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. Self-organization and the eighteenth century (Chicago, 2015), pp. 11–46. DAWSON 9781526134486 PRINT.indd 236 16/04/2019 11:04 Conclusion 237 emanations, or merely kept in motion by the stars, the living world and all its diversity was the result. Thus Thomas Harriot, a mathematician instrumental to the earliest Virginian ventures, and likely consulted by Captain John Smith, was denounced as an atheist for his atomistic conception of nature.14 Or, two generations later, Richard Bentley, a Cambridge classicist, could complain bitterly to Edward Bernard, one

in Bodies complexioned
Self-restraint and salvation

Hands: Self-Organization and the Eighteenth Century (Chicago, 2015), pp. 11–46; Harris, Politics and the Nation, pp. 278–323. 10 T. Claydon, ‘The Sermon, the “Public Sphere” and the Political Culture of Late Seventeenth-Century England’, in P. McCullough and L. Ferrell (eds), The English Sermon Revisited: Religion, Literature and History, 1600–1750 (Manchester, 2000), pp. 208–34; R. Dixon, ‘Sermons in Print, 1660–1700’, in P. McCullough, H. Adlington and E. Rhatigan (eds), Oxford Handbook of the Early Modern Sermon (Oxford, 2011), pp. 460–79; J. Caudle, ‘Measures of

in Reformation without end
Prodigies, miracles and providence

. Bowersock, Julian the Apostate (Cambridge, MA, 1978), pp. 88–90. 3 A. Walsham, Providence in Early Modern England (Oxford, 1999); J. Sheehan and D. Wahrman, Invisible Hands: Self-Organization and the Eighteenth Century (Chicago, 2015), pp. 11–46. 4 J. Israel, Radical Enlightenment: Philosophy and the Making of Modernity, 1650– 1750 (Oxford, 2001), pp. 218–29; J. Wigelsworth, ‘“God always acts suitable to his character, as a wise and good being”: Thomas Chubb and Thomas Morgan on Miracles and Providence’, in W. Hudson, D. Lucci and J. Wigelsworth (eds), Atheism and

in Reformation without end