Biography edwards jonathan new england
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Thoughts on the New England Revival
ENDORSEMENTS
No one has tasted and tested the experience of revival like Jonathan Edwards. In this book (as everywhere) he navigates biblically between intellectualism and emotionalism, doctrinaire and doctrineless Christianity, paralyzing self-condemnation and arrogant self-exaltation, the presumptuous pursuit of revival and indolent passivity. In my experience Edwards is second only to the Bible.’ — JOHN PIPER
Book Description
1742 was a year of great blessing but also of growing controversy. The Great Awakening of 1740 was still in progress, but a few dissenting voices were starting to make themselves heard. In Thoughts on the New England Revival Jonathan Edwards spoke out, not for the first time, in defence of what he considered to be ‘the glorious work of God’.
In this book, he enlarges and develops the arguments put forward in his The Distinguishing Marks of a Work of the Spirit of God, with the aim of defendin
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Edwards, Jonathan (1703-1758)
Bibliography
Digital Texts
Allen, Alexander V. G. Jonathan Edwards. Boston; New York: Houghton, Mifflin and Co., 1889.
Hopkins, Samuel (ed.).Memoirs of the Rev. Jonathan Edwards, President of the College of New Jersey. London: J. Black, 1815.
Visit the Works of Jonathan Edwards Online, a complete online critical edition of Edwards. Search any or all of the seventy-three volumes by word or phrase, or browse the table of contents of each volume.
Edwards, Jonathan. A History of the Work of Redemption [Unpublished sermons, 1739]. New York: The American Tract Society, 1774 [edited by John Erskine].
__________. “Christian Charity, or The Duty of Charity to the Poor, Explained and Enforced.” 1732. No pages. Online at the Bible Bulletin Board.
__________. “Speech to the Mohawks.” Transcription of manuscript (notes) that retains abbreviations and phrases struck by author. Sermons, Series II, 1751 (WJE Online Vol. 69)
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A short biography on Edwards by BB Warfield
Encyclopedia of Religion and Ethics, 1912
JONATHAN EDWARDS, saint and metaphysician, revivalist and theologian, stands out as the one figure of real greatness in the intellectual life of colonial America. Born, bred, passing his whole life on the verge of civilization, he has made his voice heard wherever men have busied themselves with those two greatest topics which can engage human thought — God and the soul. A French philosopher of scant sympathy with Edwards’ chief concernment writes:
“There are few names of the eighteenth century which have obtained such celebrity as that of Jonathan Edwards. Critics and historians down to our own day have praised in dithyrambic terms the logical vigor and the constructive powers of a writer whom they hold (as is done by Mackintosh, Dugald Stewart, Robert Hall, even Fiechte) to be the greatest metaphysician America has yet produced. Who knows, they have asked themselves, to what heights this o