Jonathan Edwards on Revivals and Consequences

Introduction

God manifests Himself through prophets, apostles, and Jesus Christ in the Old and New Testaments. Various views exist on whether the Lord provides miracles or whether spiritual gifts remain. Throughout this essay, this study is biographical. Studies a man who witnessed a revival in his own life, even as far as a Great Awakening. Jonathan Edwards, the Lord, used a preacher to document his experience of multitudes saved by the Lord, Jesus Christ. Yet, it is important to comprehend that after these great circumstances, there were consequences, factions, and overly sensitive opinions on awakenings. The questions being posed here is that if they were right, or their response is considered, “nothing new under the sun.” This topic is important for modern scholars as they have witnessed Pentecostalism, a global pandemic, and the recent Asbury revival. Motives play a significant role in discerning such phenomena. Scholars can glean how the Lord saves multitudes and brings them into the church. Likewise, believers can walk away assessing the Spirits and appreciation for the Triune God (1 Jn. 4). Jonathan Edwards's approach to revivals included a Scriptural basis, following effects that benefited and mitigated the impact of the First Great Awakening through Jonathan's definition on revival, Old Lights and repercussions, New Lights and repercussions, and application. As Edwards experienced, these revivals were not just individual spiritual awakenings but shared experiences that united communities in prayer and worship.

Jonathan Edwards’ Definition of Revival

Jonathan Edwards’ approach on revivals included Scriptural basis, following effects that benefited, and mitigated the impact of the First Great Awakening through Jonathan Edwards’ definition on revival. Revivals and awakenings are magnificent events that have impacted American history.[1] Before defining revival, it is important to consider Edwards’ childhood. Born into the Connecticut colony, he was brilliant, even enough to go to Yale at age 12.[2] Two years later received a Masters from Yale University.[3] Furthermore, two years after working at Yale, he later received a pastorate from his father in Northampton; this place is when the revivals would begin.[4] While much of his life persists in times where many come to Christ (will be discussed later), Edwards’ chooses to retire, serve in missions in Massachusetts, become president at Princeton university, and passes into glory, from an illness of small pox.[5] The next area discloses Jonathan Edwards’ experience and provision for revival. Understanding the historical context of Edwards' life and the revivals he witnessed is crucial for a comprehensive understanding of his views on revival.

While it is exemplary to provide conversation on the life of Edwards, now is where it is crucial to understand his thoughts on revivals and awakenings through his works. The essay will proceed through Jonathan Edwards’ selected documents, then continue with a conversation of defining a revival from other writers. It is also important to note that Edwards’ provides much scripture for his beliefs, much for a biographical research paper. Some Scripture will be emphasized, but not all of it. A key document that sheds light on Edwards’ views on revival is his A Narrative of Surprising Conversions. In this work, Edwards provides rational reasoning for his congregation in Northampton. In a tight-knit community, Edwards is the third minister, yet his congregation experiences a “dullness of religion.” The young people would listen to the sermon, even meet for Sunday night, but would have no concern for their walk, hence Edwards’ proposed a fellowship gathering to solve this dilemma. In Anno 1735, Edwards notes that his entire town was filled with the presence of God, the people being filled with praise to worship the Lord. It would take time before Edwards marks the Spirit of God through His work. Edwards notes that a “general awakening” had hit the nearby cities.[6] The next paragraph continues this conversation of how sinners feel during this time.

This document provides observations on the town during this First Great Awakening. In defining this revival, it is essential to quote Edwards’ on the effects that persisted during this time, “One was that they had brought them immediately to quit their sinful practices. The looser sort has been brought to forsake and dread their former vices and extravagancies.”[7] This did not always feel good or well for those experiencing this Great Awakening. Edwards notes that individuals would be “dark as midnight,” feeling despair and guilt.[8] It is interesting to note that despite this revival, there were people who were not fans of the godly (Jn. 15:18).[9] In fact, people in the town would “feel” God’s wrath, almost to the point of insanity, interesting mark as it relates to revivals.[10] Jonathan Edwards's ascribes focus on man’s reactions to the Lord. In a sermon and this essay, he quotes, “I never found so much immediate saving fruit, in any measure, of any discourses I have offered to my congregation, as some from those words. Rom. 3:19.”[11] While there are those who suffered condemnation, others were blessed by the Lord’s grace, and be calm amid these circumstances.[12] Others quickly understand spiritual subjects (such as Scripture), comprehending and conviction through various means.[13] In his writing of Revival in New England, Edwards is blamed for judging others' status regarding salvation, as mentioned in this piece.[14] This document helps others understand Edwards’ landscape he experienced among his congregation and throughout the country. The Narrative of Surprising Conversions touches upon Jonathan’s beginning thoughts of revival.

