DOCSLIB.ORG

A Kind Tho' Vaine Attempt, in Speaking out the Ineffable Doctor Harry More, Late of Christ's Colledge in Cambridge

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Kind Tho' Vaine Attempt, in Speaking out the Ineffable Doctor Harry More, Late of Christ's Colledge in Cambridge A BIBLIOGRAPHY OF HENRY MORE compiled by Robert Crocker 1: Manuscripts by, or relating to, Henry More Bibliotheca philosophica Hermetica, Amsterdam A kind tho' vaine attempt, in speaking out the Ineffable Doctor Harry More, Late of Christ's Colledge in Cambridge. That Famous Christian Phylosopher ... To the Ono.ble Sr. Robt. Southwell. at Kings weston neare Bristoll. Farley Castle, Jan. ye 14th. 1687[/8?]. This little biography of More, probably written to commemorate his death, was adapted from a manuscript by Joseph Glanvill, entitled Bensalem, which is now held in the University of Chicago Library. See below. Bodleian Library, Oxford MS Tanner Letters, 42, f. 38: Letter from More to Simon Patrick. MS Tanner Letters, 38, f.115: Letter from More to Archbishop Sancroft. British Library, London Additional MS 23,216: Letters from Henry More to Lady Anne Conway. Most of these were reproduced in Nicolson, Conway Letters. Additional MS 4279 f. 156: A letter from More to John Pell (1665). Additional MS 4276 f. 41: A letter from More to John Sharp (1680). MS Sloane. 235 f. 14-45: Henry More, "Annotationes in C. Bartholini Meta­ phys." Cambridge University Library MS. Gg.6.11.(F.) f.I-33: Correspondence between H. Hirn and Henry More. MS. Dd.12.32.(G.) f.36-55: Anonymous notes on "Dr. More's Philosophical Collection." Cambridge, Christ's College Library MS. 21: Letters to Henry More from Edmund Elys, Anne Conway, Henry Hallywell, and others. MS. 20: Continuation of Richard Ward's Life (1710) of More. Chicago University Library Bensalem, being A Description of A Catholick & Free Spirit both in Reli­ gion & Learning. In A Continuation of the story of the Lord Bacon's New Atlantis. By Joseph Glanvill. S. Hutton (ed.), Henry More (1614-1687). 219-246 'C 1990. Kluwer Academic Publishers. Dordrecht 220 Robert Crocker The Manuscript, some 70 pages long, appears in common-place book, also containing some of Tillotson's sermons, and is an authentic holograph, dat­ ing from about 1675. It was published in a substantially revised form by Glanvill as "Anti-Fanatical Religion and Free Philosophy," the last essay in his Essays (see below, section 3). J. I. Cope has published extracts from some parts of it which did not appear in the final "Essay", including a short 'biog­ raphy' of More, copied out in "A kind tho' vaine attempt" listed above (see below, section 4). Dr. Williams's Library, London The Correspondence of Richard Baxter Vol. III, f.284-6: Two letters from More to Richard Baxter. Friends'Library, London MSS.PortfoI.26.167: A letter from Edmund Elys to More. MSS.Portfo1.26.l65-166: Two Letters from Richard Ward to Rev. John Da- vies. Harvard College Library, Cambridge, Mass. MS Eng. 855: A letter from Joseph Glanvil to Henry More (circa 1667). See article by G. Edelin listed below. Herzog-A ugust-Bibliothek, Wolfenbuttel Cod. Guelph. 30.4: Letters and papers exchanged between More, George Keith, Benjamin Furly, F. M. Van Helmont and C. Knorr von Rosenroth. These papers relate to More's contributions to Knorr's Kabbala Denudata (1677) Huntington Library, San Marino, California HA. 15371-4: Four letters from More to Sir George Rawdon. [Filed under] "Psychopannychite": An anonymous undated 13 page letter. This was apparently written in Ireland during the 1660s. It is addressed to 'Madame' (later 'Your Ladyship'), and refutes More's dismissal of the doc­ trine of the sleep of the soul in MG (1660), I, vi. Nottingham University Library Cl.c. 330-4: Four letters from More to Francis Finch. 