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John Edwards of Cambridge (1637-1716): a Reassessment of His Position Within the Later Stuart Church of England

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John Edwards of Cambridge (1637-1716): a Reassessment of His Position Within the Later Stuart Church of England University of Cambridge Faculty of Divinity John Edwards of Cambridge (1637-1716): A reassessment of his position within the later Stuart Church of England Abraham Jacobus Griesel Peterhouse A dissertation submitted for the degree of Doctor of Philosophy May 2019 Declaration This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except where specifically indicated in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution. It does not exceed the regulation length, including footnotes, references, and appendices, but excluding the bibliography. Jake Griesel May 2019 ii Jake Griesel Peterhouse, Cambridge John Edwards of Cambridge (1637-1716): A reassessment of his position within the later Stuart Church of England Abstract This study focuses on John Edwards of Cambridge (1637-1716) and the broader Reformed tradition within the later Stuart Church of England. Its central thesis is that, contrary to the claims of older scholarship, Edwards was not a marginalized figure in the Church of England on account of his ‘Calvinism’. Instead, this study demonstrates that Edwards was recognized in his own day and in the immediately following generations as one of the preeminent conforming divines of the period, and that his theological and polemical works, despite some Arminian opposition, enjoyed a very positive reception among significant segments of the established Church’s clergy, many of whom shared his Reformed doctrinal convictions. Instead of a theological misfit as he has often been portrayed, this study contends that the Reformed polemicist Edwards was a decidedly mainstream figure in the established Church of his day. Overall, this study makes a substantial contribution to the largely uncharted field of later Stuart and early Hanoverian Church of England theology, and demonstrates that future accounts of the established Church in this period will have to afford both Edwards and his numerous Reformed contemporaries a considerably more prominent place than has hitherto been the case. It not only confirms Stephen Hampton’s work on the persisting vitality of Reformed theology within the established Church during this period, but substantially develops it by demonstrating that Hampton’s revisionist thesis significantly underestimated Edwards’ stature within the Church as well as the strength and numbers of conforming Reformed divines between the Restoration and the evangelical revivals (1660 – c. 1730). Finally, this study problematizes scholarly depictions of the later Stuart Church of England as having developed a fairly homogeneous ‘Anglican’ theological identity, and argues instead that the established Church in this period was rather variegated in terms of theological doctrine, churchmanship, and politics. iii Acknowledgments Numerous people played a role in making my PhD journey not only possible, but also in making it one of the most pleasant and enriching experiences of my life. Firstly, I am deeply grateful to the master and fellows of Peterhouse, Cambridge, for their generosity in granting me a Peterhouse Research Studentship (full scholarship), without which my doctoral studies would not have been possible. Peterhouse also kindly provided me with funding for an extremely opportune week- long holiday in Greece during this project, which was of unspeakable benefit. Next, my heartfelt thanks to my doctoral supervisor, Dr. Stephen Hampton, who warmly received me as his doctoral student and whose guidance, expertise, and support throughout this project were invaluable. It was a great joy and honour to be supervised by the scholar whose own research on the Reformed tradition within the later Stuart Church of England inspired much of this study. Indeed, for a project on John Edwards of Cambridge, I could not have wished for a better-suited supervisor. My deepest gratitude to Prof. Adriaan Neele, my long-time mentor, who first instilled in me a love for historical theology as an academic discipline, and who encouraged me to apply for a PhD at Cambridge at a time when such a prospect seemed to me beyond the realm of possibilities. Since 2012 Prof. Neele has contributed to my development and welfare as a student in more ways than could possibly be enumerated here, but suffice it to say that without him my studies at Cambridge, and consequently this dissertation, would not have happened. In the same breath should be mentioned Prof. Dolf