Jonathan Edwards touches upon conversions and many other angles relating to the First Great Awakening. Edwards’ biblical theology, The History of the Work of Redemption, provides suitable applications to God’s providence, worship exemplified through the nations, His majesty, and concluding with the final passages in Revelation (Rev. 22:10-15).[15] Much more could be said about this work. However, this document is suitable for those studying Biblical Exposition. Some of Edwards’ thoughts on revival play through this theology of redemption. This work provides Edwards’ viewpoint on biblical theology, God’s sovereignty, and glorification. The next area describes the signatures of the Spirit of God.

Jonathan Edwards preaching

Edwards’ The Distinguishing Marks of a Work of the Spirit of God describes his scriptural basis for these circumstances of evangelism through the Great Awakening. His first remarks include negative signs, and his sermon is based entirely on evaluating the Spirits (1 Jn. 4:1). This work is a unique read, where parts relating to the awakenings and revivals will be mentioned. It does not include the Spirit of God (negative connotations those having emotional effects during the events, intellectual, religious conversations, visions (on a case basis), ministers working with God’s sovereignty, influential politicians (Edwards’ words, those who rise to power) after outpour, and fall into error.[16] This essay's author is fascinated by Jonathan Edwards’ works and wonders how much time he spent studying, writing, and pondering true religion. Positive works of the Spirit of God include the confession of Jesus Christ, overcoming the world, great regard for Scripture (Eph. 2:20), and spirit collectively gathered with the spirit of truth and love of God and people.[17] It is interesting to note that these are general aspects of the Christian life. It poses the question of how much division was occurring in the ecclesia.[18] Practically applies through towards a majesty of God, or delivered from sin, to promote the work of the Spirit of God, prudence by waiting for results, new believers avoiding misconduct, humility, and self-dissidence, caution on manifestations of spiritual gifts, not despising human learning, and meekness.[19] The following section explains the minutes of the revival in New England.

Jonathan Edwards provides a theological framework for revival based on his experiences, not including the circumstances in New England. This work comprises numerous sections, which this area will delineate on the portions relating to revival. The first section emphasizes good discernment and judgment of these awakenings unfolding in the geographical region.[20] Edwards writes as he observes unique behaviors, “The weakness of human nature has always appeared in times of great revival of religion, by a disposition to run to extremes, and get into confusion; and especially in these three things, enthusiasm, superstition, and intemperate zeal.”[21] This observation is significant regarding this First Great Awakening. If this should be considered a bias or a mark of a severe endeavor, censorship is wrong.[22] Part two begins by describing the dangers of the work of God, reverence, and necessary obligations.[23] Some of these are great pastoral applications while conversing on other theological subjects (primarily emphasizing Babylonian Captivity).[24] Part three provides unique insight into ministers who are blamed for exciting acts.[25] Part four relates to the corrections or behaviors of both the individual and the pastor. Notions include undiscerned spiritual pride, adopting wrong principles (such as improper oracles), and ignorance with inobservance.[26] Edwards further notes that censoring others who profess Christianity as unbelievers is divisive, lays exhortation of the Word, and focuses on worshipping the Lord (where all believers in the house should be in a status of reverence to the Lord).[27] Part five concludes with positive reinforcement of the work of the Lord through removing stumbling blocks, advancing this work, and general inquiries.[28] Reading through Edwards’ works, it is important to note his compassion and observance of New England, as they did need a revival from the Lord. This entire work sounds like a field guide.[29] The next area discloses Edwards’ treatment of motives in revivals.

