There are constraints on what counts as "Reformed." It's more than a name or a label. It's about belonging to a particular theological stream or tradition, which is shaped in important respects by particular thinkers and their work, particular arguments and ideas, a particular community (especially, particular church communities, denominations, and so on), particular liturgies or ways of worshipping and living out the Christian life, and particular confessions that inform the practices of these communities.

[Jonathan] Edwards definitely shows up in the book [Saving Calvinism]. He appears as one of the interlocutors in the chapter on free will, the other being the Southern Presbyterian theologian John Girardeau.

In the twentieth century the Reformed tradition was developed in several ways including additional confessions (Barmen, the Belhar Confession, the 1967 Confession of the PC(USA), and so on). It was also significantly augmented by the work of important thinkers like Karl Barth, T. F. Torrance, Jürgen Moltmann, Emil Brunner, Kathryn Tanner, and so on.

Christ's work is a kind of deterrent to us, and a way of upholding the justice of God's divine government of the world.

Reformed theology belongs to this confessional tradition, and Reformed theologians and churches continue to write confessions even today.

The confessions don't speak with one voice. They are more like a cluster of closely-related but distinct voices - a kind of choir, if you like.

How many people in the pews know that [ Jonathan Edwards] is both a founder of evangelicalism and, say, an idealist who denied that the material world exists?