern representations of England and France. English Historical Review XCCI: 1002–1018.
Parry, Glyn. 1999. Elect Church or elect nation? The reception of the acts and monuments. In John Foxe: An historical perspective, ed. David Loades, 167–181. Aldershot: Ashgate.
Perkins, William. 1604. Lectures upon the three first chapters of the revelation. London.
Pestana, Carla Gardina. 2009. Protestant Empire: Religion and the making of the British Atlantic World. Philadelphia: University of Pennsylvania Press.
Petersen, Rodney L. 1993. Preaching in the last days: The theme of ‘Two Witnesses’ in the sixteenth and seventeenth centuries. Oxford: Oxford University Press.
Richmond, Colin. 1992. Englishness and medieval Anglo-Jewry. In The Jewish heritage in British history: Englishness and Jewishness, ed. Tony Kushner, 42–59. London: Frank Cass.
Sawday, Jonathan. 1997. Self and selfhood in the seventeenth century. In Rewriting the self: Stories from the renaissance to the present, ed. Roy Porter, 29–41. London/New York: Routledge.
Scott-Warren, Jason. 2005. Early modern English literature. Cambridge, UK: Polity.
Shapiro, James. 1996. Shakespeare and the Jews. New York: Columbia University Press.
Shrank, Cathy. 2004. Writing the nation in reformation England, 1530–1580. Oxford: Oxford University Press.
Shuger, Deborah. 1994. The renaissance Bible: Scholarship, sacrifice, and subjectivity. Berkeley: University of California Press.
Smith, Anthony D. 2003. Chosen peoples. Oxford: Oxford University Press.
Smith, Anthony D. 2008. The cultural foundations of nations: Hierarchy, covenant and republic. Oxford: Blackwell.
Taylor, Charles. 1989. Sources of the self: The making of modern identity. Cambridge, UK: Cambridge University Press.
Willet, Andrew. 1600. Synopsis papismi, that is a general view of papistire. London.
Yates, Francis A. 1975. Astraea: The imperial theme in the sixteenth century. London/Boston: Routledge & Kegan Paul.
Zakai, Avihu. 1992. Exile and kingdom: History and apocalypse in the puritan migration to America. Cambridge, UK: Cambridge University Press.
Author information
Authors and Affiliations
Rights and permissions
Copyright information
© 2014 Springer International Publishing Switzerland
About this chapter
Cite this chapter
Crome, A. (2014). Consistent Literalism and the Restoration of the Jews. In: The Restoration of the Jews: Early Modern Hermeneutics, Eschatology, and National Identity in the Works of Thomas Brightman. International Archives of the History of Ideas Archives internationales d'histoire des idées, vol 213. Springer, Cham. https://doi.org/10.1007/978-3-319-04762-1_4
Download citation
DOI: https://doi.org/10.1007/978-3-319-04762-1_4
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-319-04761-4
Online ISBN: 978-3-319-04762-1
eBook Packages: Humanities, Social Sciences and LawHistory (R0)