While Jonathan Edwards notes many subjects in his works on understanding revivals and awakening, Treatise on Religious Affections deals with thoughts on the heart. It is interesting to note that Edwards’ begins with the idea of studying the nature of affections with the significance in religion, dealing with introductions and the productivity of affections and religion (Christianity) intertwining.[30] Section three deals with the necessities of false affections.[31] Part two deals with marks of potentially positive or negative signs of religious affection relating to holiness.[32] Throughout Jonathan Edwards’ approach, there are about twelve signals of unique religious affection. This plays a part in his revival (and today’s world) as one of the significant factors is motives. Edwards’ experiences in his hometown alone (even before circuit riding) these motives that would play on humanity. Part three dives into fourteen distinguishing marks of truly holy and gracious affections.[33] If there were any book to analyze extraordinary, emotional, holy-driven circumstances, this would be a magnificent work for research. The next area describes Jonathan Edwards’ proposal for unity.

This subsequent work describes Edwards’ document on the unity of God’s people. This document proposes praying and memorializing churches in Scotland four years after the Great Awakening began (1740 A.D).[34] Edwards’s route is a method of theological application through this assistance contribution towards the believers in Scotland. Part one begins the proposal to pray for a continued amount of time.[35] Sections two and three describe observations of the passages in prayer in duty and obligations.[36] Part two explains the eschatological vision of prayer.[37] Revivals and awakenings happen, filled with prayer. Edwards notes that even in prophecy, talking with the Lord is significant for the unity of God’s people.[38] Unlike Jonathan Edwards’ previous work, objections are considered at the end of the work. Part three explains the nuances of the agreement through superstition, arrogance or pharisaical, premature, eschatology of antichrist, novelty, and concluding thoughts of unity in prayer for the advancement of the Kingdom of God.[39] This work plays a significant role in revivals and awakenings through a prayer proposal to the churches in Scotland, the UK, and North America. The next area describes Edwards’ sermon, which focused on justice.

Throughout Jonathan Edwards’ works, numerous aspects relate to his definition of revival, motives, religion, biblical theology, and outpouring of the Spirit. This paragraph will discuss Edwards’ sermon, The Justice of God in the Damnation of Sinners. This sermon is renowned as an evangelistic message, aiming to show the Lord’s just and graceful qualities. Edwards’ begins by quoting this from his exposition, “THE main subject of the doctrinal part of this epistle is the free grace of God in the salvation of men by Jesus Christ, especially as it appears in the doctrine of justification by faith alone.”[40] The central passage in this convicting series discloses a significant emphasis on the Law, with the world silencing, the earth being guilty before the Lord (Rom. 3:19). He continues to discuss that every person on the planet is guilty of sin. Edwards provides two respects regarding why these individuals would stop (according to Paul): righteous boasting and excuse against the Law.[41] It is fascinating to note that, as a scholar, he attributes good portions of his entire body of literature to answering objections. Edwards promotes most of the doctrine portion, which ascribes much to human depravity, leaving room for redemption.[42] In the application section, the pastor converses with the congregation on the unbeliever’s mind, such as excuses, logic of God’s nature, rejection, etc.[43] Ending with the grace of the Lord through Jesus Christ as this homily comes is completed.[44] Jonathan Edwards's definition of revival is that the Spirit of God is at work, the Lord’s presence impacts others, and multiple strategies and distinguishing signatures to address revivals and awakenings. Having gone through the selected significant works of Jonathan Edwards, it is time to discuss his view on revival based on his writings.

Considering Jonathan Edwards’ works, it is time to review other writers' views of Jonathan Edwards. Collin Hansen and John Woodbridge observed when Edwards’ revival began, “Edwards spurred on the revival with one his most famous sermons, preached in August 1734. In “A Divine and Supernatural Light,”[45] This is important as it started in this period yet continued for many years after that year. He was brought home to initiate around one hundred members into his congregation for the Lord’s Supper.[46] Edwards’ definition of revival is further defined in this sentence, “And then it was, in the latter part of December, that the Spirit of God began extraordinarily to set in, and wonderfully to work amongst us; and there were, very suddenly, one after another, five or six persons, who were to all appearance savingly converted, and some of them wrought upon in a very remarkable manner.”[47] Edwards may not have described his declarative definition, but through his works, he has gained an understanding of his perception of these amazing events. Thomas Kidd notes that the Faithful Narrative or The Faithful Narrative of the Remarkable Revival of Religion represents revival for Evangelicalism and local churches' promotion of revivals.[48] MichaŃe ChoiŊask notes that Edwards’ had a background in revivals; his father was also a movement preacher in his lifetime.[49] One of Jonathan’s significant goals was preaching God’s Word and the Gospel.[50] Michael Jinkins notes that with Edwards’ works, he had understood the reality of imagination and Puritan mysticism.[51] Other writers who have written on Jonathan Edwards have added to his definition of revival, namely that it is a work of the Lord, provided towards the glory of God and the response of man. With multitudes of motives to distinguish, pastors and preachers must respond appropriately as the Lord manifests Himself. Provided that the ministers teach, Christians evangelize, and sinners become saved. The next area discovers the Old Lights and their consequences.

