JONATHAN EDSVARDS – 1889, – THE edition of Edmards works to which references are made is known as the Worcester edition, in four volumes, published in New York in 1847. I have drawn freely from his Life by Dr. S. E. Dwight published in 1830. Valuable as this vork is, it does not constitute an adequate biography. Much that would throw light upon Edwards history is withheld from publication. It is greatly to be regretted also that there is no conplete edition of his works. But in the method which I have followed I have not lacked for abundance of material. I have encleavored to reproduce Edwards from his books, making his treatises, in their chronological order, contribute to his portraiture as a man and as a theologian, a task which has not been heretofore attempted. I have thought that something more than a mere recountal of facts was demanded in order to justify the endeavor to rewrite his life. What we most desire to know is, what he thought and how he came to think as he did. The aim of my work is a critical one, with this inquiry always in view. Criticism, however, should be sympathetic to a certain extent with its object, or it will lack insight and appreciation. I have not found myself devoid of sympathy with one who has filled so large a place in the minds of the New England people. Edwards is always and everywhere interesting, whatever we may think of his theology. On literary and historical gronnds alone, no one can fail to be impressed with his imposing figure as he moves through the wilcls of the new world. The distance of time from that ealy period in our history lends its enchantment to the view, enhancing the sense of vastness and mystery whicll envelops hiin. Our greatAmerican historian, Mr. Bancroft, has justly remarked IIe that would know the ivorkings of the New England mind in the midclle of the last century ancl the throbhings of its heart, must give his days and nights to the study of Jonathan Edwards. He that would understand, it might be added, the significance of later New England thought, must make Edwards the first object of his study. CAMBRIDGE, March 22, 1889. CONTENTS. FIRST PERIOD. THE PARISH MINISTER, 1703-1735. PAGE I. CHILDHOOD. -EARLY LIFE. -NOTES ON THE BND . 1 11. RESOLUTIONS. - DLART. - CONVERSION . . 21 111. SETTLEMENT AT NORTHAMPTON. - JAKRIAGE. - DOMESTIC LIFE . . 38 IV. EDWARDS AS A REFORMER. -SERBIONS ON DEPEND- ENCE AND SPIRITUAL LIGHT. - SPECIAL AND COI- NON GRACE . . 52 V. THE IORAL GOVERNMENT OF GOD. - FUTURE PCN- ISHMENT. - JUSTIFICATION BY FAITH . . 75 VI. EDWARDS AS A PREACHER. - HIS IMPRECATORY SERIONS … . . 103 SECOND PERIOD. THE GREAT AWAKENING, 1735-1750. I. REVIVAL AT NORTHAMPTON. -NARRATIVE OF SUR- PRISING CONVEISIONS . . 133 11. THE GREAT AIVAKEXIXG. - DISTINGUISHING MARKS OF A WORK OF THE SPIRIT OF GOD … 161 - 111. EVILS AND ABUSES OF THE GREAT AWAKENING. THOUGHTS ON THE REVIVAL . . 177 IV. TREATISE ON THE RELIGIOUS AFFECTIONS . . 218 V. UNION IN PRAYER. - DAVID BRAIRD . . 233 VI. DISMISSAL FROM NORTHAMPTON. - QUALIFICATIONS FOR FULL COQIQIUNION… 248 … Vlll CONTENTS. THIRD PERIOD. THE PHILOSOPHICAL THEOLOGIAN, 1750-1758. I. REIOVAL TO STOCKBHIDGE AS RIISSIOSAHY TO THE IXIIAXS . . 273 11. THE FHEEUOJI OP THE WILL. . 281 111. IZFENCE OF THE DOCTRIXE OF ORIGINAL SIN. . 30 IV. TIEATISE OX THE SATUI OF TRUE VIRTUE, 313 . . 327 V. GODS LAST END IS THE CREATIOS VI. THE DOCTHLNE OF THE TRINITY . . 335CONCLUSION . . 377 CHRONOLOGICAL TABLE. 1631. None but church nlembers admitted as freemen. 1633. Settlemelit of East Windsor. 1648. Cambridge Platform…