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By Nicholas Keene, Ariel Hessayon

The Bible is the only so much influential textual content in Western tradition, but the historical past of biblical scholarship in early smooth England has but to be written. there were many courses within the final zone of a century on heterodoxy, really focusing on the emergence of latest sects within the mid-seventeenth century and the perceived onslaught at the clerical institution by way of freethinkers and Deists within the late-seventeenth and early-eighteenth century. notwithstanding, the research of orthodoxy has languished a ways in the back of. This quantity of complementary essays often is the first to include orthodox and heterodox remedies of scripture, and within the procedure query, problem and redefine what historians suggest after they use those phrases. the gathering will dispel the parable serious engagement with sacred texts used to be the guard of radical figures: anti-scripturists, Quakers, Deists and freethinkers. For whereas the paintings of those humans was once major, it shaped merely a part of a much broader debate incorporating figures from around the theological spectrum carrying out a shared discourse. To discover this discourse, students were drawn jointly from around the fields of heritage, theology and literary feedback. components of research contain the muse, textual integrity and historicity of scriptural texts, the relative authority of canon and apocrypha, prophecy, the comparative benefits of texts in numerous historic languages, constructing instruments of serious scholarship, utopian and ethical interpretations of scripture and the way students learn the Bible. via a research of the interrelated issues of orthodoxy and heterodoxy, print tradition and the general public sphere, and the idea and perform of textual interpretation, our realizing of the histories of faith, theology, scholarship and analyzing in seventeenth-century England can be greater.

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Robinson and W. Adams (eds). D.. S. T. ). Early Science in Oxford (Oxford, 15 vols, 1923-67), vol. 10, 69-265 (edited from BL, MS Sloane 4024). Sloane 1039 contains further scraps. Hooke’s diaries are cited by date alone. See M. ’Espinasse, Robert Hooke (London, 1956), 106-55; S. ’ in M. Hunter and S. Schaffer (eds), Robert Hooke: New Studies (Aldershot, 1989), 253-86; L. Mulligan, ‘Self-Scrutiny and the Study o f Nature: Robert Hooke’s Diary as Natural History’, Journal o f British Studies, 35 (1996) 311 -4 2 , cum grano salis.

Hooke also wondered about the Egyptian and Chinese chronologies, considerably longer than the standard biblical figures. ^' Hooke is cagey on the chronological debate, but it is one he returned to often, for instance in his discussion o f the Chinese language. ^^ Hence, although Hooke does not spell this out, Chinese is older than Hebrew, and both are humanlydevised languages, a further blow to biblical universality and the divine status of Hebrew. Isaac Vossius, who appears now and then in Hooke’s journals, in his defence of the Septuagint chronology used Martini to attack the Hebraic chronology, and stated explicitly that the Chinese had writers more ancient than Moses, and that their records extended to prediluvial times.

Hooke’s own geological theories, and by extension their relation to the Genesis narrative, were partially shaped by Burnet’s writings, and from the beginning o f the second journal, references to borrowing, reading, and criticizing Burnet abound. ’Antoine Gaubil, Trade de la Chronologie Chinoise, ed. Silvestre de Sacy (Paris, 1814) 283-5. Gaubil’s original MS is dated Peking, 27 September 1749; Martini, Sinicae Historiae, 13 ■** P. , Confucius Sinarum Philosophus sive Scientia Sinensis Latine Exposita (Paris, 1687); The Morals o f Confucius (London, 1691), 2-18.

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