Early Americana Boston 1743
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Early Americana Boston 1743 :
Early Americana! Boston 1743 !For sale now a very valuable old book, here now the details:
Author: Edwards, Jonathan (1703-1758)
Title: Some Thoughts Concerning the present Revival of Religion in New-England, and the Way in which it ought to be acknowledged and promoted...
Publisher: T. Lumisden and J. Robertson
Reference: Sabin 21961
Pagination: iv, 221 p. ; (17,5 x 11,5 cm.) The book is absolutely complete!
Condition: Original leather bound, spine shows repair marks, title page remounted with a small strip, minor staining, last two leafs with a very chipped corner, otherwise very good condition!
Value/sale record: PBA Galleries sale on 10/20/2005 Lot.No. 73 sold for $1495,-(incl. BP)A rare and important early American work!
Jonathan Edwards (1703-1758) is considered to be one of the greatest preachers in American
I have listet more very old books and manuscripts at the moment!!! The book is located in Germany! 10-day sale, ending on sunday.
s/h to the USA (ca. 9 days) is: $4,-
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National shipping within Germany is: $4,-
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I send the mail with a trackable Number only! sale starts on 0.99 USD ending on sunday. NO important information to the author:Jonathan Edwards (October 5, 1703 – March 22, 1758) was a Christian preacher and theologian. Edwards "is widely acknowledged to be America's most
important and original philosophical theologian,"and one of America's greatest intellectuals. Edwards's theological work is broad in scope,
but he was rooted in Reformed theology, the metaphysics of theological determinism, and the Puritan heritage. Recent studies have emphasized how
thoroughly Edwards grounded his life's work on conceptions of beauty, harmony, and ethical fittingness, and how central The Enlightenment was to
his mindset. Edwards played a critical role in shaping the First Great Awakening, and oversaw some of the first revivals in 1733–35 at his
church in Northampton, Massachusetts.Edwards delivered the sermon "Sinners in the Hands of an Angry God", a classic of early American literature, during another revival in 1741,
following George Whitefield's tour of the Thirteen Colonies. Edwards is well known for his many books, The End For Which God Created the World,
The Life of David Brainerd, which served to inspire thousands of missionaries throughout the 19th century, and Religious Affections, which many
Reformed Evangelicals still read today. Edwards died from a smallpox inoculation shortly after beginning the presidency at the College of New
Jersey (Princeton). He was the grandfather of Aaron Burr, third Vice President of the United States.
Early lifeJonathan Edwards was born on October 5, 1703 and was the son of Timothy Edwards (1668–1759), a minister at East Windsor, Connecticut (modern day
South Windsor), who eked out his salary by tutoring boys for college. His mother, Esther Stoddard, daughter of the Rev. Solomon Stoddard, of
Northampton, Massachusetts, seems to have been a woman of unusual mental gifts and independence of character.[page needed] Jonathan, their only
son, was the fifth of 11 children. He was trained for college by his father and elder sisters, all of whom received an excellent education and one
of whom, Esther, the eldest, wrote a semi-humorous tract on the immateriality of the soul, often mistakenly attributed to Jonathan.
Edwards, Jonathan (1737), A Faithful Narrative of the Surprizing Work of God in the Conversion of Many Hundred Souls in Northampton, LondonHe entered Yale College in 1716, at just under the age of 13. In the following year, he became acquainted with John Locke's Essay Concerning Human
Understanding, which influenced him profoundly. During his college studies, he kept note books labelled "The Mind," "Natural Science" (containing a
discussion of the atomic theory), "The Scriptures" and "Miscellanies," had a grand plan for a work on natural and mental philosophy, and drew up for
himself rules for its composition. He was interested in natural history, and at the age of 17, wrote a remarkable essay on the habits of the "flying
spider." Even before his graduation in September 1720, as valedictorian and head of his class, he seems to have had a well formulated philosophy.
