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.

[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.

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

[John] Calvin's Institutes is often called a summary of Christian piety. You can't say that about many modern works of theology. You can say it of Calvin.

For those interested in Reformed thought more broadly, I'd recommend Peter Leithart's recent book on Reformed Catholicism entitled, The End of Protestantism: Pursuing Unity in a Fragmented Church (Brazos Press, 2016), as a thought-provoking and stimulating read that should get us all thinking about the future shape of the Church, wherever we come from.

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?

The Reformed tradition at the beginning of the twenty-first century is different as a consequence of this - and different in nontrivial ways. Some may scoff at this, saying that such "developments" don't represent Reformed thought. But by what standard? Perhaps by the Westminster Confession. But this is only one Reformed confession, and it was only ever a subordinate standard.