Old Lights and Repercussions

Jonathan Edwards's approach to revivals included a Scriptural basis, following effects that benefited and mitigated the impact of the First Great Awakening through Old Lights and repercussions. Daniel Reid provides this definition of this categorical sect, “In judging the fruits of the revivals, Old Lights denied that the Great Awakening was a work of God, claiming instead that it destroyed the peace and unity of the church by pitting enthusiastic lay people and itinerant preachers against the established clergy of New England.”[52] A few questions are posed in this discussion, but they are unrelated to heresy. Does lay education horrify this town? Peace and unity are discussed throughout the New Testament; what did old lights see that impacted their ecclesiology?[53] Charles Chauncy was the leading proponent of this view. Chauncy and Jonathan Edwards posed severe conversations. Chauncy even ascribed New Lights to Anne Hutchinson and Antinomianism.[54] He also ascribed the revivals to “delusionary enthusiasm.”[55] It is critical to observe that Old and New Lights revolve around the preacher of George Whitefield (who held to a conservative view of spiritual growth).[56] Interestingly, the conversation between Edwards and Chauncey led to the study of religious psychology.[57] Furthermore, Yale College was a playground for discussions about new and old lights.[58] This conversation carries on in the New Lights section. There was unique behavior among some New Light believers, which Jonathan Edwards addressed to those at Yale. He mentioned that ridiculous behavior, screaming, terror, and being accused as unredeemed (Davenport) was wrong. They agreed with the Old Lights, the other side of the pond.[59] It is essential to observe that Edwards agreed that the Next area emphasizes the repercussions.

While there was division, unity eventually came around in the churches in New England. Reid notes that this movement (and New Lights) were divisive, so there was a solution, “In place of the heated rhetoric of 1742 and 1743, moderate clerical voices pleaded for moderation and tolerance.”[60] To speculate, Chauncey and those who believed the revival was superstitious based on the information given. They feared lay believers taking their jobs, and those who studied in ministry education (and pastorate)—regarding this fact- pursued the safety of orthodox ecclesiology by keeping the standard high for ministers. With this benefit of the doubt, Old Lights held promising standards and integrity. While this group would change, adapt, and evolve through the next couple of unique revivals over these hundreds of years, so would the New Lights. The following section discloses this group in total and describes its consequences.

New Lights and Repercussions

Jonathan Edwards's approach to revivals included a Scriptural basis, following effects that benefited and mitigated the impact of the First Great Awakening through New Lights and repercussions. The Dictionary of Christianity in America defines this sect, “In confronting the question of whether the revivals were a work of God, New Lights argued strenuously in the affirmative.”[61] Jonathan Edwards, Gilbert Tennent, and other ministers played a role in this side of the pendulum. George Whitfield became widely known exceptionally quickly, and Edwards allowed him to speak to his congregation.[62] As much as Old Lights was not getting along, literature was being developed on the significance of revivals (general). One of the men, Gilbert Tennent, began to experience the insecurity of his friends. The two sides struggled to deal with constantly, not in the heresy sphere.[63] Revivals and awakenings are work from the Lord and should be influenced as the Lord leads ministers and church leaders. Yet, like the Old Testament works of Ezra and Nehemiah, the greatest successful ministry endeavors will be successful before sin or (fill in the blank) calms down. It is unique to note that the Old/New Lights conversation began with Davenport, as Chauncey set up his preaching brigade, opposing New Birth.[64] The next area discloses the consequences of this unique group.

