the Edwardean theology is principally due to his defence against the Universalists of his father’s doctrine of the atonement, namely, that Christ’s death, being the equivalent of the eternal punishment of sinners, upheld the authority of the divine law, but did not pay any debt, and made the pardon of all men a possibility with God, but not a necessity.

Bibliography.—There have been various editions of Edwards’s works. His pupil, Samuel Hopkins, in 1765 published two volumes from manuscript containing eighteen sermons and a memoir; the younger Jonathan Edwards with Dr Erskine published an edition in 4 volumes (1744 sqq.), and Samuel Austin in 1808 edited an edition in 8 volumes. In 1829 Sereno E. Dwight, a great-grandson of Edwards, published the Life and Works in 10 volumes, the first volume containing the memoir, which is still the most complete and was the standard until the publication (Boston, 1889) of Jonathan Edwards, by A. V. G. Allen, who attempts to “distinguish what he (Edwards) meant to affirm from what he actually teaches.” In 1865 the Rev. Alexander B. Grosart edited from original manuscripts Selections from the Unpublished Writings of Jonathan Edwards of America (Edinburgh, 1865, printed for private circulation). This was the only part of a complete edition planned by Grosart that ever appeared. It contained the important Treatise on Grace, Annotations on the Bible, Directions for Judging of Persons’ Experiences, and Sermons, the last for the most part merely in outline. E. C. Smyth published from a copy Observations Concerning the Scripture Oeconomy of the Trinity and Covenant of Redemption (New York, 1880), a careful edition from the manuscript of the essay on the Flying Spider (in the Andover Review, January 1890) and “Some Early Writings of Jonathan Edwards,” with specimens from the manuscripts (in Proceedings of the American Antiquarian Society, October, 1895). In 1900 on the death of Prof. Edwards A. Park, the entire collection of Edwards’s manuscripts loaned to him by Tryon Edwards was transferred to Yale University. Professor Park, like Mr Grosart before him, had been unable to accomplish the great task of editing this mass of manuscript. “A Study of the Manuscripts of Jonathan Edwards” was published by F. B. Dexter in the Proceedings of the Massachusetts Historical Society, series 2, vol. xv. (Boston, 1902), and in the same volume of the Proceedings appeared “A Study of the Shorthand Writings of Jonathan Edwards,” by W. P. Upham. The long sought for essay on the Trinity was edited (New York, 1903) with valuable introduction and appendices by G. P. Fisher under the title, An Unpublished Essay of Edwards’s on the Trinity. The only other edition of Edwards (in whole or in part) of any importance is Selected Sermons of Jonathan Edwards (New York, 1904), edited by H. N. Gardiner, with brief biographical sketch and annotations on seven sermons, one of which had not previously been published.

For estimates of Edwards consult: The Volume of the Edwards Family Meeting at Stockbridge, Massachusetts, September 6-7, a.d. 1870 (Boston, 1871); Jonathan Edwards, a Retrospect, Being the Addresses Delivered in Connecticut with the Unveiling of a Memorial in the First Church of Christ in Northampton, Massachusetts, on the One Hundred and Fiftieth Anniversary of his Dismissal from the Pastorate of that Church, edited by H. N. Gardiner (Boston, 1901); Exercises Commemorating the Two Hundredth Anniversary of the Birth of Jonathan Edwards, held at Andover Theological Seminary, October 4-5, 1903 (Andover, 1904); and among the addresses delivered at Stockbridge in October 1903, John De Witt, “Jonathan Edwards: A Study,” in the Princeton Theological Review (January, 1904). Also H. C. King, “Edwards as Philosopher and Theologian,” in Hartford Theological Seminary Record, vol. xiv. (1903), pp. 23-57; H. N. Gardiner, “The Early Idealism of Jonathan Edwards,” in the Philosophical Review, vol. ix. (1900), pp. 573-596; E. C. Smyth, American Journal of Theology, vol. i. (1897), pp. 960-964; Samuel P. Hayes, “An Historical Study of the Edwardean Revivals,” in American Journal of Psychology, vol. xiii. (1902), pp. 550 ff.; J. H. MacCracken, “Philosophical Idealism of Edwards” in Philosophical Review, vol. xi. (1902), pp. 26-42, suggesting that Edwards did not know Berkeley, but Collier, and the same author’s Jonathan Edwards’ Idealismus (Halle, 1899); F. J. E. Woodbridge, “Jonathan Edwards,” in Philosophical Review, vol. xiii. (1904), pp. 393-408; W. H. Squires, Jonathan Edwards und seine Willenslehre (Leipzig, 1901); Samuel Simpson, “Jonathan Edwards, A Historical Review,” in Hartford Seminary Record, vol. xiv. (1903), pp. 3-22; and The Edwardean, a Quarterly Devoted to the History of Thought in America (Clinton, New York, 1903-1904), edited by W. H. Squires, of which only four parts appeared, all devoted to Edwards and all written by Squires.