1 Sheffield University Library Hartlib Papers, XVII-XVIII: Letters from More to Samuel Hartlib. Universiteits-bibliotheek, Amsterdam M.34.a-d: Four letters from Henry More to Philippus van Limborch. M.21.a-d: Letters from Ralph Cudworth to Philippus van Limborch. III.D.16: The English Letter-book of Philippus van Limborch, which in- cludes twelve letters from Limborch to More: fols., 19r -., 20r - v , 28,29,36, 71,74, 122, 134, 138 A Bibliography of Henry More 221 2: The Printed Works of Henry More 1642 Psychodia Platonica; or, a platonicall song of the soul, consisting offoure several! poems; viz. Psychozoia, Psychathanasia, Antipsychopannychia, Anti­ monopsychia. Hereto is added a paraphrasticall interpretation of the answer of Apollo, consulted by Amelius, about Plotinus soul departed this life. Cam­ bridge: R. Daniel, 1642. See below, Philosophical Poems for further editions. 1646 Democritus Platonissans; or, an Essay upon the Infinity of Worlds out of Pla­ tonick Principles. Hereunto is annexed Cupid's Conflict, together with the Phi­ losopher's Devotion. Cambridge: R. Daniel, 1646. Democritus Platonissans, (facsimile reprint, Introduction by P. G. Stanwood. Augustan Reprint Society, Publication 130, Los Angeles: Clark Library, 1968. 1647 Philosophical Poems. (A separate title page follows the dedicatory epistle to his father:) A Platonicall Song of the Soul; treating of The Life of the Soul, Her Immortalitie, The Sleep of the Soul, The Unitie of Souls, and Memorie after Death. The second edition. Cambridge: R. Daniel, 1647. Margaret Landes' bibliography in F. I. MacKinnon, Philosophical Writings (1925), 235, lists two separate editions of this for 1647. The first apparently without separate title pages. The complete poems of Dr. Henry More, now for the first time collected and edited, with a memorial-introduction, notes and illustrations, glossarial in­ dex and portrait, by A. B. Grosart. (The Chertsey Worthies' Library, Black­ burn, 1876). Issued again 'for private circulation' from Edinburgh, 1878. "Psychozoia", ed. R. Botting. Ph. D. diss., Cornell University, 1930. The Poems of Henry More, comprising Psychozoia and Minor Poems. Ed­ ited, with an introduction and notes, by Geoffrey Bullough. Manchester: Manchester University Press, 1931. "Henry More's Psychathanasia and Democritus Platonissans: a Critical Edi­ tion", ed., Lee Haring Ph. D. diss., Columbia University, 1961. Philosophical Poems (1647). Facsimile reprint, Menston: Scalar Press, 1969) "The Praeexistency of the Soul" and other poems, in The English Spenser­ ians, ed. W. B. Hunter, lnr. Salt Lake City, 1977. 1650 Observations upon Anthroposophia Theomagica and Anima Magica Abscondi­ ta by Eugenius Philalethes, [Thomas Vaughan] by Alazonomastix Philalethes 222 Robert Crocker [Henry More). O. Pullen, Parresia [London], 1650. Reprinted in ET(1656), 63-148. 1651 The Second Lash of Alazonomastix: Containing a Solid and Serious Reply to a very uncivil! Answer to certain Observations upon Anthroposophia Theomagica and Anima Magica Abscondita. London: J. Flesher, 1655. Reprinted in ET (1656), 165-287. 1653 An Antidote Against Atheisme, Or An Appeal to the Natural Faculties of the Minde of Man, whether there be not a God. London, 1653. The copy in Har­ vard college Library is apparently dated '1652.' This may represent a first­ issue printer's error. An Antidote against Atheisme, Or An Appeal to the Natural Faculties of the Minde of Man, whether there be not a God. The Second Edition, corrected and enlarged, with an Appendix thereunto annexed. London, 1655. Further addi­ tions and corrections can be found in the third edition, printed in CSPW (1662). There is also a fourth, Latin edition, made from this by More for his Opera, 2 (1679). Additions (mostly in scholia) from this version were later incorporated into the second (English) edition of CSPW (1712). This was the fifth edition of the Antidote. 1653 Conjectura Cabbalistica: Or, A Conjectural Essay of interpreting the minde of Moses according to a threefold Cabbala, viz., literal, philosophical, mystical, or, divinely moral. London: J. Flesher, 1653. A second, emended and en­ larged edition occurs in CSPW (1662), and there is a third (Latin) edition in Opera, 2 (1679). This final version (with scholia) was reprinted in English in the second edition of CSPW (1712). 