While the New Lights and the Old Lights impacted congregations in numerous ways, it is essential to consider the impact. In contrast, the Old Lights did experience schisms, changes, and uncertainty. The New Lights experienced this same phenomenon. Collin Hansen notes this about one scenario with a particular known minister, “In a letter forwarded to Thomas Prince Sr. by Solomon Williams, written by Davenport on July 28, 1744, he confessed to following extrabiblical impulses, urging separation, encouraging lay exhortation, and calling out ministers as unconverted.”[65] As observed from this quote, it is difficult to hold to a theological standard (as in procedure and methods, not referring to solid doctrine or Bible teaching) among the significant manifestations of the Lord. When raptured to the third heaven, Paul observes wonders yet is given a thorn (2 Cor. 12:1-21). God tells Paul that His grace is sufficient, strength made perfect in weakness (2 Cor. 12:9). To give the benefit of the doubt to New Light, they also held similar views of the Old Lights, just had a nuance Lord-manifesting view of revivals and awakenings. Furthermore, to add to the New Light conversation, it would be as if gray areas were still acceptable between these groups. James Davenport was legalistically extreme in his evangelism approaches, which Yale-New Lights took advantage of, explaining their tutors are unredeemed and hardened hearts.[66] The First Great Awakening became unclean as these issues continued throughout the land. The problems of pride, disownment, and schisms ravaged believers and ministers, including the aftermath of unique expressions of people and values in the pulpit.[67] So, while unity came, it was left with some drastic consequences. The final area discloses the application of these unique sects.

Application

Jonathan Edwards's approach to revivals included a Scriptural basis, following effects that benefited and mitigated the impact of the First Great Awakening through the application. This section will discuss takeaways beginning with Jonathan Edwards, the Old/New Lights, and ending with thoughts on the overall application. The first application to draw from Edwards is that before revivals and awakenings, Edwards responded appropriately. Before any version of excitement, often there begins a sad, depressive need in the masses. Perceiving Edwards, he had great compassion for his people and sought to meet their needs. He preached the Gospel and the reality of eternal life and God’s wrath (Jn. 3:16-21). Furthermore, I did not know how to respond to these circumstances. Through his works, the “marks are valid” of the work of the Spirit of God. The second application is that despite these volumes of books and pastoral experience, he trusted the Lord as these events unfolded. He may have had some severe moments of thinking, questioning, and studying Scripture. This allows for a vivid opportunity to witness the situation. Third takeaway, revivals, and awakenings are complex. Comprehending, obeying, and surrendering to the Lord is even challenging. He will speak to the ministers and Christians about whether to do an altar call, believe in Jesus Christ, or grow in holiness and sanctification. The next area describes Old and New Lights.

While Jonathan Edwards responded appropriately, others did so, resulting in division. Revivals and awakenings change individuals, even those teaching Scripture and the congregations. The Old Lights and the New Lights are part of this franchise, dividing the reality of this major life event. The author would like to focus on a unique nuance of this historical event. The author of this essay has different viewpoints in mind, yet most of these sects were dealing with preference doctrine. Lay preachers were teaching the Gospel. Others must teach these lay ministers further so that they have proper grounding. If the Old Lights had trouble with legalism from New Lights, it is right to talk one-on-one, in a discipleship fashion. New Lights believed the revival was true; they could have influenced the Old Lights to continue the ministry. They focus on their congregation’s safety while answering questions. These issues are a matter of theological ecclesiology and doctrine of the church. Learning from the siblings in Christ of old divisions is necessary for salvation issues. Otherwise, it is important to keep unity and the bond of peace (Eph. 4:1-3). The final piece includes the overall revival.

While many spoke, acted, and were influenced by this First Great Awakening, there are also general applications. The first takeaway is that when God manifests, people become weak. As mentioned previously, Paul received his thorn in the flesh. He continued to preach the Gospel (2 Cor. 12). It was humbling so that he would not become prideful and boast about his own works (2 Cor. 12:7). The second takeaway is to appreciate, have reverence, and even collaborate with the Lord in these awakenings. Pastors are greatly responsible for their flock (1 Pet. 5:2-3). Lastly, understand the reality that successful ministry efforts may fail. Yet, there is hope that the minister and Christian obeyed the Lord with surrender, as it is in the Lord’s hands. These are important truths to comprehend during revivals and awakenings.

