This study is the first of its kind to examine critical biblical interpretation in early American history. Focusing on Jonathan Edwards's biblical writings, it suggests that Edwards's biblical interpretation is the key to understanding his broader engagement with critical methods and provides a unifying thread within his theological work. Very few students of American religious history are aware of the vast quantity of Edwards's biblical writings, let alone his engagement with critical historical thought. The rage of British society in the middle of the 17th century, particularly as it related to church-state issues, biblical criticism has been considered a late 19th-century phenomenon in American religious history. It was at that time that it emerged and rapidly grew as a technical discipline in American theological schools. However, as Robert E. Brown shows in this path-breaking study, far from being a 'modern' preoccupation, the relationship of the Bible to critical thought is almost as old as the American experience itself. Brown's study of Edwards's biblical writings shows him to have been one of the most thoroughly engaged thinkers regarding critical problems in the colonial period. The impact of this revolution in biblical interpretation can be traced to nearly every area of Edwards's intellectual career - epistemology, historiography, natural theology, typology, natural science, comparative religion, constructive theology, and public discourse. This engagement resulted in a subtle but distinct transformation of Edwards's understanding of the biblical narratives and their relation to the new scientific modes of inquiry, a transformation that anticipated similar developments in 19th-century American religious thought.

New England colonial pastor and theologian Jonathan Edwards (1703-58) was well aware of the threat that Deist philosophy posed to the unity of the Bible as Christian Scriptures, yet remarkably, his own theology of the Bible has never before been examined.In the context of his entire corpus this study pays particular attention to the detailed notes Edwards left for "The Harmony of the Old and New Testament," a "great work" hitherto largely ignored by scholars. Following examination of his "Harmony" notes, a case study of salvation in the Old Testament challenges the current "dispositional" account of Edwards's soteriology and argues instead that the colonial Reformed theologian held there to be one object of saving faith in Old and New Testaments, namely, Christ.

Furthermore, confessions and creeds serve to help assure that the doctrinal faith that we articulate today has not subtly changed over time, subject to the warping influence of secular society. Creeds stand as ancient landmarks denoting the "location" of believers' hearts in history. Noting where one deviates from an ancient creed gives a person a distinct idea about where his or her own theological convictions stand in relation to other believers throughout history. Perhaps this also helps us to discover what direction we are moving. Are we moving closer to Christ? To God's Word? To the heart of God Himself? Or are we moving further away? The confession that I will be recommending to you in this volume is the standard-bearing creed in the Presbyterian or Reformed branch of Christianity. Influenced heavily by the thinking of Reformation theologian John Calvin (1509-1564), the Westminster Confession (1647) is a confessional exemplar of Reformed theology.2 The Westminster Confession of Faith is the premiere example of theological intellectualism absorbed in the beauty of the sovereignty of God. The Westminster Confession, and Calvin before it for that matter, were both completely committed to the theological concept that God is sovereign over the entire universe. Therefore, as you study this Confession you will undoubtedly encounter the Living God as ruler of the cosmos, the world, the events of your life, and hopefully your heart.

The Christ-centered exegesis of Jonathan Edwards Jonathan Edwards is remembered for his sermons and works of theology and philosophy--but he has been overlooked as an exegete. Gilsun Ryu's The Federal Theology of Jonathan Edwards explores how exegesis drove Edwards's focus on the headship of Christ as second Adam--and likewise formed a foundation for his broader theological reasoning and writing, especially on Christ and the covenants. Edwards's distinctive emphases on exegesis, redemptive history, and the harmony of Scripture distinguish him from his Reformed forebears. Ryu's study will help readers appreciate Edwards's contribution as an exegetically informed Reformed theologian.

The book you now hold in your hands contains nearly everything the great American puritan Jonathan Edwards (1703-58) ever wrote on the book of Romans. It is collated into a verse-by-verse Bible commentary. Pastors, theologians, historians, and Bible study leaders will find a treasure of biblical insight along with practical application, as one of the great theologians of the Christian church expounds the book that Martin Luther called the "most important piece in the New Testament." Jonathan Edwards' expository genius is clearly evident in both the depth of his biblical insight as well as his logic. Readers will be encouraged and edified as they delve deeply into the book of Romans with Jonathan Edwards by their side.