1656 Enthusiasmus Triumphatus, Or, A Discourse of the Nature, Causes, Kinds, and Cure, of Enthusiasme; Written by Philophilus Parresiastes [i.e. Henry More], and prefixed to Alazonomastix His Observations and Reply: Whereunto is added a Letter of his to a Private Friend, wherein certain passages in his Reply are vindicated, and several matters relating to Enthusiasme more fully cleared. London, J. Flesher, and for W. Morden in Cambridge, 1656. A second edition was published in CSPW (1662) (without the tracts against Vaughan or Mastix his Letter), and this was translated into Latin for Opera (1679). A final English version appeard in the second edition of CSPW (1712), with added scholia from the Latin edition. Enthusiasm Explained: Or, A Discourse on the Nature, Kind and Cause of Enthusiasm, extractedfrom a learned piece of a late eminent writer. London, 1739. An extract. A Bibliography of Henry More 223 Enthusiasmus Triumphatus (1662). Facsimile reprint. Introduction by M.V. De Porte. Augustan Reprint Society, Publication 118. Los Angeles: Clark Library, 1966. 1657 Lettres de Mr Descartes. Paris, 1657-9. Clerselier edition. Volume 1 contains More's correspondence with Descartes. 2 Oeuvres de Descartes. Publiees par Charles Adam et Paul Tannery. 13 vols. Paris: Cerf, 1897-1913; reprint, Paris: Vrin, 1957-8. Vol. 5 and 8. Descartes, Correspondence avec Arnauld et Morus. Texte Latin et traduction, introduction et notes par Genevieve Lewis. Paris: Vrin, 1953. Descartes, Philosophical Letters. Ed. and trans. Anthony Kenny. Oxford: Clarendon press, 1970. Selections. 1659 The Immortality of the Soul, So farre forth as it is demonstrable from the Knowledge of Nature and the Light of Reason. London: J. Flesher, and for W. Morden in Cambridge, 1659. A second edition appeared with some additions in CPSW (1662), and this was translated into Latin by Thomas Standish for Opera, 2 (1679), with More's scholia. This final version appears in English in the second edition of CSPW (1712).3 Henry More. The Immortality of the Soul. Edited with an introduction and notes by Alexander Jacob.
Load more

Recommended publications
  • The Physician and Witchcraft in Restoration England
    THE PHYSICIAN AND WITCHCRAFT IN RESTORATION ENGLAND by GARFIELD TOURNEY THE YEAR of 1660 witnessed important political and scientific developments in England. The restoration of the monarchy and the Church of England occurred with the return of Charles II after the dissolution of the Commonwealth and the Puritan influence. The Royal Society, after informal meetings for nearly fifteen years, was established as a scientific organization in 1660 and received its Royal Charter in 1662. During the English revolution, and for a short time during the Commonwealth, interest in witchcraft mounted. Between 1645 and 1646 Matthew Hopkins acquired the reputation as the most notorious witch-finder in the history of England.I His activities in Essex and the other eastern counties led to the execution of as many as 200 witches. In Suffolk it is estimated that he was responsible for arresting at least 124 persons for witchcraft, of whom 68 were hanged. The excesses soon led to a reaction and Hopkins lost his influence, and died shortly thereafter in 1646. There then was a continuing decline in witchcraft persecutions, and an increasing scepticism toward the phenomena of witchcraft was expressed. Scepticism was best exemplified in Thomas Hobbes' (1588-1679) Leviathan, published in 1651.2 Hobbes presented a materialistic philosophy, emphasizing change occurring in motion, the material nature of mental activity, the elimination of final causes, and the rejection of the reality of spirit. He decried the belief in witchcraft and the supematural, emphasizing
    [Show full text]
  • Presidential Address
    Empowering Philosophy Christia Mercer COLUMBIA UNIVERSITY Presidential Address delivered at the one hundred sixteenth Eastern Division meeting of the American Philosophical Association in Philadelphia, PA, on January 10, 2020. The main goal of my presidential address in January 2020 was to show that philosophy’s past offers a means to empower its present. I hoped to encourage colleagues to make the philosophy we teach and practice more inclusive (both textually and topically) and to adopt a more public- facing engagement with our discipline. As I add these introductory remarks to my January lecture, it is June 2020 and the need to empower philosophy has never seemed more urgent. We’ve witnessed both the tragic death of