Even though he would go on to study theology for two years after his graduation, Edwards continued to be interested in science. However, while many
European scientists and American clergymen found the implications of science pushing them towards deism, Edwards went the other way, and saw the
natural world as evidence of God's masterful design, and throughout his life, Edwards often went into the woods as a favorite place to pray and
worship in the beauty and solace of nature.Edwards was fascinated by the discoveries of Isaac Newton and other scientists of his age. Before he undertook full-time ministry work in
Northampton, he wrote on various topics in natural philosophy, including "flying spiders," light and optics. While he was worried about the
materialism and faith in reason alone of some of his contemporaries, he saw the laws of nature as derived from God and demonstrating his wisdom
and care. Edwards also wrote sermons and theological treatises that emphasized the beauty of God and the role of aesthetics in the spiritual life,
in which he anticipates a 20th-century current of theological aesthetics, represented by figures like Hans Urs von Balthasar.In 1722 to 1723, he was for eight months "stated supply" (a clergyman employed to supply a pulpit for a definite time, but not settled as a pastor)
of a small Presbyterian Church in New York City. The church invited him to remain, but he declined the call. After spending two months in study at
home, in 1724–26, he was one of the two tutors at Yale, earning for himself the name of a "pillar tutor", from his steadfast loyalty to the college
and its orthodox teaching, at the time when Yale's rector, Timothy Cutler, and one of his tutors had gone over to the Anglican Church.[page
needed]The years 1720 to 1726, are partially recorded in his diary and in the resolutions for his own conduct which he drew up at this time. He had long
been an eager seeker after salvation and was not fully satisfied as to his own conversion until an experience in his last year in college, when he
lost his feeling that the election of some to salvation and of others to eternal damnation was "a horrible doctrine," and reckoned it "exceedingly
pleasant, bright and sweet." He now took a great and new joy in the beauties of nature, and delighted in the allegorical interpretation of the Song
of Solomon. Balancing these mystic joys is the stern tone of his Resolutions, in which he is almost ascetic in his eagerness to live earnestly and
soberly, to waste no time, to maintain the strictest temperance in eating and drinking. On February 15, 1727, Edwards was ordained minister at
Northampton and assistant to his grandfather Solomon Stoddard. He was a scholar-pastor, not a visiting pastor, his rule being 13 hours of study a
day.In the same year, he married Sarah Pierpont. Then 17, Sarah was from a storied New England clerical family: her father was James Pierpont
(1659–1714), the head founder of Yale College, and her mother was the great-granddaughter of Thomas Hooker. Sarah's spiritual devotion was
without peer, and her relationship with God had long proved an inspiration to Edwards. He first remarked on her great piety when she was 13 years
old. She was of a bright and cheerful disposition, a practical housekeeper, a model wife and the mother of his 11 children, who included Esther
Edwards. Solomon Stoddard died on February 11, 1729, leaving to his grandson the difficult task of the sole ministerial charge of one of the largest
and wealthiest congregations in the colony, and one proud of its morality, its culture and its reputation.[page needed] Edwards, as with all of
the Reformers and Puritans of his day, held to complementarian views of marriage and gender roles.
On July 7, 1731, Edwards preached in Boston the "Public Lecture" afterwards published under the title "God Glorified — in Man's Dependence," which
was his first public attack on Arminianism. The emphasis of the lecture was on God's absolute sovereignty in the work of salvation: that while it
behooved God to create man pure and without sin, it was of his "good pleasure" and "mere and arbitrary grace" for him to grant any person the faith
necessary to incline him or her toward holiness, and that God might deny this grace without any disparagement to any of his character. In 1733, a
Christian revival began in Northampton and reached an intensity in the winter of 1734 and the following spring, that it threatened the business of
the town. In six months, nearly 300 were admitted to the church.The revival gave Edwards an opportunity for studying the process of conversion in all its phases and varieties, and he recorded his observations
with psychological minuteness and discrimination in A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in
Northampton (1737). A year later, he published Discourses on Various Important Subjects, the five sermons which had proved most effective in the
revival, and of these, none was so immediately effective as that on the Justice of God in the Damnation of Sinners, from the text, "That every mouth
may be stopped." Another sermon, published in 1734, A Divine and Supernatural Light, Immediately Imparted to the Soul by the Spirit of God, set forth
what he regarded as the inner, moving principle of the revival, the doctrine of a special grace in the immediate, and supernatural divine
illumination of the soul.By 1735, the revival had spread and popped up independently across the Connecticut River Valley, and perhaps as far as New Jersey. However, criticism
of the revival began, and many New Englanders feared that Edwards had led his flock into fanaticism. Over the summer of 1735, religious fervor
took a dark turn. A number of New Englanders were shaken by the revivals but not converted, and became convinced of their inexorable damnation.
