Lectures 76-77, Scotland 2, America PDF

**Nov.26, 2024** **Historical Theology 3: Reformed Baptist Seminary** **[Lecture 75:] The Evangelical Revival in Scotland, Part 2, Precursors to the Great Awakening in America** [Comment]- already considered the 18^th^ century evangelical revival as it occurred in England and in Wales Last time...

**Nov.26, 2024** **Historical Theology 3: Reformed Baptist Seminary** **[Lecture 75:] The Evangelical Revival in Scotland, Part 2, Precursors to the Great Awakening in America** [Comment]- already considered the 18^th^ century evangelical revival as it occurred in England and in Wales Last time we got so far as to consider the background leading up to the Evangelical Revival in Scotland The political background and the controversy over patronage What is patronage? The now united parliament, joining in one body England and Scotland, passed an Act in 1712 granting the sole right to appoint ministers in a church to the landowners This right now belonged exclusively to landowners, (either the local gentry or the crown itself) This produced great strife in the Church in Scotland, as well as weakened the quality of the kind of ministry many received in their churches We considered what that was about and that it really came down to a battle for the gospel itself.... Eventually some evangelically minded Scottish Presbyterian churches seceded from the National Church, forming their own presbyteries and assemblies.... Where the people could choose their own pastors But there were some evangelicals who remained in the National Church, though it continued to drift further and further away from the puritan faith of the Scottish Covenantors This was the situation in the early decades of the 18^th^ century But now the question is, Did the great revival that began to break out in England and Wales in the 1730's have any effect in Scotland as well? The answer is yes, so let's learn a little bit about this[^1^](#fn1){#fnref1.footnote-ref} While there was a more localized revival that occurred in the parish church of Nigg in Easter Ross in 1739... The world was his parish.. Being a Calvinist, there was almost a natural bond between Whitefield and the Scottish Presbyterian Evangelicals He and his brother Ebenezer Erskine are two of my favorite preachers to read...etc... Their sermons are full of Christ, and they were great men of God Whitefield accepted the invitation He arrived in Scotland on July 29^th^, 1741 and, at first, things went well The people of the Secession churches gave him a warm reception and his preaching was well received But soon Whitefield's relationship with the Seceders began to deteriorate And for two reasons They urged Whitefield to renounce Episcopacy, the form of church government in the English church (the Anglican church) that Whitefield remained a part of... Whitefield refused, pleading instead, as Needham puts it, for an attitude of mutual forbearance and toleration [Comment]- was difficult for these men These men also wanted Whitefield to refuse to preach in congregations that were part of the National Church of Scotland... Which they, of course, saw as corrupt Again, Whitefield refused Now to be as fair as possible, the Erskines, I think, were concerned that if Whitefield preached for churches that remained in the National church it would compromise the gospel I think we might call it a kind of double separation view But since they are part of a larger church body that has compromised the gospel and treated harshly those who preach it.... Well, Whitefield was unwilling to accept this Well, having been rejected by the Seceders, Whitefield now found reception among the Evangelicals who had remained in the Church of Scotland Eventually, Whitefield began to preach in the open air in Edinburgh with great effect to crowds numbering in the thousands In this his first visit to Scotland he remained for 13 weeks The most famous episode of the Scottish revival took place at Cambuslang and Kilsyth, near Glasgow You'll often read, or hear, this referred to as the Cambuslang Revival Encouraged by Whitefield's example the minister of the Cambuslang parish church, William M'Cullough, began holding preaching services every night in 1742, assisted by other ministers These meetings were in the open air Many of his hearers came under deep conviction of sin It reached its high point when George Whitefield himself arrived, during his second visit to Scotland, and preached at Cambuslang Here is an excerpt from Whitefield's journal for June 19^th^, 1742... "At mid-day I came to Cambuslang, and preached at two to a vast body of people; again at six and again at nine at night. Such commotions, surely, were never heard of, especially at eleven o'clock at night. For an hour and a half there was much weeping, and so many falling into such deep distress, expressed in various ways, as cannot be described. The people seemed to be slain in scores. Their agonies and cries were exceedingly affecting. Mr. M\'Cullough preached, after I had done, till past one in the morning; and then could not persuade the people to depart. In the fields all night might be heard the voices of prayer and