George Floyd and the popular uprising of a diverse group of Americans in response to the ongoing violence against Black lives. Many white Americans—and many philosophers—have begun to realize that their inattentiveness to matters of diversity and inclusivity must now be seen as more than mere negligence. Recent demonstrations frequently contain signs that make the point succinctly: “Silence is violence.” A central claim of my January lecture was that philosophy’s status quo is no longer tenable. Even before the pandemic slashed university budgets and staff, our employers were cutting philosophy programs, enrollments were shrinking, and jobs were increasingly hard to find. Despite energetic attempts on the part of many of our colleagues to promote a more inclusive approach to our research and teaching, the depressing truth remains:
    [Show full text]
  • The Golden Cord
    THE GOLDEN CORD A SHORT BOOK ON THE SECULAR AND THE SACRED ' " ' ..I ~·/ I _,., ' '4 ~ 'V . \ . " ': ,., .:._ C HARLE S TALIAFERR O THE GOLDEN CORD THE GOLDEN CORD A SHORT BOOK ON THE SECULAR AND THE SACRED CHARLES TALIAFERRO University of Notre Dame Press Notre Dame, Indiana Copyright © 2012 by the University of Notre Dame Press Notre Dame, Indiana 46556 www.undpress.nd.edu All Rights Reserved Manufactured in the United States of America Library of Congress Cataloging- in- Publication Data Taliaferro, Charles. The golden cord : a short book on the secular and the sacred / Charles Taliaferro. pages cm Includes bibliographical references and index. ISBN-13: 978-0-268-04238-7 (pbk. : alk. paper) ISBN-10: 0-268-04238-1 (pbk. : alk. paper) 1. God (Christianity) 2. Life—Religious aspects—Christianity. 3. Self—Religious aspects—Christianity. 4. Redemption—Christianity. 5. Cambridge Platonism. I. Title. BT103.T35 2012 230—dc23 2012037000 ∞ The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources. CONTENTS Acknowledgments vii Introduction 1 CHAPTER 1 Love in the Physical World 15 CHAPTER 2 Selves and Bodies 41 CHAPTER 3 Some Big Pictures 61 CHAPTER 4 Some Real Appearances 81 CHAPTER 5 Is God Mad, Bad, and Dangerous to Know? 107 CHAPTER 6 Redemption and Time 131 CHAPTER 7 Eternity in Time 145 CHAPTER 8 Glory and the Hallowing of Domestic Virtue 163 Notes 179 Index 197 ACKNOWLEDGMENTS I am deeply grateful for the patience, graciousness, support, and encour- agement of the University of Notre Dame Press’s senior editor, Charles Van Hof.
    [Show full text]
  • Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway
    Church History Church History and and Religious Culture 100 (2020) 157–171 Religious Culture brill.com/chrc Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway Sarah Hutton University of York, York, UK [email protected] Abstract Philosophers who hold the compatibility of reason and faith, are vulnerable to the charge of opening the way to atheism and heterodoxy. This danger was particularly acute when, in the wake of Cartesianism, the philosophy of Spinoza and Hobbes neces- sitated a resetting of the relationship of philosophy with religion. My paper discusses three English philosophers who illustrate the difficulties for the philosophical defence for religion: Henry More, Ralph Cudworth, and Anne Conway, for all of whom philo- sophical and religious truth were deeply intertwined. But each of them also subscribed to heterodox religious beliefs. This raises questions of whether there is a direct the rela- tionship between their philosophy and religious heterodoxy—whether they exemplify the charge that philosophy undermines religion, or indeed whether their defence of religion was a cover for heterodoxy. Keywords atheism – heterodoxy – Platonism – Descartes – More – Cudworth – Conway 1 Introduction Accusations of atheism occur relatively frequently in the philosophico-theo- logical polemics of the seventeenth century.1 This is particularly the case with 1 The term “atheism” itself had broader sense than it does today as a blanket term for irreligion © sarah hutton, 2020 | doi:10.1163/18712428-10002002 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com10/01/2021 08:06:06PM via free access 158 hutton Hobbes and Spinoza, but Cartesianism was seen by many as leading to athe- ism.