Edwards wrote that "multitudes" felt urged—presumably by Satan—to take their own lives. At least two people committed suicide in the depths of
their spiritual distress, one from Edwards's own congregation—his uncle Joseph Hawley II. It is not known if any others took their own lives, but
the "suicide craze" effectively ended the first wave of revival, except in some parts of Connecticut..However, despite these setbacks and the cooling of religious fervor, word of the Northampton revival and Edwards's leadership role had spread as far
as England and Scotland. It was at this time that Edwards was acquainted with George Whitefield, who was traveling the Thirteen Colonies on a
revival tour in 1739–40. The two men may not have seen eye to eye on every detail. Whitefield was far more comfortable with the strongly emotional
elements of revival than Edwards was, but they were both passionate about preaching the Gospel. They worked together to orchestrate Whitefield's
trip, first throughBoston and then to Northampton. When Whitefield preached at Edwards's church in Northampton, he reminded them of the revival they
had experienced just a few years before.This deeply touched Edwards, who wept throughout the entire service, and much of the congregation too
was moved.Revival began to spring up again, and Edwards preached his most famous sermon "Sinners in the Hands of an Angry God", in Enfield, Connecticut in
1741. Though this sermon has been widely reprinted as an example of "fire and brimstone" preaching in the colonial revivals, this is not in keeping
with Edward's actual preaching style. Edwards did not shout or speak loudly, but talked in a quiet, emotive voice. He moved his audience slowly
from point to point, towards an inexorable conclusion: they were lost without the grace of God. While most 21st-century readers notice the damnation
looming in such a sermon text, historian George Marsden reminds us that Edwards' was not preaching anything new or surprising: "Edwards could take
for granted... that a New England audience knew well the Gospel remedy. The problem was getting them to seek it.".The movement met with opposition from conservative Congregationalist ministers. In 1741, Edwards published in its defense The Distinguishing Marks of
a Work of the Spirit of God, dealing particularly with the phenomena most criticized: the swoonings, outcries and convulsions. These "bodily effects,
" he insisted, were not distinguishing marks of the work of the Spirit of God one way or another; but so bitter was the feeling against the revival
in the more strictly Puritan churches, that in 1742, he was forced to write a second apology, Thoughts on the Revival in New England. His main
argument being the great moral improvement of the country. In the same pamphlet, he defends an appeal to the emotions, and advocates preaching terror
when necessary, even to children, who in God's sight "are young vipers... if not Christ's."
He considers "bodily effects" incidental to the real work of God, but his own mystic devotion and the experiences of his wife during the Awakening
(which he gives in detail) make him think that the divine visitation usually overpowers the body, a view in support of which he quotes Scripture.
In reply to Edwards, Charles Chauncy wrote Seasonable Thoughts on the State of Religion in New England in 1743 and anonymously penned The Late
Religious Commotions in New England Considered in the same year. In these works he urged conduct as the sole test of conversion; and the general
convention of Congregational ministers in the Province of Massachusetts Bay protested "against disorders in practice which have of late obtained in
various parts of the land." In spite of Edwards's able pamphlet, the impression had become widespread that "bodily effects" were recognized by the
promoters of the Great Awakening as the true tests of conversion.To offset this feeling, Edwards preached at Northampton, during the years 1742 and 1743, a series of sermons published under the title of Religious
Affections (1746), a restatement in a more philosophical and general tone of his ideas as to "distinguishing marks." In 1747, he joined the movement
started in Scotland called the "concert in prayer," and in the same year published An Humble Attempt to Promote Explicit Agreement and Visible Union
of God's People in Extraordinary Prayer for the Revival of Religion and the Advancement of Christ's Kingdom on Earth. In 1749, he published a memoir
of David Brainerd who had lived with his family for several months and had died at Northampton in 1747. Brainerd had been constantly attended by
Edwards's daughter Jerusha, to whom he was rumored to have been engaged to be married, though there is no surviving evidence of this. In the course
of elaborating his theories of conversion, Edwards used Brainerd and his ministry as a case study, making extensive notes of his conversions and
Edwards, Rev. Jonathan (1741), Sinners in the Hands of an Angry God, A Sermon Preached at Enfield, July 8, 1741In 1747 Edwards took in a slave, "a negro girl named Venus". He purchased the girl for 80 pounds from a man named Richard Perkins of Newport.