of praise." Robe, much like Jonathan Edwards did in New England, wrote a defense of the revival against its detractors entitled, *Narrative of the Extraordinary Work of the Spirit of God in Kilsyth* (1742) There were many, many conversions So, let's begin to consider now the Great Awakening, or as it's also called, the first Great Awakening But right now, we keep our focus on the 18^th^ century and the first Great Awakening in the American colonies Let's begin with what I'm calling.... I. **[Precursors to the Great Awakening in the Colonies]** Or we might call these some of the early sprinkles that were harbingers of the showers of blessing that were soon to follow I'll not review all of that 1. **[Precursors to the Great Awakening among the Dutch Reformed in New Jersey]** There are evidences of a genuine and more localized, or regional, revival that occurred in the Dutch Reformed Church in the 1720's under the ministry of Theodore Frelinghuysen He was steeped in the writings of the Puritans and his ministry was a powerful and awakening ministry\.... He preached for a more genuine and sincere Christianity and devotion to Christ... This actually resulted in division within the American Dutch Reformed community The controversy continued until 1734, when reconciliation was finally achieved And there were significant numbers of conversions that took place under his preaching 2. **[Among the Presbyterians]** This was in the Middle Colonies, Pennsylvania and, again, New Jersey This centered primarily around the Tennent family... The father, William Tennent, and then primarily through the ministry of his oldest son, Gilbert Tennent Gilbert graduated from Yale College in 1725 and in 1726 he was called to the city of New Brunswick, Pennsylvania His task was to establish a new Presbyterian congregation there It was while he was there that he came under the influence of the powerful preaching of Theodore Frelinghuysen He also emphasized the importance of conviction of sin, and the sufficiency of Christ alone as the Savior of sinners A similar revival began to happen in the nearby New Jersey town of Freehold, through the preaching of his younger brother John Tennent The controversy was partly over the extent to which a minister must subscribe to the Westminster Confession of Faith Those of English Puritan background were less concerned about strict confessional subscription, and more concerned with authentic Christian experience and personal piety In other words, apparently, they favored a kind of subscription in which you subscribe to the doctrinal positions set forth in the confession, while allowing scruples over words and expressions After the revival began, the strict subscriptionists used their voting power in the Synod to require jot-and-tittle subscription to the whole Confession The Awakeners, as Needham calls them, formed their own school for training men It was located just outside Philadelphia in Neshaminy How dare you do that!! William Tennent and the Log College ignored the resolution, and kept on training their own ministers In the same year its successor came into being, the College of New Jersey in 1746 In 1739 when Whitefield came preaching in Philadelphia and the surrounding area, a strong friendship will be forged between him and the Tennents 3. **[The Congregationalists in New England]** While the first generation of Puritan settlers in New England were marked by a high level of spiritual life and vitality, things began to change... We considered the influence of the Half-Way covenant and other factors Edwards began his ministry there in 1727 as an assistant, or co-pastor, with his maternal grandfather, Soloman Stoddard We learned about Stoddard in an earlier lecture When Stoddard died two years later, Edward's became the congregation's sole preaching pastor First the people of the town had something of a reputation of being a contentious people For a decade or so before Edwards arrived the town had been torn with persistent political division[^4^](#fn4){#fnref4.footnote-ref} According to Edwards, on the one side were the chief men in the town, those with positions of authority, who were wealthy and owners of large portions of land Another challenge was the lax moral behavior of the young people[^5^](#fn5){#fnref5.footnote-ref} It could be argued that there was an economic element to this George Marsden in his biography of Edwards points out that, "The social conditions for young people in western New England had become trying. Families were large, five to nine children on average. During the seventeenth century the town of Northampton had distributed open land to sons as they came of age. That practice, plus scattering tracts and maintaining meadows for common cultivation, had provided a strong economic base for the communalism integral to the Puritan cultural ideal. But after 1705 there was no more land available except some distributed in 1730 to encourage a new settlement at Southampton"[^6^](#fn6){#fnref6.footnote-ref} Well as farmers in Northampton began to consolidate their land holdings, "the gap between the well-to-do landowners and the less prosperous was growing, contributing to