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Throughout his adult life Jonathan Edwards kept a series of personal theological notebooks on a wide variety of miscellaneous subjects. This volume includes the notebook entries written during the eventful and tumultuous years 1740-1751, when Edwards was plagued by a series of bitter controversies with his Northampton congregation that culminated in his dismissal. This was also the period during which he witnessed, documented, and pondered the surprising revivals of the Great Awakening, as well as their precipitous decline.
While he was well known for his lifelong fascination with the nature of religious experience, the colonial American pastor and theologian Jonathan Edwards is seldom associated with a specifically Trinitarian spirituality. This study explores the central connections Edwards drew between his doctrines of religious experience and the Trinity: the person and work of the Holy Spirit. Edwards envisioned the Spirit's inter-Trinitarian work as the affectionate bond of union between the Father and the Son, a work that, he argued, is reduplicated in a finite way in the work of redemption. Salvation is ultimately all about being drawn in love into the Trinitarian life of the Godhead. This study takes us through the major regions of Edwards's theology, including his Trinitarianism, his doctrine of the end for which God created the world, his Christology, and his doctrines of justification, sanctification, and glorification, to demonstrate the centrality of the Holy Spirit throughout his theology.
"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.
“Being sensible that I am unable to do any thing without God’s help, I do humbly entreat him, by his grace, to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake. Remember to read over these Resolutions once a week. 1. Resolved, That I will do whatsoever I think to be most to the glory of God, and my own good, profit, and pleasure, in the whole of my duration; without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved, to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved, so to do, whatever difficulties I meet with, how many soever, and how great soever. 2. Resolved, To be continually endeavouring to find out some new contrivance and invention to promote the forementioned things. 3. Resolved, If ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again. 4. Resolved, Never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God, nor be, nor suffer it, if I can possibly avoid it. 5. Resolved, Never to lose one moment of time, but to improve it in the most profitable way I possibly can. 6. Resolved, To live with all my might, while I do live....
Inward Baptism analyses the theological developments that led to the great evangelical revivals of the mid-eighteenth century. Baird Tipson here demonstrates how the rationale for the "new birth," the characteristic and indispensable evangelical experience, developed slowly but inevitably from Luther's critique of late medieval Christianity. Addressing the great indulgence campaigns of the late fifteenth and early sixteenth centuries, Luther's perspective on sacramental baptism, as well as the confrontation between Lutheran and Reformed theologians who fastened on to different aspects of Luther's teaching, Tipson sheds light on how these disparate historical moments collectively created space for evangelicalism. This leads to an exploration of the theology of the leaders of the Evangelical awakening in the British Isles, George Whitefield and John Wesley, who insisted that by preaching the immediate revelation of the Holy Spirit during the "new birth," they were recovering an essential element of primitive Christianity that had been forgotten over the centuries. Ultimately, Inward Baptism examines how these shifts in religious thought made possible a commitment to an inward baptism and consequently, the evangelical experience.