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Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration, illuminating the religious and intellectual history of the era between the Reformation and modernity.
Florence Nightingale (1820-1910) is widely known as the heroine of the Crimean War and the founder of the modern profession of nursing. She was also a scholar and political activist who wrote and worked assiduously on many reform causes for more than forty years. This series will confirm Nightingale as an important and significant nineteenth-century scholar and illustrate how she integrated her scholarship with political activism. Indispensable to scholars, and accessible and revealing to the general reader, it will show there is much more to know about Florence Nightingale than the “lady with the lamp.” Although a life-long member of the Church of England, Nightingale has been described as both a Unitarian and a significan nineteenth-century mystic. Volume 2 begins with an introduction to the beliefs, influences and practices of this complex person. The second and largest part of this volume consists of Nightingale’s biblical annotations, made at various stages of her life (some dated, some not). The third part of volume 2 contains her journal notes, including her diary for 1877, which is published here for the first time. Much of this material is highly personal, even confessional in nature. Some of it is profoundly moving and will serve to show the complexity and power of Nightingale’s faith. Currently, Volumes 1 to 11 are available in e-book version by subscription or from university and college libraries through the following vendors: Canadian Electronic Library, Ebrary, MyiLibrary, and Netlibrary.
Ovid transformed English Renaissance literary ideas about love, erotic desire, embodiment, and gender more than any other classical poet. Ovidian concepts of femininity have been well served by modern criticism, but Ovid's impact on masculinity in Renaissance literature remains underexamined. This volume explores how English Renaissance writers shifted away from Virgilian heroic figures to embrace romantic ideals of courtship, civility, and friendship. Ovid's writing about masculinity, love, and desire shaped discourses of masculinity across a wide range of literary texts of the sixteenth and seventeenth centuries, including poetry, prose fiction, and drama. The book covers all major works by Ovid, in addition to Italian humanists Angelo Poliziano and Natale Conti, canonical writers such as William Shakespeare, Christopher Marlowe, Ben Jonson, Edmund Spenser, Philip Sidney, and John Milton, and lesser-known writers such as Wynkyn de Worde, Michael Drayton, Thomas Lodge, Richard Johnson, Robert Greene, John Marston, Thomas Heywood, and Francis Beaumont. Individual essays examine emasculation, abjection, pacifism, female masculinity, boys' masculinity, parody, hospitality, and protean Jewish masculinity. Ovid and Masculinity in English Renaissance Literature demonstrates how Ovid's poetry gave vigour and vitality to male voices in English literature - how his works inspired English writers to reimagine the male authorial voice, the male body, desire, and love in fresh terms.
Jan Stievermann's pioneering study of Cotton Mather's Biblia Americana examines this Puritan scholar's engagement with the Hebrew Bible as Old Testament. The author focuses specifically on Mather's struggle to uphold or modify traditional typological and allegorical readings in the face of a growing awareness of the historicity of Scriptures. Other key issues include Mather's interventions in the contemporary debates over the legitimacy of Christian interpretations of the prophets, as well as over the authorship, provenance, genre, and spiritual import of texts such as Ecclesiastes and Canticles. Stievermann's book yields fascinating insights into an underappreciated phase of exegesis that was at once traditionalist and innovative, apologetically oriented, pious, and open to new modes of historical-textual criticism. Moreover, it shows how Mather's biblical exegesis fits into the broader development of Puritan theology and identity. --