long-standing political antagonisms"[^7^](#fn7){#fnref7.footnote-ref} But then how did this effect the young people Well, with no land available, young people were living longer with their parents... And they were postponing marriage The average age of marriage had risen roughly three years "Young people from their mid-teens until their later twenties were likely in this in-between situation"[^9^](#fn9){#fnref9.footnote-ref} It was harder to launch out on your own and to start your own family So increasing numbers were living with their parents will into their twenties The older "young" people are, the more independently minded they tend to be and also putting off marriage leads to greater temptation Edwards describing the situation wrote, "just after my grandfather's death, it seemed to be a time of extraordinary dullness in religion; licentiousness for some years greatly prevailed among the youth of the town; they were many of them very much addicted to night-walking, and frequenting taverns, and lewd practices"[^10^](#fn10){#fnref10.footnote-ref} Premarital sex had become more commonplace And as long as the couple married, it was hardly even frowned on Quoting Edwards again, "And there is not that discountenance of such things as there formerly used to be. It is not now such a discredit; 'tis not accounted a blot and disgrace to a person."[^12^](#fn12){#fnref12.footnote-ref} Edwards was now responsible for the spiritual oversight of somewhere in the area of 1,300 people..... So, these were the conditions in Northampton In late 1734 and into 1735 the town began to experience an extraordinary outpouring of the Spirit Edwards wrote about it, giving gripping details of some of the conversions that occurred in his highly influential work entitled, *A Narrative of Surprising Conversions* And it contributed to a heightened degree of hopefulness and expectancy that greater days of blessing might lie ahead Here are some excerpts from Edward's account "A great and earnest concern about the great things of religion and the eternal world, became universal in all parts of the town, and among persons of all degrees, and all ages. The noise amongst the dry bones waxed louder and louder; all other talk but about spiritual and eternal things, was soon thrown by; all the conversation, in all companies and upon all occasions, was upon these things only, unless so much as necessary for people carrying on their ordinary secular business. Other discourse than of the things of religion would scarcely be tolerated in any company. The minds of people were wonderfully taken off from the world, it was treated amongst us as a thing of very little consequence"... "This work of God, as it was carried on, and the number of true saints multiplied, soon made a glorious alteration in the town: so that in the spring and summer following, 1735, the town seemed to be full of the presence of God; it never was so full of love, nor of joy, and yet so full of distress, as it was then. There were remarkable tokens of God's presence in almost every house. It was a time of joy in families on account of salvation being brought to them; parents rejoicing over their children as new born, and husbands over their wives, and wives over their husbands. The doings of God were then seen in His sanctuary, God's day was a delight, and His tabernacles were amiable. Our public assemblies were then beautiful: the congregation was alive in God's service, everyone earnestly eager to drink in the words of the minister as they came from his mouth; the assembly in general were, from time to time, in tears while the word was preached, some weeping with sorrow and distress, others with joy and love, others with pity and concern for their neighbors"[^14^](#fn14){#fnref14.footnote-ref} But this leads us now from precursors to the Great Awakening to... **Take a Break Here** **[Lecture 76:] The Great Awakening Itself** II. **[The Great Awakening Itself]** In 1740, having crossed the Atlantic, George Whitefield arrived in Boston and began preaching there and in the surrounding areas This was followed by a preaching tour throughout Connecticut He also preached in Edward's church with great blessing.... Let me give you an interesting account of his visit with Edwards Whitefield arrived through the forest trails at Northampton on Oct. 17, 1740 "Mr. Edwards is a solid, excellent Christian, but, at present, weak in body. I think I have not seen his fellow in all New England. When I came into his pulpit, I found my heart drawn out to talk of scarcely anything beside the consolations and privileges of the saints, and the plentiful effusion of the Spirit upon believers....In the evening, I gave an exhortation to several who came to Mr. Edward's house." First, he had him speak to his children Then they rode five miles to Hatfield for a sermon there And then a service at Northampton at four in the afternoon Whitefield preached two sermons the next Sunday in Edward's church That same week Sarah Edwards, Jonathan's wife, wrote a letter to her brother ,and here is what she said about Whitefield's preaching The mistakes she speaks of are not stipulated, but we do know for sure one