    [Show full text]
  • Defining Man As Animal Religiosum in English Religious Writing C. 1650–C
    Accepted for publication in Church History for publication in September 2019. Title: Defining Man as Animal Religiosum in English Religious Writing c. 1650–c. 1700 Abstract: This article surveys the emergence and usage of the redefinition of man not as animal rationale (a rational animal) but as animal religiosum (a religious animal) by numerous English theologians between 1650 and 1700. Across the continuum of English protestant thought human nature was being re-described as unique due to its religious, not primarily its rational, capabilities. The article charts this appearance as a contribution to debates over man’s relationship with God; then its subsequent incorporation into the subsequent debate over the theological consequences of arguments in favor of animal rationality, as well as its uses in anti-atheist apologetics; and then the sudden disappearance of the definition of man as animal religiosum at the beginning of the eighteenth century. In doing so, the article hopes to make a useful contribution to our understanding of changing early modern understandings of human nature by reasserting the significance of theological debates within the context of seventeenth-century debate about the relationship between humans and beasts and by offering a more wide-ranging account of man as animal religiosum than the current focus on ‘Cambridge Platonism’ and ‘Latitudinarianism’ allows. Keywords: Animal rationality, reason, 17th c. England, Cambridge Platonism, Latitudinarianism. Contact Details: Dr R J W Mills Dept. of History, University College London Gower Street London WC1E 6BT United Kingdom [email protected] 1 Accepted for publication in Church History for publication in September 2019.
    [Show full text]
  • Henry More, Richard Baxter, and Francis Glisson's Trea Tise on the Energetic Na Ture of Substance
    Medical History, 1987, 31: 15-40. MEDICINE AND PNEUMATOLOGY: HENRY MORE, RICHARD BAXTER, AND FRANCIS GLISSON'S TREA TISE ON THE ENERGETIC NA TURE OF SUBSTANCE by JOHN HENRY* The nature of the soul and its relationship to the body has always proved problematical for Christian philosophy. The source ofthe difficulty can be traced back to the efforts of the early Fathers to reconcile the essentially pagan concept of an immaterial and immortal soul with apostolic teachings about the after-life in which all the emphasis is placed upon the resurrection of the body. The tensions between these two traditions inevitably became strained during the sixteenth century when Protestant reformers insisted on a closer adherence to Scripture. Furthermore, even when leaving the problems of Scriptural hermeneutics aside, the dualistic approach to the question, in which soul (or spirit) and body are held to be categorically different in essence, had to overcome a number of intractable philosophical problems. So, it was not simply coincidence that when the new mechanical philosophy began to be formulated in a systematic way in the seventeenth century, it was couched in vigorously dualistic terms. In fact, three of the earliest fully elaborated systems of mechanical philosophy, those of Descartes, Digby, and Charleton, were explicitly intended to provide a philosophical prop for dualist theology.' Moreover, it was because of its usefulness in promoting dualism that Cartesianism was first popularized in England not by a natural philosopher but by the Cambridge Platonist and theologian, Henry More.2 *John Henry, MPhil, PhD, Wellcome Institute for the History ofMedicine, 183 Euston Road, London NWI 2BP.
    [Show full text]
  • Henry More, Richard Baxter, and Francis Glisson's Trea Tise on the Energetic Na Ture of Substance
    Medical History, 1987, 31: 15-40. MEDICINE AND PNEUMATOLOGY: HENRY MORE, RICHARD BAXTER, AND FRANCIS GLISSON'S TREA TISE ON THE ENERGETIC NA TURE OF SUBSTANCE by JOHN HENRY* The nature of the soul and its relationship to the body has always proved problematical for Christian philosophy. The source ofthe difficulty can be traced back to the efforts of the early Fathers to reconcile the essentially pagan concept of an immaterial and immortal soul with apostolic teachings about the after-life in which all the emphasis is placed upon the resurrection of the body. The tensions between these two traditions inevitably became strained during the sixteenth century when Protestant reformers insisted on a closer adherence to Scripture. Furthermore, even when leaving the problems of Scriptural hermeneutics aside, the dualistic approach to the question, in which soul (or spirit) and body are held to be categorically different in essence, had to overcome a number of intractable philosophical problems. So, it was not simply coincidence that when the new mechanical philosophy began to be formulated in a systematic way in the seventeenth century, it was couched in vigorously dualistic terms. In fact, three of the earliest fully elaborated systems of mechanical philosophy, those of Descartes, Digby, and Charleton, were explicitly intended to provide a philosophical prop for dualist theology.' Moreover, it was because of its usefulness in promoting dualism that Cartesianism was first popularized in England not by a natural philosopher but by the Cambridge Platonist and theologian, Henry More.2 *John Henry, MPhil, PhD, Wellcome Institute for the History ofMedicine, 183 Euston Road, London NWI 2BP.
