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Simon Mayers

The prevailing historiographies of Jewish life in England suggest that religious representations of the Jews in the early modern period were confined to the margins and fringes of society by the desacralization of English life. Such representations are mostly neglected in the scholarly literature for the latter half of the long eighteenth century, and English Methodist texts in particular have received little attention. This article addresses these lacunae by examining the discourse of Adam Clarke (1760/2–1832), an erudite Bible scholar, theologian, preacher and author and a prominent, respected, Methodist scholar. Significantly, the more overt demonological representations were either absent from Clarke‘s discourse, or only appeared on a few occasions, and were vague as to who or what was signified. However, Clarke portrayed biblical Jews as perfidious, cruel, murderous, an accursed seed, of an accursed breed and radically and totally evil. He also commented on contemporary Jews (and Catholics), maintaining that they were foolish, proud, uncharitable, intolerant and blasphemous. He argued that in their eternal, wretched, dispersed condition, the Jews demonstrated the veracity of biblical prophecy, and served an essential purpose as living monuments to the truth of Christianity.

Bulletin of the John Rylands Library
J. Rendel Harris
Bulletin of the John Rylands Library
The Bible and British Maritime Empire
Gareth Atkins

The victory seemed to vindicate claims about Britain's special providential status, fostering a consensus that British philanthropy, wafted around the world on maritime trade routes, now had a special part to play in the global spread of Christianity. Thus the missionary publicist Edward Bickersteth cited the ‘vessels of bulrushes’ in Isaiah 18 in equating maritime power with the despatch of ‘Christian ambassadors to all the inhabitants of the world’; the Methodist scholar Adam Clarke wondered whether the angel of Revelation 14:6 might in fact be the British and

in Chosen peoples
David R. Wilson

numerous items once owned by the Wesleys, Adam Clarke (1762–1832), and other early Methodist leaders – the Fletchers seem to have given rise to particularly substantial collections.91 When the various extant accounts are tallied, they include books, locks of hair belonging to both, Mary Fletcher’s purple John and Mary Fletcher 203 cloak, John Fletcher’s pulpit, a needle case and materials for sewing, manuscripts, the parish registers, John Fletcher’s razor, a handkerchief, and several other items.92 Monuments, memorials and likenesses The most significant monument

in Making and remaking saints in nineteenth-century Britain
Jennifer Lloyd

,’ which he published when they arrived in Dover the following year.31 The first Methodist man to argue systematically for female preaching, his is a much fuller argument than Mary Bosanquet’s brief letter to Wesley thirty years before. Like all later Methodist apologists for the practice, he relied heavily on the Commentary on the Bible by the Methodist preacher and three-times Conference President Adam Clarke. It is not clear whether he knew of Bosanquet’s letter. He did not use the term ‘extraordinary call,’ although it seems unlikely his wife was unaware of it. He

in Women and the shaping of British Methodism
Shakespeare’s Roman plays, republicanism and identity in Samson Agonistes
Helen Lynch

have made touching the king: my tongue is the pen of a ready writer’. For ‘inditing’ the Hebrew gives שחר – rachash , a unique usage in the Bible, and meaning, as one nineteenth-century commentator had it, ‘boileth or bubbleth up: It is a metaphor taken from a fountain that sends up its waters from the earth in this way’. Adam Clarke, ‘Commentary on Psalms 45:1’, ‘The Adam Clarke Commentary’, https://www.studylight.org/commentaries/acc/psalms-45.html . 1832. 7 SA , 1628. Unlike his cowardly foes who, Samson recurrently observes, ‘durst not’ ( SA , 1110, 1113

in Conversations
Martine Monacelli

, encouraged by Hugh Bourne ( Remarks on the Ministry of Women , 1808), knew its heyday in the 1820s and 1830s, and thrived again in the 1860s (Lloyd, 2009 ). Methodist itinerant preachers were actively involved in the social issues of their days, particularly in the fight against poverty and ignorance: they campaigned for prison reform and the abolition of slavery, and contributed to the creation of day and Sunday schools and charities. Robert Percival Downes (1842–1924) was instructed in the theological interpretations of Wesley and Adam Clarke by Samuel Coley (a seasoned

in Male voices on women's rights
Abstract only
Lynn Abrams

. On 1 July he recorded in his diary: ‘Preached in the island of Brasa from Peter 3:9 the house full of women most of them hugely affected and wept abundantly whilst I showed the long sufferings of God towards them. May the impressions be lasting. All the women were without bonnets or hats healthy and pleasant looking the men were all in the Fishery.’67 And the missionary Adam Clarke remarked upon a similar experience on Yell in 1828. His service, held in an unfinished chapel, attracted many women who ‘had walked a distance of 4, 6, 8 and even 12 miles’ in their bare

in Myth and materiality in a woman’s world
Jennifer Lloyd

Adam Clarke to justify her arguments. Armstrong cited Greek and Hebrew sources, taken from more accessible scholarly work, and possibly intended to impress her well-educated Scottish opponents.116 Hooper Dening, a member of the   194   LLoyd_03_chap 5-8.indd 194 17/09/2009 10:05 women as revivalists Church of England, pointed out that a woman, Queen Victoria, was head of the church.117 Dening confined most of her argument to the New Testament, but both Booth and Armstrong argued against the natural subordination of women in the creation. Booth maintained that

in Women and the shaping of British Methodism
Jennifer Lloyd

, the by now well-rehearsed arguments for allowing women to preach, quoting liberally from Adam Clarke, Taft, and O’Bryan. As part of his argument he gave many examples, both in Wesley’s lifetime and later, estimating that there were at least 2,000 active female preachers.28 Among contemporary Wesleyans, he mentioned his own wife, who ‘laboured at large for nine years’ and ‘oft preached to listening thousands,’ and Mrs. Zilpha Elaw, an American ‘lady of colour,’ who spent twelve weeks in his Kent circuit.29 He regretted that, ‘The Wesleyans have nearly shut the door

in Women and the shaping of British Methodism