of the things that concerned Edwards, because he had a conversation with George about it Quoting Edwards, "I thought Mr. Whitefield liked me not so well for my opposing these things, and though he treated me with great kindness, yet he never made so much an intimate with me, as of other men" Quoting Dallimore again, "It was during these days, that, unknown to Edwards, Whitefield was undergoing deep disappointment over his proposal of marriage (to someone), and his sorrow was manifestly increased during his few days at the Edwards' home. In the comfort and assistance that Mr. and Mrs. Edwards were to one another, he could not fail to see that he had been wrong in assuming that marriage would prove detrimental" (page 540) He said.... "Felt wonderful satisfaction in being at the house of Mr. Edwards. He is a Son himself, and hath also a Daughter of Abraham for his wife. A sweeter couple I have not yet seen. Their children were dressed, not in silks and satins, but plain, as becomes the children of those who, in all things ought to be examples of Christian simplicity. She is a woman adorned with a meek and quiet spirit, talked feelingly and solidly of the Things of God, and seemed to be such a help meet for her husband, that she caused me to renew those prayers, which, for many months, I have put up to God, that he would be pleased to send me a daughter of Abraham to be my wife.[^16^](#fn16){#fnref16.footnote-ref} It had a profound effect, upon New England Congregationalists, Baptists, Presbyterians, Dutch reformed and even some Anglicans But the awakening in the south in Virginia and further south was longer, and continued on into the period of the revolutionary war, which lasted from 1775-1783 Whitefield's preaching in the South produced amazing effects.... Not only among the white population but among African Americans as well And, of course, Whitefield is not the only preacher whose ministry was unusually owned in America during this time In fact, Whitefield died at the age of 55 while on a preaching tour in America In his preaching travels he had arrived at the home of Rev. Jonathan Parsons, Pastor of the Old South Presbyterian Church in Newburyport But by that time, the street in front of the house had filled with people, and as he made his way up the stairs several of them were at the door begging him to preach Smith reported that, "I...found him reading the Bible with Dr. Watts Psalms lying open before him. He asked me for some water and gruel, and took about half his usual quantity; and kneeling down by the bedside, closed the evening with prayer" That night he had a severe asthma attack and died He was buried in the crypt of the Old South Presbyterian Church He wrote a number of works about the revival, defending the revival, and seeking to open up the true nature of authentic spiritual experience while exposing its counterfeits *Thoughts Concerning the Present Revival in New England* (1743) And *Treatise on Religious Affections* (1746) In spite of the powerful effects of Edward's preaching during the local revival in 1734-35, and then in the larger awakening in 1740... You may remember that his predecessor at Northampton was his grandfather Solomon Stoddard, who had pastored the church for 60 years Edwards, at first, followed his grandfather's practice but over the course of the Awakening, he began to question this and to change his views He taught about this carefully and patiently, and he wrote about it, but many in the congregation were not happy about this They did not want to change what had been practiced under Stoddard In addition, there were a couple of other things that contributed to a strained relationship with some of his people It was an illustrated manual for midwives This was being passed around and became a source of fascination and giggling and obscene and lewd talk But the matter was a bit more complicated than that According to one source I read an increasing number were trying to get access to the book and were even agreeing to make payments to see it He preached a sermon on a relevant text and called for a church meeting to follow the service After the committee was formed and a time for meeting at the Pastors' parsonage was agreed on, Edwards then read a list of the names of the young adults who were required to be present It was an unexpectantly and shockingly long list But according to Timothy Dwight, Edward's grandson who became the 8^th^ president of Yale College, "through mere forgetfulness or inadvertence on his part", Edwards failed to distinguish between the names of those accused and those who were simply being called to be witnesses or to give information" And the public mention of their names horrified and angered many of the families It was a huge mistake on Edward's part Writing about this, Ian Murray tells us, that, "Observing their seniors to be disunited, the ringleaders gathered confidence and their disdain of the minister and of the committee of the church became more serious than their initial offense. Called to the parsonage in order to express penitence, some engaged in playing 'leapfrog' in the yard while waiting to be interviewed, while another climbed to an upstairs window to view a few girls who were also waiting to see the Committee. Simeon Root was overheard to say to his companions, 'What do we here? We won't stay here all day long,' while his brother, Timothy, commenting on the dress of the minister and certain members of the committee, declared, 'They are nothing but men moulded up of a little dirt; I don't care a \_\_\_for any of them.'