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 are still in effect. Throughout this essay, this study is biographical. Studies a man who witnessed a revival in his own life, even one as significant as the Great Awakening. Jonathan Edwards, the Lord, used a preacher to document his experience of multitudes saved by the Lord, Jesus Christ. Yet, it is essential to recognize that, despite these extraordinary circumstances, there were consequences, factions, and overly sensitive opinions regarding awakenings. The question being posed here is whether they were right or their response is considered “nothing new under the sun.” This topic is essential for modern scholars, as they have witnessed the rise of Pentecostalism, the 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 of 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 to revivals included Scriptural basis, following effects that benefited, and mitigated the impact of the First Great Awakening through Jonathan Edwards’ definition of revival. Revivals and awakenings are magnificent events that have impacted American history.[1] Before defining revival, it is essential to consider Edwards’ childhood. Born into the Connecticut colony, he was brilliant enough to attend Yale at the age of 12.[2] Two years later, received a Master's from Yale University.[3] Furthermore, two years after working at Yale, he later received a pastorate from his father in Northampton; it was there that the revivals would begin.[4] While much of his life coincided with times when many came to Christ (which will be discussed later), Edwards chose to retire, serve in missions in Massachusetts, become president at Princeton University, and pass into glory due to an illness of smallpox.[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 discuss the life of Edwards, it is now 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 discussion of defining a revival from the perspectives of other writers. It is also important to note that Edwards provides extensive Scripture to support his beliefs, which is particularly notable for a biographical research paper. Some Scripture will be emphasized, but not all of it will be covered. 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 and even attend Sunday night services, but they showed no concern for their walk; hence, Edwards proposed a fellowship gathering to address this dilemma. In 1735, Edwards notes that his entire town was filled with the presence of God, as the people were filled with praise and worshiped 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 following paragraph continues this conversation about how sinners feel during this time.

This document provides observations on the town during the 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 loser 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, an 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 grasp spiritual subjects (Scripture), gaining comprehension and conviction through various means.[13] In his writing of "Revival in New England," Edwards is criticized for judging others' status regarding salvation, as mentioned in this piece.[14] This document helps others understand the’ landscape Edwards experienced among his congregation and throughout the country. The Narrative of Surprising Conversions touches on Jonathan’s initial thoughts about revival.

Jonathan Edwards explores conversions and various other aspects related 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 are reflected in this theology of redemption. This work presents Edwards' perspective on biblical theology, God’s sovereignty, and glorification. The next area describes the signatures of the Spirit of God.

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] The author of this essay 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 confessing Jesus Christ, overcoming the world, and great regard for Scripture (Eph. 2:20Spirit, the spirit collectively gather Spirit, the spirit of truth and love of God and people.[17] It is worth noting 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 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 personal experiences, rather than the specific circumstances in New England. This work comprises numerous sections, which will be outlined in this section, focusing on the portions related to revival. The first section emphasizes the importance of good discernment and judgment in responding to the 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 in relation to the 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 God's work, reverence, and the necessary obligations.[23] Some of these are great pastoral applications while conversing on other theological subjects (primarily emphasizing Babylonian Captivity).[24] Part three offers unique insight into ministers who are blamed for committing heinous 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 a positive reinforcement of the Lord's work, focusing on removing stumbling blocks, advancing this work, and addressing general inquiries.[28] Reading through Edwards’ works, it is essential to note his compassion and observance of New England, as it did indeed 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 awakenings, his Treatise on Religious Affections primarily addresses 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 signs of potentially positive or negative religious affection related to holiness.[32] Throughout Jonathan Edwards’ approach, there are about twelve signals of unique religious affection. This plays a significant part in his revival (and in today’s world) as one of the key factors is his motive. Edwards’ experiences in his hometown alone (even before circuit riding), these motives 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, emotionally driven, holy 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 that churches in Scotland pray and memorialize 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 worship.[37] Revivals and awakenings occur, often accompanied by 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, eschatological views of the Antichrist, novelty, and concludes with thoughts on 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, his motives, his understanding of religion, his biblical theology, and the outpouring of the Spirit. This paragraph will discuss Edwards’s 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 highlights a significant emphasis on the Law, with the world silenced, the earth being guilty before the Lord (Rom. 3:19). He continues to discuss how every person on the planet is guilty of sin. Edwards provides two reasons why these individuals would stop (according to Paul): righteous boasting and an excuse against the Law.[41] It is fascinating to note that, as a scholar, he attributes a significant portion of his entire body of work to addressing 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 about the unbeliever’s mind, including excuses, the logic of God’s nature, and rejection.[43] Ending with the grace of the Lord through Jesus Christ, as this homily comes to a close.[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 reviewed the selected significant works of Jonathan Edwards, it is now time to discuss his views on revival, as presented in his writings.

