Jonathan Edwards is one of the outstanding figures in the history of the Christian church--he was, quite simply, a man of towering intellect and towering spirituality. But it has been noted, even by his friends and admirers, that his thought is also marked at times by certain idiosyncrasies which inevitably introduce certain complexities into his philosophical-theological system. This study contends that the theme of divine immediacy is the controlling theme and the correlating principle within Edwards's thought. It analyzes the theme of divine immediacy in the thought of Jonathan Edwards under four major heads: creation, the will, ecclesiology, and spiritual experience. Indeed, Dr. Carrick claims that the theme of the immediacy of God is the Ariadne's thread, which runs with consistency through the multiple aspects of Edwards's philosophical, theological, ecclesiological, experiential, and homiletical interests. But sometimes a man's strength is also his weakness, and it would appear that Edwards's profound commitment to the concept and the reality of the immediacy of God entails significant problems for his entire philosophical-theological system. Edwards's concept of divine immediacy finds its supreme expression, surely, in his doctrine of continuous creation; but is it not the case that this doctrine of continuous creation is in conflict with his determinism, that its tendency is to destroy the moral responsibility of man, and that it makes God both the author and the actor of sin? In short, is it not the case that Edwards's Ariadne's thread is, in fact, also his Achilles' heel?

This classic is organized as follows: Introduction Containing Explanations of Terms and General Positions Chapter I. Wherein Is Considered, What Reason Teaches Concerning This Affair. Section I. Some things observed in general, which reason dictates Section II. Some further observations concerning those things which reason leads us to suppose God aimed at in the creation of the world Section III. Wherein it is considered how, on the supposition of God’s making the aforementioned things his last end, he manifests a supreme and ultimate regard to himself in all his works Section IV. Some objections considered, which may be made against the reasonableness of what has been said of God making himself his last end. Chapter II. Wherein If It Is Inquired, What Is To Be Learned From Holy Scriptures, Concerning God’s Last End In The Creation Of The World Section I. The Scriptures represent God as making himself his own last end in the creation of the world Section II. Wherein some positions are advanced concerning a just method of arguing in this affair, from what we find in the Holy Scriptures Section III. Particular texts of Scripture, that show that God’s glory is an ultimate end of the creation Section IV. Places of Scripture that lead us to suppose, that God created the world for his name, to make his perfections known; and that he made it for his praise. Section V. Places of Scripture from whence it may be argued, that communication of good to the creature, was one thing which God had in view, as an ultimate end of the creation of the world. Section VI. Wherein is considered what is meant by the glory of God and the name of God in Scripture, when spoken of as God’s end in his works Section VII. Showing that the ultimate End of the Creation of the World is but one, and what that one end is.

It is entirely possible that God could have existed without the universe, and without humans, for all eternity. But for some reason, He decided to create anyway. What inspired Him to start the human story in the first place, and how should the answer to that question affect the way we view our lives? Few Christians ever stop to seriously consider these deepest-of-all deep questions. Jonathan Edwards explains, in his original dissertation: God’s inherent predisposition to spread out His truth, goodness, and beauty motivates everything He does. So, His decision to create our universe was motivated not by a desire or need for us, but by a desire to glorify Himself. Ben Stevens’ remarkable new adaptation brings Edwards’ powerful arguments to life in fresh, contemporary language. In addition, thought-provoking questions for discussion or reflection invite readers to engage with the concepts and begin to apply them.

Jonathan Edwards was a preacher, pastor, revivalist, and theologian. This volume unpacks his magnificent theological vision, which starts with God's glory and ends with all creation returning to that glory. Sean Michael Lucas has converted his years of teaching on Edwards into this valuable work, which places Edwards's vision in an accessible, two-part framework. Part one focuses on Edwards's understanding of redemption history—God's cosmic, grand work from eternity past to eternity future, where all things are united in Christ. Part two examines Edwards's perspective on "redemption applied"—how that gracious, divine work unfolds in space and time to personally transform individuals, stirring their affections, illuminating their minds, and moving their wills to form new habits and practices. This overview of Edwards's theology will prove to be a thought-provoking, encouraging guide to contemporary believers at every stage of their spiritual journey.

Beauty is hard to describe, but easy to identify. It resides in expected and unexpected places in our world. Beauty is present in our world in a variety of forms. Yet while the average person might think about the reality of beauty from time to time, few people would think about the source of beauty. Where does beauty come from? Why is it here? Several hundred years ago Jonathan Edwards did some thinking of his own on this difficult subject. This volume explores his meditation on the subject and lays out a Christian framework for understanding and experiencing the beauty God has planted in His world. Edwards found in the study of beauty the person of God. Where Edwards saw beautiful images and acts, he saw a representation, a small picture, of a reality too great to comprehend, a God too majestic to adequately adore. He sets in motion a path of glory that begins with the Lord, moves to creation, continues to the incarnation of Christ, moves to the church, and ascends to the glory of heaven, where the Holy Trinity dwells. Easily accessible and readable, you do not need to be a scholar to enjoy these insights about Jonathan Edwards and his writings.

"The Excellency of Christ" was preached in Northampton, Massachusetts by Jonathan Edwards and printed in 1738. This sermon explains Christ's excellency in terms of almost contradictory conjunctions such as Christ being a lion and also a lamb at the same time. In the APPLICATION the reader is exhorted to love and embrace Christ as friend, portion and Savior because of His many excellencies.