Conclusion

Jonathan Edwards approach on revivals included Scriptural basis, following effects that benefited, and mitigated the impact of the First Great Awakening through Jonathan Edwards definition on revival, Old Lights and repercussions, New Lights and repercussions, and application. The call to action is to respond appropriately because it may save some issues overall.

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Bibliography

Edwards, Jonathan. The Works of President Edwards. Worcester: Isaiah Thomas, Jun. 1808.

_______________. The Works of Jonathan Edwards. Vol. 1. Banner of Truth Trust, 1974.

_______________. The Works of Jonathan Edwards. Vol. 2. Banner of Truth Trust, 1974.

Gaustad, Edwin S. (Edwin Scott), and Leigh Eric. Schmidt. The Religious History of America. Revised edition. San Francisco: HarperSanFrancisco, 2002.

Hansen, Collin, and John Woodbridge. A God-Sized Vision: Revival Stories That Stretch and

Stir. Grand Rapids, MI: Zondervan, 2010.

____________. “Revival Defined and Defended: How the New Lights Tried and Failed to Use

America’s First Religious Periodical to Quiet Critics and Quell Radicals.” Themelios 39, no. 1 (2014).

Kidd, Thomas S. The Great Awakening: The Roots of Evangelical Christianity in Colonial

America. New Haven: Yale University Press, 2017.

Jinkins, Michael. "The ‘True Remedy’: Jonathan Edwards' Soteriological Perspective as

Observed in His Revival Treatises." Scottish Journal of Theology 48, no. 2 (1995): 185-210.

MichaŃe ChoiŊaski. The Rhetoric of the Revival: The Language of the Great Awakening

Preachers. Aufl. Vandenhoeck & Ruprecht, 2016.

Moga, Dinu. "Jonathan Edwards and His Methodology Promoting Concern for Revival."

Perichoresis (Oradea) 17, no. 1 (2019): 71-89.

Parks, Jessica, ed. Jonathan Edwards: A Guide to His Life and Writings. Faithlife Author

Guides. Bellingham, WA: Faithlife, 2017.

Winiarski, Douglas Leo. Darkness Falls on the Land of Light: Experiencing Religious

Awakenings in Eighteenth-Century New England. Chapel Hill: Published for the Omohundro Institute of Early American History and Culture, Williamsburg, Virginia, by the University of North Carolina Press, 2017.

 

[1] Unless otherwise noted, all Scripture is referenced in the King James Version.

[2] Jessica Parks, ed., Jonathan Edwards: A Guide to His Life and Writings, Faithlife Author Guides (Bellingham, WA: Faithlife, 2017).

[3] Ibid.

[4] Ibid.

[5] Ibid.

[6] Ibid., 19-20.

[7] Jonathan Edwards, The Works of President Edwards (Worcester: Isaiah Thomas, Jun. 1808), 26.

[8] Ibid, 28.

[9] Ibid, 29.

[10] Ibid, 29-33.

[11] Jonathan Edwards, The Works of President Edwards (Worcester: Isaiah Thomas, Jun. 1808), 34.

[12] Ibid, 37–38.

[13] Ibid, 38-39.

[14] Ibid, 43.

[15] Jonathan Edwards, The Works of Jonathan Edwards, vol. 1 (Banner of Truth Trust, 1974), 615-620.

[16] Ibid, sect 1 (entire negative section), 261-266.

[17] Ibid, sect 2 (entire positive section), 266-269.

[18] The period is fascinating, this would have been around or after the Counter-Reformation. The Baptist religion was just beginning to form. See, Gaustad, Edwin S. (Edwin Scott), and Leigh Eric. Schmidt, The Religious History of America. Revised edition (San Francisco: HarperSanFrancisco, 2002), 54-62.

[19] Ibid, sect 3 (entire application section), 269-277.

[20] Jonathan Edwards, The Works of Jonathan Edwards, vol. 1 (Banner of Truth Trust, 1974), 366-380.

[21] Ibid, 372.

[22] Ibid, 373.

[23] It is an interesting pattern to note that Jonathan Edwards’ begins with warning, and caution in his work before describing the work of the Lord. Ibid, 380-390.

[24] Ibid, 390-397.