Considering Jonathan Edwards’ works, it is time to review other writers' views of Jonathan Edwards. Collin Hansen and John Woodbridge observed that when Edwards’ revival began, “Edwards spurred on the revival with one of his most famous sermons, preached in August 1734. In “A Divine and Supernatural Light,”[45] this is important because it began during this period and continued for many years afterward. 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 fantastic events. Thomas Kidd notes that The Faithful Narrative, or The Faithful Narrative of the Remarkable Revival of Religion, represents a revival for Evangelicalism and promotes revivals by local churches.[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 came to understand the reality of imagination and Puritan mysticism.[51] Other writers who have written on Jonathan Edwards have contributed to his definition of revival, specifically that it is a work of the Lord, undertaken for the glory of God and the response of man. With numerous motives to distinguish, pastors and preachers must respond appropriately as the Lord reveals Himself. Provided that the ministers teach, Christians evangelize, and sinners become saved. The next area explores the Old Lights and their consequences.

Old Lights and Repercussions

Jonathan Edwards's approach to revivals included a Scriptural basis, as well as the following effects that benefited and mitigated the impact of the First Great Awakening through the influence of Old Lights and their 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 the early church leaders 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 revolved around the preacher 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 a 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 of being unredeemed (Davenport) were 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 emerged in the churches of New England. Reid notes that this movement (and New Lights) was 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) regarded this fact, pursuing the safety of orthodox ecclesiology by maintaining high standards 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, as well as the following effects that benefited and mitigated the impact of the First Great Awakening through the New Lights and their 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 were 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 each other constantly, not in the sphere of heresy.[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 most significant successful ministry endeavors will be successful before sin or (fill in the blank) calms down. Notably, the Old/New Lights conversation began with Davenport, as Chauncey established his preaching brigade, opposing the New Birth.[64] The next area discloses the consequences of this unique group.

While the New Lights and the Old Lights had a profound impact on congregations in numerous ways, it is essential to consider their effects on the broader community. 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 challenging to adhere to a theological standard (in terms of procedure and methods, rather than 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, making strength perfect in weakness (2 Cor. 12:9). To give the benefit of the doubt to New Light, they also held similar views to the Old Lights, but had a nuanced view of Lord-manifesting 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 legally extreme in his evangelism approaches, which Yale-New Lights took advantage of, explaining that their tutors have unredeemed and hardened hearts.[66] The First Great Awakening became tainted as these issues continued to plague 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 was achieved, it came 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 key takeaways, beginning with Jonathan Edwards, the Old/New Lights, and concluding 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 a sad, depressive need begins to emerge 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 was unsure 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 stScriptureripture. This allows for a vivid opportunity to witness the situation. Third takeaway, revivals and awakenings are complex. Comprehending, obeying, and surrendering to the Lord can be even more challenging. He will speak to the ministers and Christians about whether to conduct an altar call, believe in Jesus Christ, or strive for growth 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 transform individuals, those who teach Scripture and lead congregations. The Old Lights and the New Lights are part of this franchise, dividing the reality of this significant life event. The author would like to highlight a unique aspect 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 a proper grounding. If the Old Lights had trouble with legalism from the New Lights, it is right to discuss this one-on-one, in a discipleship manner. 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 pertain to theological ecclesiology and the doctrine of the church. Learning from the siblings in Christ who have overcome old divisions is necessary for addressing salvation issues. Otherwise, it is essential 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 that successful ministry efforts may still 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 essential truths to comprehend during revivals and awakenings.

Conclusion

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

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 his work with warnings and cautions 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 drew on 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 are summed up 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] Ibi.d, 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] ThomasS, 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).

Scriptureing, 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.