Edwards was well known for such acts of charity and hospitality(from Glaros, A History of New England, 1997, no longer in print). The Edwards opened
their home to those in need on a regular basis. After being dismissed from the pastorate he ministered to a tribe of Mohican Indians. Edwards died of
smallpox contracted from an inoculation; his desire had been that the Indians might imitate his example and the epidemic be wiped out. In 1748,
there had come a crisis in his relations with his congregation. The Half-Way Covenant, adopted by the synods of 1657 and 1662, had made baptism alone
the condition to the civil privileges of church membership, but not of participation in the sacrament of the Lord's Supper. Edwards's grandfather
and predecessor in the pastorate, Solomon Stoddard, had been even more liberal, holding that the Supper was a converting ordinance and that baptism
was a sufficient title to all the privileges of the church.As early as 1744, Edwards in his sermons on Religious Affections, had plainly intimated his dislike of this practice. In the same year, he had
published in a church meeting the names of certain young people, members of the church, who were suspected of reading improper books, and also the
names of those who were to be called as witnesses in the case. It has often been reported that the witnesses and accused were not distinguished on
this list, and so the entire congregation was in an uproar. However, Patricia Tracy's research has cast doubt on this version of
the events, noting that in the list he read from, the names were definitely distinguished. Those involved were eventually
isciplined for disrespect to the investigators rather than for the original incident. In any case, the incident further deteriorated the relationship
between Edwards and the congregation.Edwards's preaching became unpopular. For four years, no candidate presented himself for admission to the church, and when one did, in 1748, he was
met with Edwards's formal tests as expressed in the Distinguishing Marks and later in Qualifications for Full Communion, 1749. The candidate refused
to submit to them, the church backed him, and the break between the church and Edwards was complete. Even permission to discuss his views in the
pulpit was refused. He was allowed to present his views on Thursday afternoons. His sermons were well attended by visitors, but not his own
congregation. A council was convened to decide the communion matter between the minister and his people. The congregation chose half the council,
and Edwards was allowed to select the other half of the council. His congregation, however, limited his selection to one county where the majority
of the ministers were against him. The ecclesiastical council voted that the pastoral relation be dissolved.The church members, by a vote of more than 200 to 23, ratified the action of the council, and finally a town meeting voted that Edwards should not
be allowed to occupy the Northampton pulpit, though he continued to live in the town and preach in the church by the request of the congregation
until October 1751. In his "Farewell Sermon" he preached from 2 Corinthians 1:14 and directed the thoughts of his people to that far future when
the minister and his people would stand before God. In a letter to Scotland after his dismissal he expresses his preference for Presbyterian to
Congregational church government. His position at the time was not unpopular throughout New England. His doctrine that the Lord's Supper is not a
cause of regeneration and that communicants should be professing Christians has since (largely through the efforts of his pupil Joseph Bellamy)
become a standard of New England Congregationalism.Edwards was in high demand. A parish in Scotland could have been procured, and he was called to a Virginia church. He declined both, to become in
1751, pastor of the church in Stockbridge, Massachusetts and a missionary to the Housatonic Indians, taking over for the recently deceased John
Sergeant. To the Indians, he preached through an interpreter, and their interests he boldly and successfully defended by attacking the whites who
were using their official positions among them to increase their private fortunes. During this time he got to know Judge Joseph Dwight who was
Trustee of the Indian Schools. In Stockbridge, he wrote the Humble Relation, also called Reply to Williams (1752), which was an answer to
Solomon Williams (1700–76), a relative and a bitter opponent of Edwards as to the qualifications for full communion. He there composed the treatises
on which his reputation as a philosophical theologian chiefly rests, the essay on Original Sin, the Dissertation Concerning the Nature of True
Virtue, the Dissertation Concerning the End for which God created the World, and the great work on the Will, written in four and a half months,
and published in 1754 under the title, An Inquiry into the Modern Prevailing Notions Respecting that Freedom of the Will which is supposed to be
Essential to Moral Agency.Aaron Burr, Sr., Edwards' son-in-law, died in 1757 (he had married Esther Edwards five years before, and they had made Edwards the grandfather of
Aaron Burr, later Vice President of the United States). Edwards felt himself in "the decline of life", and inadequate to the office, but was
persuaded to replace Burr as president of the College of New Jersey. He arrived in January, and was installed on February 16, 1758. He gave weekly
essay assignments in theology to the senior class. Almost immediately after becoming president, Edwards, a strong supporter of small pox
inoculations, decided to get inoculated himself in order to encourage others to do the same. Unfortunately, never having been in robust health,
he died of the inoculation on March 22, 1758. He is buried in Princeton Cemetery. Edwards had three sons and eight daughters.
