scription. Cf. Dwight, Life, 581. Susannah also reported that for his sermon in Stockbridge
Notes to Pages 487–91 ∑Ωπ
dismissive tone and glib assumption that all truth must be on the side of the moderns. For an important recent analysis, see Avihu Zakai's forthcoming Jonathan Edwards's Philosophy of History: The Re-Enchantment of the World in the Age of Enlightenment (Princeton: Princeton University Press, 2003).
28. Edwards, History of Redemption, Works, 9: 284, quoted in Brown, Jonathan Edwards and the Bible, 164. Brown, esp. pp. 64–76, has a helpful discussion of this theme.
29. Quoted from Lessing, Über den Beweis des Geistes und der Kraft (1777) in Encyclopedia of Philosophy, 4: 445.
30. On this point I am indebted to Brown, Jonathan Edwards and the Bible, 182–83. 31. Cf. the very helpful analysis of Sang Hyun Lee, The Philosophical Theology of Jonathan Edwards (Princeton: Princeton University Press, 1988), esp. 211–14.
32. Christ's substitutionary atonement is a topic, like most other theological topics, that Edwards wrote on at some length. See ''Concerning the Necessity and Reasonableness of the Christian Doctrine of Satisfaction for Sin,'' a compilation from the ''Miscellanies'' on the topic, beginning with no. 779. Edwards is concerned especially to show that it is reasonable that a lawmaker who announces a punishment for a crime must see the punishment carried out. Works of Jonathan Edwards, ed. Hickman, 2: 565–78. On the love expressed in Christ taking on the punishment for human sins, see the long sermon on Luke 22:44 (October 1739 and winter/spring 1757), published in ibid., 866–77. The dates of the preaching of the sermon suggest that Edwards was thinking of this topic as one that might be integrated into the ''History of Redemption'' discourse.
33. Cf. Miscellany no. 702, Works, 18: 292: '' 'Tis evident that all God's works, both of creation and providence, are subordinate to the work of redemption.'' In Miscellany no. 461, Works, 13: 502, he writes ''that God delighteth in the creatures' happiness in the sense that he does not in their misery. 'Tis true that God delights in justice for its own sake, as well as in goodness; but it will by no means follow from thence, that he delights in the creatures' misery for its own sake as well as [in their] happiness. For goodness implies that in its nature, that the good of its object be delighted in for its own sake; but justice don't carry that in its nature, that the misery of those it's exercised about is delighted in for its own sake: as is evident, because justice procures happiness as well as misery.'' In a related Miscellany, no. 445, ibid., 493, he says that God does not create to exercise his justice, but ''glorifying that attribute might be the motive for his giving himself occasion for the exercise of that attribute by making the creatures.''
chapter 30. The Transitory and the Enduring
1. New York Mercury, April 10, 1758, p. 1. 2. Susannah Edwards to Esther Burr, April 3, 1758, ANTS, George Claghorn transcription. Cf. Dwight, Life, 581. Susannah also reported that for his sermon in Stockbridge he preached on Hebrews 13:14, ''for we have no continuing city, but we seek one to come.'' The Scripture read was Acts 20, Paul's a√ectionate farewell to the Ephesian elders.
3. Hopkins, Life, 79. 4. Ezra Stiles, The Literary Diary of Ezra Stiles, 3 vols., ed. Franklin B. Dexter (New York: Scribner's, 1901), May 24, 1779, 2: 337, quoted in Ola Winslow, Jonathan Edwards, 1703–1758: A Biography (New York: Macmillan, 1940), 290. 5. Hopkins, Life, 79.