THE NEW SCHAFF-HERZOG
Wunstorf (1S77); Ueber Katechismusunterricht (1886); Praktisch-theologischer Kommentar zu den Pastoralbriefen des Apostels Paulus (2 vols., Gottingen, 1887-89); Grundriss der praktischen Theologie (1889); Grundriss der Pddagogik und Hire Geschichte seit dem Zeitalter des Humanismus (Berlin, 1894); Zur Geschichte der biblischen Figur-Spruch- Biicher (Gotha, 1899); and Ausgabe des lutherischen Enchiridions bis zu Luthers Tode (Stuttgart, 1903). He also edited the fourth edition of J. J. van Oosterzee's Pastor albriefe und der Brief an Philemon (Bielefeld, 1894), and editions of T. Mancinus' Die Passion Christi (Gottingen, 1898) and Luther's smaller catechism (Halle, 1904).
KNOLLYS, nolz, HANSERD: English Particular Baptist; b. at Cawkwell (20 m. e.n.e. of Lincoln), Lincolnshire, c. 1599; d. in London Sept. 19, 1691. He studied at Cambridge, took orders in 1629, and became vicar of Humberstone, Lincolnshire, but resigned his living in 1636, became a separatist and renounced his orders. The same year he was arrested on a warrant from the High Commission Court and imprisoned at Boston, Lincolnshire. Escaping through the connivance of his keeper he fled to New England early in 1638, and later in that year founded a church at Dover, N. H., over which he presided till his return to England in 1641. It is not known when, or where, he was baptized into the Baptist faith; but in 1645 he was ordained pastor of a Baptist congregation that he had gathered in London. He held several offices under Cromwell's government, and preached to large audiences without interference till the Restoration (1660). After an enforced absence of some three years in Germany he resumed his pastorate in London and preached there almost up to the day of his death. In 1670 he was arrested and imprisoned under the second Conventicle Act (q. v.), but was soon discharged. In 1689 he took a leading part in the movement to unite the Baptists. He wrote several books, including: The Shining of a Flaming Fire in Zion (London, 1646); The Rudiments of the Hebrew Grammar in English (1648); Grammatical Latince, Gracce et Hebraicm Compendium (1665); and his autobiography to the year 1672 (1692), which was completed by W Kiffin. The Hanserd Knollys Society was organized in London in 1845 to republish early Baptist writings; it was dissolved after ten volumes had been issued.
Bibliography: DNB, xxxi. 279-281 gives a Hat of the scattering sources and accounts.
KNOPKEN, knep'ken (KNOP, KNOPPE), AN- DREAS, AND THE REFORMATION IN RIGA:
Andreas Knopken, the Reformer of Riga, was born, probably in a village near Kiistrin (17 m. n.e. of Frankfort), possibly in 1493, and he died at Riga Feb. 18, 1539. In 1511 he was a student at Frankfort-on-the-Oder, and shortly afterward went to Riga. Becoming discontented with his environment, he devoted himself anew to study, and accordingly went to Treptow, where, under the leadership of Bugenhagen, he soon acquired such proficiency in the Bible that he was appointed assistant to his teacher at the school in the same city. The teachers were under the influence of Lutheranism, and the
new movement thus spread among the monks and clergy, and prepared the way for the Reformation among the laity. The measures taken by Erasmus Manteuffel, afterward bishop of Kammin, resulted in the closing of the school, but Knopken had already returned to Riga, together with a number of Livonian scholars, in 1521.
Even before his coming, however, the works of Luther were eagerly read in Livonia, and in ground which had been thus prepared Knopken, introduced by a letter of Melanchthon, actively implanted his propaganda. The number of his adherents increased continually, and to confirm them in their faith he lectured on the Epistle to the Romans (Wittenberg, 1524), laying his chief stress on the presentation of Evangelical doctrines, and especially on the cardinal dogma of justification, the position being that of the writings of Luther and Melanchthon between 1519 and 1521. He likewise polemized sharply against the Roman Catholic Church. To check this Protestant propaganda, Jasper Linde, archbishop of Riga, urged the grand master Plettenberg to take repressive measures against the Evangelicals, but the request was refused, and the grand master advised a disputation instead. The debate accordingly took place in the choir of St. Peter's on June 19, 1522, and was adjudged to be a victory for Knopken. Under such circumstances it became easy for the authorities to declare their allegiance to the Reformation, and after a letter addressed to the archbishop with a request for a reform of the Church and the appointment of Evangelical teachers had proved fruitless, the municipal council, aided by the elders of both gilds, elected Knopken archdeacon of St. Peter's, where he delivered his inaugural sermon Oct. 23, 1522. The protection of the authorities enabled him to officiate without fear of molestation, and he soon received assistants in his personal friend Joachim Moller and in Sylvester Tegetmeier. The denunciatory speeches of the latter, however, led to grave excesses on the part of the Protestants, and, though they were checked for a time, they broke out again in 1524. In this time of riot Tegetmeier had no part, for soon after the first commotion he had changed his course, and had so won the confidence of the authorities that he was soon invited to become the pastor of St. James, entering upon his duties there on the first Sunday in Advent, 1522. The number of Evangelical preachers in Riga steadily increased, while the efforts of the archbishop to induce the German government to suppress the movement were unsuccessful, and served only to incite the citizens of Riga to greater hostility. They refused allegiance to Linde's successor, Johann Blankenfeld, and the grand master was obliged, in accordance with the terms of his agreement with the Lutherans, to give them his protection. The archbishop was suspected of coquetting with the Russians and was arrested by the grand master, but regained his freedom by an ostensible submission and hastened to Livonia to complain to the emperor. He died on the way, however, and his successor, Thomas Schoning, desiring to regain his archiepiscopal rights and estates, granted the Lutherans their privileges and freedom.