    [Show full text]
  • Malebranche's Augustinianism and the Mind's Perfection
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations Spring 2010 Malebranche's Augustinianism and the Mind's Perfection Jason Skirry University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History of Philosophy Commons Recommended Citation Skirry, Jason, "Malebranche's Augustinianism and the Mind's Perfection" (2010). Publicly Accessible Penn Dissertations. 179. https://repository.upenn.edu/edissertations/179 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/179 For more information, please contact [email protected]. Malebranche's Augustinianism and the Mind's Perfection Abstract This dissertation presents a unified interpretation of Malebranche’s philosophical system that is based on his Augustinian theory of the mind’s perfection, which consists in maximizing the mind’s ability to successfully access, comprehend, and follow God’s Order through practices that purify and cognitively enhance the mind’s attention. I argue that the mind’s perfection figures centrally in Malebranche’s philosophy and is the main hub that connects and reconciles the three fundamental principles of his system, namely, his occasionalism, divine illumination, and freedom. To demonstrate this, I first present, in chapter one, Malebranche’s philosophy within the historical and intellectual context of his membership in the French Oratory, arguing that the Oratory’s particular brand of Augustinianism, initiated by Cardinal Bérulle and propagated by Oratorians such as Andre Martin, is at the core of his philosophy and informs his theory of perfection. Next, in chapter two, I explicate Augustine’s own theory of perfection in order to provide an outline, and a basis of comparison, for Malebranche’s own theory of perfection.
    [Show full text]
  • The Reception of Hobbes's Leviathan
    This is a repository copy of The reception of Hobbes's Leviathan. White Rose Research Online URL for this paper: https://eprints.whiterose.ac.uk/71534/ Version: Published Version Book Section: Parkin, Jon (2007) The reception of Hobbes's Leviathan. In: Springborg, Patricia, (ed.) The Cambridge Companion to Hobbes's Leviathan. The Cambridge Companions to Philosophy, Religion and Culture . Cambridge University Press , Cambridge , pp. 441-459. https://doi.org/10.1017/CCOL0521836670.020 Reuse Items deposited in White Rose Research Online are protected by copyright, with all rights reserved unless indicated otherwise. They may be downloaded and/or printed for private study, or other acts as permitted by national copyright laws. The publisher or other rights holders may allow further reproduction and re-use of the full text version. This is indicated by the licence information on the White Rose Research Online record for the item. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ jon parkin 19 The Reception of Hobbes’s Leviathan The traditional story about the reception of Leviathan was that it was a book that was rejected rather than read seriously.1 Leviathan’s perverse amalgamation of controversial doctrine, so the story goes, earned it universal condemnation. Hobbes was outed as an athe- ist and discredited almost as soon as the work appeared. Subsequent criticism was seen to be the idle pursuit of a discredited text, an exer- cise upon which young militant churchmen could cut their teeth, as William Warburton observed in the eighteenth century.2 We need to be aware, however, that this was a story that was largely the cre- ation of Hobbes’s intellectual opponents, writers with an interest in sidelining Leviathan from the mainstream of the history of ideas.
    [Show full text]
  • A Cloud of Witnesses
    ^^fyvVrrv^ "** " i n <n » HW i +uMm*m»****WBKmafi9m<«lF»<"< «* LIBRARY OF CONGRESS, A Cloud of Witnesses CONTAINING Selections from the Writings of Poets and Other Literary and Celebrated Persons, Expressive of the Universal Triumph of Good THB LIBRARY Over Evil. OF CONGRESS / WASHINGTON, • By J. W. Hanson, A, M., D. D. One far-off divine event, To which the whole creation moves. Tennyson. Out of the Strong came forth Sweetness. Bible. /7> M CHICAGO: The Star and Covenant Office. 1880. 9h /4 COPYRIGHT, d. W. HANSON, 1880, GEO, DANIELS, PRINTER. CHICAGO. Preface, Poets and philosophers, writers and thinkers, those who have weighed the problem of human destiny, whatever may have been their educational bias, or religious proclivities, have often risen to a more or less distinct conception of the thought that evil is transient and good eternal, and that the Author of man will ultimately perfect his chief work. The deliverance of the whole human family from sin and sorrow, its final holiness and happiness, has been the thought of multitudes, even when the prevailing doctrines around them were wholly hostile; and, in and out of Christendom, the great thought has scarcely ever been without witnesses among men. It was dis- tinctly revealed by Jesus, in his Gospel, and forms the burthen of prophet and apostle, bard and seer, from Genesis to Revelation, and it has also brightened the pages of literature in every age of the world, since man possessed a literature. Twenty-five years ago the compiler of this volume published a little work entitled "Witnesses to the Truth, containing Passages from Distinguished Authors, developing the great Truth of Uni- versal Salvation." The subsequent quarter- century has added im- mensely to the testimony that men of genius have given in attesta- tion to the sublimest fact in human history that has ever come to human knowledge, and the further reading of the compiler has en- abled him to adduce authors whose words were then unknown to him, some of whom are among the best who have ever written.