Britz, who, alongside Prof. Neele, played a very important role in exposing me to, and preparing me for, the study of historical theology. My PhD experience was greatly enhanced by my good friend and frater doctoralis Sam Fornecker, who was also working under Dr. Hampton’s supervision. Dubbing ourselves ‘the Hampton Court Conference’, throughout our doctoral studies Sam and I regularly met to enjoy fellowship and a mutual exchange of ideas, which sharpened iv my thinking and ultimately refined this study. My thanks also to my cherished friend Roger Revell for our warm fellowship and shared theological reflections during our time at Cambridge. In Sam and Roger, along with Michael Lynch, I had three colleagues who kindly offered feedback on the first draft of this dissertation. I also greatly benefited from discussions on theology and ecclesiastical history with countless other colleagues during these past few years, but particularly Bob Evans, Tom Langley, Alex Abecina, Esther Counsell, Harry Spillane, Alden McCray, and Takayuki Yagi. I am also thankful to Dr. Jeremy Morris and Prof. Richard Rex for offering helpful critiques and suggestions during my first-year review. My heartfelt gratitude to Prof. Gerald Bray for supporting and encouraging me in various ways over the past five and a half years, but especially during the preparations for and early stages of this study, when his wisdom, expertise, guidance, and hospitality in Cambridge was of inestimable worth to me. Prof. Erik de Boer and Prof. Bruce Gordon have also regularly encouraged me in my studies, for which I am truly grateful. I am furthermore indebted to Dr. Lee Gatiss and Dr. Randall Pederson for their encouragement and advice on my initial proposal for this study, and also to my friend Dr. Mark Earngey, who was of great support and kindly hosted me in Oxford several times. There were also a host of others, far too many to mention by name, who in non-academic ways brightened my PhD journey by their encouragement, friendship, or acts of kindness along the way. Special thanks to the staff of Christian Heritage in Cambridge, particularly David Illman, Jack Harding, and Molly Wyer, for their warm hospitality at the Round Church Scriptorium, which I frequented throughout my time in Cambridge. Large sections of this dissertation were formulated and written at my regular desk in the north aisle of the Round Church (i.e. Church of the Holy Sepulchre), the parish church in which Edwards ministered for seven years between 1676 and 1683. Theologische Universiteit Kampen in the Netherlands kindly hosted me for the month-long Advanced Theological Studies Fellowship in 2018, where I was given the opportunity to present some of this research, on which Dr. Dolf te Velde provided v thoughtful feedback. I have also benefited from helpful discussions, questions, or comments at various conferences, particularly from Dr. Ashley Null, Dr. Richard Snoddy, Prof. Isabel Rivers, Prof. John Coffey, Dr. Gareth Atkins, Prof. Alec Ryrie, Prof. Peter Nockles, Prof. Alan Ford, Niccolò Aliano, and Philip Hobday. I am furthermore immensely grateful to the Latimer Trust, Peterhouse, and Cambridge’s Faculty of Divinity, for granting me funds to travel and present some of my research at several conferences in the United States and Canada at the end of my doctoral studies. Special thanks to Dr. Jordan Ballor for the opportunity to present some of my work to the Junius Institute for Digital Reformation Research. Penultimately, I wish to express my deepest gratitude to my parents, Arnold and Lizette, for their love, sacrifice, encouragement, prayers, and financial support throughout my life, but particularly during my nine and a half years of theological studies culminating with the PhD, none of which would have been possible without them. After an exemplary life spent in loving and sacrificial service to her family and loved ones, my mother sadly passed away just as I came to the end of my PhD studies, and it is to her memory in particular that I dedicate this dissertation. Finally, I am deeply grateful to my dear wife, Daleen, whose love, support, companionship, and understanding during the course of this project have been immense blessings to me. It is due to her, more than any other, that these three years in Cambridge have been some of the most memorable and joyful of my life. Non nobis, Domine, non nobis, sed nomini tuo da gloriam. vi Abbreviations AEH Anglican and Episcopal History CUP Cambridge University Press HJ The Historical Journal JEH Journal of Ecclesiastical History JHI Journal of the History of Ideas MUP Manchester University Press ODNB Oxford Dictionary of National
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