I pro­pose link­ing Edwards with a later Amer­i­can ide­al­ist, George Holmes How­i­son, though not sug­gest­ing any influ­ence from one to the other but only indi­cat­ing some remark­able philo­soph­i­cal par­al­lels (while not­ing sig­nif­i­cant dif­fer­ences) between them. The idea for this pro­posal came from Alan Heimert’s over­stated but partly cor­rect remark in his Reli­gion and the Amer­i­can Mind that “in sub­stance, the God of Jonathan Edwards was a supremely excel­lent Chris­t­ian com­mon­wealth.” Edwards con­ceives of God meta­phys­i­cally as “being-​​in-​​general” which is con­sti­tuted by God, uncre­ated mind which is infi­nitely great, and all cre­ated or finite minds. Edwards’ the­ism thus antic­i­pates Howison’s own the­is­tic con­cep­tion of the “eter­nal Repub­lic of God” as con­sti­tuted by many human minds nec­es­sar­ily in rela­tion with and in com­mu­nion with the divine mind. Both affirm the ide­al­ist propo­si­tion that the only real­ity is minds/​persons and their expe­ri­ences. Both are plu­ral­ists: for Edwards a plu­ral­ity of minds is nec­es­sary to the divine econ­omy inso­far as, among other things, it is the source of all val­ues and fun­da­men­tal to the God­head, i.e. the Trin­ity; for How­i­son, this plu­ral­ity is nec­es­sary for safe­guard­ing human indi­vid­u­al­ity and free­dom. A ratio­nale for this paper is demon­strat­ing the­matic con­ti­nu­ities within Amer­i­can thought.