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"The Projecting Age" was a term the English novelist Daniel Defoe used to describe the end of the seventeenth century. This term could just as easily be used, however, to describe the period known as the "Long Eighteenth Century" (1660-1789). The Age of Projects uses the notion of a project as a key to understanding the massive social, cultural, political, literary, and scientific transitions that occurred in Europe during this time. The contributors to this collection examine fraudulent, grandiose, altruistic, and idealistic projects that reveal the period's radical breaks from the past and its preoccupation with the future. Examining topics as diverse as Jonathan Swift's satire on the possibility of a computer, to Gottfried Leibniz's effort to build one, and Edmund Burke's prediction that the project of democratic governance would be taken over by greedy adventurers, this volume provides significant insight into the period's ambitions for an improved future. A well-balanced collection by leading scholars from diverse disciplines, The Age of Projects is a significant contribution to intellectual history, literary history, and the history of science.
"John Edwards of Cambridge (1637-1716) has typically been portrayed as a marginalized 'Calvinist' in an overwhelmingly 'Arminian' later Stuart Church of England. In Retaining the Old Episcopal Divinity, Jake Griesel challenges this depiction of Edwards and the theological climate of his contemporary Church. Griesel demonstrates that Edwards was recognized in his own day and the immediately following generations as one of the preeminent conforming divines of the period, who featured prominently in notable theological controversies concerning contemporaries such as John Locke, Gilbert Burnet, Daniel Whitby, William Whiston, and Samuel Clarke. Despite some Arminian opposition, Edwards' theological works are shown to have enjoyed a warm reception among sizable segments of the established Church's clergy, many of whom shared his Reformed convictions. Instead of a theological misfit, this study contends that the anti-Arminian Edwards was a decidedly mainstream churchman. Griesel's reassessment has ramifications far beyond the figure of Edwards, however, and ultimately serves as a prism through which to visualize with much greater clarity the broader theological landscape of the later Stuart Church of England, and particularly the place of Reformed orthodoxy within it. It substantially develops recent research on the persisting vitality of Reformed theology within the post-Restoration Church by demonstrating to an unprecedented extent the sheer strength and numbers of conforming Reformed divines between the Restoration and the evangelical revivals. Finally, Griesel problematizes the idea that the post-Restoration Church developed a fairly homogeneous 'Anglican' identity, and argues instead that the Church in this period was theologically and ecclesio-politically variegated"--