    [Show full text]
  • Cotton Mathers's Wonders of the Invisible World: an Authoritative Edition
    Georgia State University ScholarWorks @ Georgia State University English Dissertations Department of English 1-12-2005 Cotton Mathers's Wonders of the Invisible World: An Authoritative Edition Paul Melvin Wise Follow this and additional works at: https://scholarworks.gsu.edu/english_diss Recommended Citation Wise, Paul Melvin, "Cotton Mathers's Wonders of the Invisible World: An Authoritative Edition." Dissertation, Georgia State University, 2005. https://scholarworks.gsu.edu/english_diss/5 This Dissertation is brought to you for free and open access by the Department of English at ScholarWorks @ Georgia State University. It has been accepted for inclusion in English Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. COTTON MATHER’S WONDERS OF THE INVISIBLE WORLD: AN AUTHORITATIVE EDITION by PAUL M. WISE Under the direction of Reiner Smolinski ABSTRACT In Wonders of the Invisible World, Cotton Mather applies both his views on witchcraft and his millennial calculations to events at Salem in 1692. Although this infamous treatise served as the official chronicle and apologia of the 1692 witch trials, and excerpts from Wonders of the Invisible World are widely anthologized, no annotated critical edition of the entire work has appeared since the nineteenth century. This present edition seeks to remedy this lacuna in modern scholarship, presenting Mather’s seventeenth-century text next to an integrated theory of the natural causes of the Salem witch panic. The likely causes of Salem’s bewitchment, viewed alongside Mather’s implausible explanations, expose his disingenuousness in writing about Salem. Chapter one of my introduction posits the probability that a group of conspirators, led by the Rev.
    [Show full text]
  • Title Joseph Glanvill and Some Restoration Climates of Opinions
    Title Joseph Glanvill and Some Restoration Climates of Opinions Author(s) Rees, Simon Citation 英文学評論 (1987), 54: 26-44 Issue Date 1987-10 URL https://doi.org/10.14989/RevEL_54_26 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University 26 Joseph Glanvill and Some Restoration Climates of Opinions Simon Rees Discussing Joseph Glanvill in The Seventeenth Century Background, Basil Willey used the phrase 'the "Climate of Opinion" ', which he had adapted from a passage in Glanvill's first book, The Vanity ofDogmatizing, to describe how ideas of Reason and Nature could become confused with those of commonsense.1' Glanvill's actual phrase referred to 'the larger Souls, that have travail'd the divers Climates of Opinions', and who are 'more cautious in their resolves, and more sparing to determine'.2' Glanvill certainly included himself among these larger souls, and it is his journey through the different climates of opinions that prevailed in the years of the Restoration that is his most interesting memorial: his work is a meteorological record of the changing fashions of ideas and beliefs, habits of thought and expression, and the conduct of controversies of fact and, if not of law, of doctrine and faith. The first edition of Glanvill's most often reprinted work appeared in 1666 with the title A Philosophical Endeavour towards the Defence of the Being of Witches and Apparitions, just in time for most of the copies to be destroyed in the Great Fire, and was later incorporated into the text of an enlarged edition, Saducismus Triumphatus, published in 1681, a year after Glanvill's death.3' However, the final revision of the text did not appear in this edition, but in a collection of essays that Glanvill published in 1676, called Essays on Several Important Subjects in Philosophy and Religion, under the title 'Against Modern Sadducism in the Matter of Witches and Apparitions.
    [Show full text]