bly written in summer 1722 when he was candidating for a church, also expresses distinctly
Notes to Pages 40–53 ∑≤∞
46. ''Personal Narrative,'' Works, 16: 791–92. 47. Edwards, The Value of Salvation, sermon, Matthew 16:26 (1722), Works, 10: 311–36, reflects on these themes.
48. ''Personal Narrative,'' Works, 16: 792. 49. See, e.g., Westminster Assembly, Shorter Catechism, questions 1 and 4. 50. ''Personal Narrative,'' Works, 16: 793. 51. Richard Bushman's insightful but highly speculative, ''Jonathan Edwards as a Great Man: Identity, Conversion, and Leadership in the Great Awakening,'' Soundings, An Interdisciplinary Journal, 52, no. 1 (spring 1969): 15–45, suggests something akin to this, although principally in Freudian terms that Edwards's conversion was a psychological resolution of conflict with his father arising out of competition for the love of his mother.
52. Jonathan, of course, used biblical images to describe God's love, including that God ''will be a tender father to us,'' a phrase from his first extant sermon, perhaps written before the dramatic experiences of his conversion. Christian Happiness (ca. 1720–21), Works, 10: 304. Nonetheless, even in the early development of his theology, his primary emphasis is on the infinite attributes of God, which make his condescending love all the more remarkable.
chapter 3. The Pilgrim's Progress
1. ''Personal Narrative,'' Works, 16: 793–94, 801. 2. George S. Claghorn, ''Introduction'' to ''Personal Narrative,'' Works, 16: 747. 3. ''Personal Narrative,'' Works, 16: 802–3. 4. Ibid., 803. 5. Sermon, The Value of Salvation, Matthew 16:26 (spring or summer 1722), Works, 10: 319. Sermon, Glorious Grace, Zechariah 4:7 (1722), Works, 10: 388–99. This sermon, probably written in summer 1722 when he was candidating for a church, also expresses distinctly anti-Arminian themes, suggesting that Edwards was already distancing himself from any trace of the fashionable divinity that was already a matter of controversy in New England. Most of the themes in Edwards' later thought and preaching can be found in these early sermons. See Wilson Kimnach's excellent introduction, Works, 10: 3–293.
6. Iain H. Murray, Jonathan Edwards: A New Biography (Edinburgh: Banner of Truth Trust, 1987), 52–53. Wilson H. Kimnach, ''Preface to the New York Period,'' Works, 10: 261–93.
7. ''William Smith,'' Franklin Bowditch Dexter, Biographical Sketches of the Graduates of Yale College, October 1701–May 1745 (New York: Henry Holt, 1885), 207–13. Cf. ''John Smith,'' 359–60.
8. Religious A√ections, Works, 2: 165. 9. ''Personal Narrative,'' Works, 16: 797. On the origin of his notebook, ''Notes on the Apocalypse,'' see Stephen J. Stein, ''Editor's Introduction,'' Works, 5: 8–15.
10. Works, 16: 795. 11. All references to the ''Resolutions'' and Diary, below, are from Works, 16: 753–89. 12. Poverty of Spirit (1722–23), Works, 10: 497–99. Edwards repreached this sermon on several occasions.
13. Arthur Cushman McGi√ert Jr., Jonathan Edwards (New York: Harper and Brothers, 1932), 12.
14. Renewals of baptismal covenants were normally church ceremonies where those