Engraving of Edwards by R Babson & J Andrews
LegacyThe followers of Jonathan Edwards and his disciples came to be known as the New Light Calvinist ministers, as opposed to the traditional Old
Light Calvinist ministers. Prominent disciples included the New Divinity school's Samuel Hopkins, Joseph Bellamy and Jonathan Edwards's son
Jonathan Edwards Jr., and Gideon Hawley. Through a practice of apprentice ministers living in the homes of older ministers, they eventually
filled a large number of pastorates in the New England area. Many of Jonathan and Sarah Edwards's descendants became prominent citizens in the
United States, including the Vice President Aaron Burr and the College Presidents Timothy Dwight, Jonathan Edwards Jr. and Merrill Edwards Gates.
Jonathan and Sarah Edwards were also ancestors of the First Lady Edith Roosevelt, the writer O. Henry, the publisher Frank Nelson Doubleday and
the writer Robert Lowell.Edwards's writings and beliefs continue to influence individuals and groups to this day. Early American Board of Commissioners for Foreign
Missions missionaries were influenced by Edwards's writings, as is evidenced in reports in the ABCFM's journal "The Missionary Herald," and
beginning with Perry Miller's seminal work, Edwards enjoyed a renaissance among scholars after the end of the Second World War. The Banner of
Truth Trust and other publishers continue to reprint Edwards's works, and most of his major works are now available through the series published
by Yale University Press, which has spanned three decades and supplies critical introductions by the editor of each volume. Yale has also
established the Jonathan Edwards Project online. Author and teacher, Elisabeth Woodbridge Morris, memorialized him, her paternal ancestor
(3rd great grandfather) in two books, The Jonathan Papers (1912), and More Jonathan Papers (1915). In 1933, he became the namesake of Jonathan
Edwards College, the first of the 12 residential colleges of Yale, and The Jonathan Edwards Center at Yale University was founded to provide
scholarly information about Edwards' writings. Edwards is remembered today as a teacher and missionary by the Evangelical Lutheran Church in
America on March 22.
ProgenyEdwards's many eminent descendants have led some Progressive Era scholars to view Edwards's progeny as proof of eugenics, Edwards's
descendants have had a disproportionate effect upon American culture: his biographer George Marsden notes that "the Edwards family produced
scores of clergymen, thirteen presidents of higher learning, sixty-five professors, and many other persons of notable achievements." Some
Christian scholars attribute this to the redeeming grace accessible through faith.
WorksThe entire corpus of Edwards's works, including previously unpublished works, is available online through the Jonathan Edwards Center at Yale
University website. The Works of Jonathan Edwards project at Yale has been bringing out scholarly editions of Edwards based on fresh transcriptions of his manuscripts since the 1950s. There are 26 volumes so far. Many of Edwards's works have been regularly reprinted. Some of
the major works include: Charity and its Fruits.
Christian Charity or The Duty of Charity to the Poor, Explained and Enforced. 1732. online text at Bible Bulletin Board
Concerning the End for Which God Created The World.
Contains Freedom of the Will and Dissertation on Virtue, slightly modified for easier reading.
Distinguishing Marks of a Work of the Spirit of God.
A Divine and Supernatural Light, Immediately Imparted to the Soul by the Spirit of God. (1734)
A Faithful Narrative of the Surprising Work of God
Freedom of the Will.
A History of the Work of Redemption including a View of Church History
The Life and Diary of David Brainerd, Missionary to the Indians.
The Nature of True Virtue.
Some Thoughts Concerning the Present Revival in New England and the Way it Ought to be Acknowledged and Promoted.
A Treatise Concerning Religious Affections.
Source: WikipediaOn Jul-23-13 at 23:52:25 PDT, seller added the following information:
Attention! To make it more clear! This is not the true first edition, which was originally published one year earlier in 1742 in Boston.with 378 pages.
Our edition today was reprinted in Edinburgh, but it is still a very rare and nice book, and considered to be highly collectable Americana!