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"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"--
Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration, illuminating the religious and intellectual history of the era between the Reformation and modernity.
On his second Atlantic voyage, George Whitefield read lengthy quotations from a work of a deceased English cleric. Writing in his journal, he exclaimed, “[These words] deserve to be written in Letters of Gold.” Whitefield’s associate, the American Jonathan Edwards, concurred. That cleric was John Edwards, an anomaly in several respects: a self-proclaimed Calvinist who conformed to the Church of England at a time when most Calvinists left in the Great Ejection of 1662. In leading a public debate against prominent intellectuals of his day, including John Locke and Samuel Clarke, over the definition of orthodox Christianity, he allied himself with the same church leaders who decried his Calvinist theology. Edwards retired in his mid-fifties due to “ill health”—a retirement in which he wrote over forty scholarly books. At the heart of his concern was the unity and doctrinal orthodoxy of the church, themes over which contentious disputes have reverberated throughout church history. Saving the Church of England tells the story of why the church was in trouble and of John Edwards’s heroic effort to save it.