[25] Ibid.

[26] Ibid, 397-420.

[27] Ibid.,

[28] Ibid, 421-430.

[29] Edwards’ pushed the efforts of a similar field guide, Life and Diary of Rev. David Brainerd, see Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust, 1974), 313-458.

[30] Paraphrasing Edwards, Scriptures representing true religion summed by love. See, Jonathan Edwards, The Works of Jonathan Edwards, vol. 1 (Banner of Truth Trust, 1974), 240.

[31] Ibid, 243-244.

[32] Ibid, 245-262.

[33] Ibid, 262-336.

[34] Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust, 1974), 311.

[35] Ibid, 283.

[36] Ibid, 281-283.

[37] Ibid, 284-293.

[38] Ibid, 295.

[39] Ibid, 312.

[40] Jonathan Edwards, The Works of Jonathan Edwards, vol. 1 (Banner of Truth Trust, 1974), 668.

[41] Ibid, 668–669.

[42] Ibid, 669-671.

[43] Ibid, 671-679.

[44] Ibid, 679.

[45] Collin Hansen and John Woodbridge, A God-Sized Vision: Revival Stories That Stretch and Stir (Grand Rapids, MI: Zondervan, 2010), 41.

[46] Winiarski, Douglas Leo. Darkness Falls on the Land of Light: Experiencing Religious Awakenings in Eighteenth-Century New England (Chapel Hill: Published for the Omohundro Institute of Early American History and Culture, Williamsburg, Virginia, by the University of North Carolina Press, 2017), Part Two: In a Flame.

[47] From Faithful Narrative, see Jonathan Edwards, The Works of Jonathan Edwards, vol. 1 (Banner of Truth Trust, 1974), 348.

[48] Thomas S, Kidd, The Great Awakening: The Roots of Evangelical Christianity in Colonial America (New Haven: Yale University Press, 2017), 23.

[49] MichaŃe ChoiŊaski. The Rhetoric of the Revival: The Language of the Great Awakening Preachers (Aufl. Vandenhoeck & Ruprecht, 2016), 115.

[50] Moga, Dinu. "Jonathan Edwards and His Methodology Promoting Concern for Revival."

Perichoresis (Oradea) 17, no. 1 (2019): 75, 79-80.

[51] Michael, Jinkins. “The ‘True Remedy’: Jonathan Edwards’ Soteriological Perspective as Observed in His Revival Treatises.” Scottish journal of theology. 48, no. 2 (1995): 198–202.

[52] “Old Lights” In Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).

[53] Proving, or providing Scripture towards a Scriptural basis of peace and unity, against Old Lights is out of the scope of this paper.

[54] “Old Lights” In Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).

[55] Collin Hansen, “Revival Defined and Defended: How the New Lights Tried and Failed to Use America’s First Religious Periodical to Quiet Critics and Quell Radicals,” Themelios 39, no. 1 (2014): 30.

[56] “Old Lights” In Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).

[57] MichaŃe ChoiŊaski. The Rhetoric of the Revival: The Language of the Great Awakening Preachers (Aufl. Vandenhoeck & Ruprecht, 2016), 78.

[58] Dickey, Jeff. American Demagogue: The Great Awakening and the Rise and Fall of Populism (First Pegasus books edition. New York: Pegasus Books, 2019), 127-128.

[59] Ibid, 128-129.

[60] “Old Lights” In Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).

[61] “New Lights” in Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).

[62] Dickey, Jeff. American Demagogue: The Great Awakening and the Rise and Fall of Populism (First Pegasus books edition. New York: Pegasus Books, 2019), 87.

[63] Ibid, 110.

[64] Dickey, Jeff. American Demagogue: The Great Awakening and the Rise and Fall of Populism (First Pegasus books edition. New York: Pegasus Books, 2019), 139-140.

[65] Collin Hansen, “Revival Defined and Defended: How the New Lights Tried and Failed to Use America’s First Religious Periodical to Quiet Critics and Quell Radicals,” Themelios 39, no. 1 (2014): 35.

[66] Dickey, Jeff. American Demagogue: The Great Awakening and the Rise and Fall of Populism (First Pegasus books edition. New York: Pegasus Books, 2019), 128-129.

[67] Ibid., 202-203.