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This is an annotated bibliography of Catholic books in English printed abroad or secretly in England at a time when Catholic printing was prohibited in England and such books, when discovered by the authorities, were seized and destroyed. It includes all the 930 items listed in the authors' A Catalogue of Catholic Books in English..., 1956 (A&R) except for a handful which, for reasons of consistency, were described in volume I of the present work (Scolar Press, 1989), and it adds a further twenty-five on which information has come to light more recently. The annotations, historical, literary and bibliographical, are very much fuller than those in A&R and include a vast amount of evidence now brought together for the first time. The true authors of many anonymous and pseudonymous books are identified and many books issued with a false imprint, or no imprint at all, are assigned to particular presses. In each entry, up to fifteen locations are given where known. A concordance links the entries with those in A&R to facilitate cross-reference from one to the other, and indexes of titles, printers and publishers, and persons (including foreign authors) mentioned in the text are provided. The volume concludes with a short list of Addenda and Corrigenda to volume I.
Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.
This is a new release of the original 1949 edition.