The Works of Jonathan Edwards


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Catalogues of Books


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This final volume in The Works of Jonathan Edwards publishes for the first time Edwards’ “Catalogue,” a notebook he kept of books of interest, especially titles he hoped to acquire, and entries from his “Account Book,” a ledger in which he noted books loaned to family, parishioners, and fellow clergy. These two records, along with several shorter documents presented in the volume, illuminate Edwards’ own mental universe while also providing a remarkable window into the wider intellectual and print cultures of the eighteenth-century British Atlantic. An extensive critical introduction places Edwards’ book lists in the contexts that shaped his reading agenda, and the result is the most comprehensive treatment yet of his reading and of the fascinating peculiarities of his time and place.




One Holy and Happy Society


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Jonathan Edwards (1703&–58) was arguably this country's greatest theologian and its finest philosopher before the nineteenth century. His school if disciples (the &"New Divinity&") exerted enormous influence on the religious and political cultures of late colonial and early republican America. Hence any study of religion and politics in early America must take account of this theologian and his legacy. Yet historians still regard Edward's social theory as either nonexistent or underdeveloped. Gerald McDermott demonstrates, to the contrary, that Edwards was very interested in the social and political affairs of his day, and commented upon them at length in his unpublished sermons and private notebooks. McDermott shows that Edwards thought deeply about New England's status under God, America's role in the millennium, the nature and usefulness of patriotism, the duties of a good magistrate, and what it means to be a good citizen. In fact, his sociopolitical theory was at least as fully developed as that of his better-known contemporaries and more progressive in its attitude toward citizens' rights. Using unpublished manuscripts that have previously been largely ignored, McDermott also convincingly challenges generations of scholarly opinion about Edwards. The Edwards who emerges from this nook is both less provincial and more this-worldly than the persona he is commonly given.




The Religious Affections


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The Nature of True Virtue


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Like the great speculators Augustine, Aquinas, and Pascal, Jonathan Edwards treated religious ideas as problems not of dogma, but of life. His exploration of self-love disguised as "true virtue" is grounded in the hard facts of human behavior. More than a hell-fire preacher, more than a theologian, Edwards was a bold and independent philosopher. Nowhere is his force of mind more evident than in this book. He speaks as powerfully to us today as he did to the keenest minds of the eighteenth century.




The End For Which God Created the World


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This classic is organized as follows: Introduction Containing Explanations of Terms and General Positions Chapter I. Wherein Is Considered, What Reason Teaches Concerning This Affair. Section I. Some things observed in general, which reason dictates Section II. Some further observations concerning those things which reason leads us to suppose God aimed at in the creation of the world Section III. Wherein it is considered how, on the supposition of God’s making the aforementioned things his last end, he manifests a supreme and ultimate regard to himself in all his works Section IV. Some objections considered, which may be made against the reasonableness of what has been said of God making himself his last end. Chapter II. Wherein If It Is Inquired, What Is To Be Learned From Holy Scriptures, Concerning God’s Last End In The Creation Of The World Section I. The Scriptures represent God as making himself his own last end in the creation of the world Section II. Wherein some positions are advanced concerning a just method of arguing in this affair, from what we find in the Holy Scriptures Section III. Particular texts of Scripture, that show that God’s glory is an ultimate end of the creation Section IV. Places of Scripture that lead us to suppose, that God created the world for his name, to make his perfections known; and that he made it for his praise. Section V. Places of Scripture from whence it may be argued, that communication of good to the creature, was one thing which God had in view, as an ultimate end of the creation of the world. Section VI. Wherein is considered what is meant by the glory of God and the name of God in Scripture, when spoken of as God’s end in his works Section VII. Showing that the ultimate End of the Creation of the World is but one, and what that one end is.




The Works of Jonathan Edwards ... Volume; Volume 2


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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.




The Federal Theology of Jonathan Edwards


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The Christ-centered exegesis of Jonathan Edwards Jonathan Edwards is remembered for his sermons and works of theology and philosophy--but he has been overlooked as an exegete. Gilsun Ryu's The Federal Theology of Jonathan Edwards explores how exegesis drove Edwards's focus on the headship of Christ as second Adam--and likewise formed a foundation for his broader theological reasoning and writing, especially on Christ and the covenants. Edwards's distinctive emphases on exegesis, redemptive history, and the harmony of Scripture distinguish him from his Reformed forebears. Ryu's study will help readers appreciate Edwards's contribution as an exegetically informed Reformed theologian.




The Works of Jonathan Edwards, Vol. 4


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Interpreting the Great Awakening of the 18th century was in large part the work of Jonathan Edwards, whose writings on the subject defined the revival tradition in America. This text demonstrates how Edwards defended the evangelical experience against overheated zealous and rationalistic critics.




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