. The matter was closed by June 3^rd^ when the two Root brothers were required to confess their 'scandalously contemptuous behavior towards the authority of this Church' but it would seem that the action was ineffective." Around the same time, something else occurred that put a strain on his relationship with some of the folks in his congregation... It concerned the delicate matter of the pastors' salary Because of the unsettled state of New England currency at this period, Edwards and his family struggled to get by... In discussions about his salary in the church, there were some who criticized Edwards and accused him of lavish and excessive spending However, to make a long story short, the main, and we might say real, or at least the straw that broke the camel's back issue, was his change on the Lord's Supper And in 1750 he was dismissed as the pastor of the church From there he went on to become a missionary to the Indians in the frontier village of Stockbridge, Massachusetts.... Until he was appointed President of New Jersey College in Princeton His presidency was short-lived There was an outbreak of small pox in the Princeton area in 1757-58 At that time there had been developed an early form of inoculation and Edward's took the inoculation And he died on March 22, 1758 His wife Sarah died six months later Let's consider now... III. **[The Effects of the Awakening Among Presbyterian's in Virginia]** Here we are introduced to a man named Samuel Davies who lived a relatively short life He was of Welsh descent and was born in 1723 and died in 1761 Another Samuel, Samuel Blair was a graduate of the log college Well modeling it after the log college, he started his own theological and ministerial training school called, Fagg's Manor Classical School Davies became a Presbyterian minister, and some have argued that he was the greatest, most gifted preacher America has ever produced Here is a witness describing his preaching "Whenever he ascended the sacred desk, he seemed to have not only the attention, but all the various passions of his auditory entirely at command. And as his personal appearance was noble and venerable, yet benevolent and mild, so he could speak with the most commanding authority, or melting tenderness, according to the variation of his subject. With what majesty and grandeur, with what energy and striking solemnity, with what powerful and almost irresistible eloquence, would he illustrate the truths and inculcate the duties of Christianity! Mount Sinai seemed to thunder from his lips, when he denounced the curses of the law, and sounded the dreadful alarm to guilty sinners. The solemn sense of the last judgment seemed to rise in view, when he arrained, tried, and convicted, self-deceivers and hypocrites. And how did the balm of Gilead distill from his lips, when he exhibited a bleeding Savior to sinful man, as a remedy for the wounded heart and guilt conscience! In a word, whatever subject he undertook, persuasive eloquence dwelt upon his tongue; and his audience was all attention. He spoke as on the borders of eternity, and as viewing the glories and terrors of an unseen world, and conveyed the most grand and affecting ideas of these important realities; realities which he then firmly believed, and which he now sees in the clearest light" Davies accepted a mission to Hanover County, Virginia in 1747 There were people living in the area of Hanover, who several years before this had begun to question and to challenge some of the teaching and practices of the Anglican Church... The story goes like this[^17^](#fn17){#fnref17.footnote-ref} When they read it, they realized that it expressed exactly what they had come to believe But handing the Governor the Confession of Faith, they said this book contains our faith The first presbyterian preacher who came among this flock was William Robinson in 1743 Apparently, he was well off and refused to receive any honorarium for his days of preaching among them The young man who became the beneficiary of that was Samuel Davies Under Davies influence, six Virginian Presbyterian congregations were planted, forming themselves into the presbytery of Hanover He eventually became president of New Jersey College from 1759-61 while also pastoring a Presbyterian church near there As he died at the young age of 37 from tuberculosis IV. **[The Effects of the Awakening among the Baptists]**[^18^](#fn18){#fnref18.footnote-ref} The Philadelphia Baptist Association was a Calvinist body of Baptists that founded in 1707 These northern reformed Baptists were greatly impacted by the Awakening In the 1740's and 50's this association sent out evangelists to spread the Awakening as far south as North and South Carolina This was to distinguish them from the Separate Baptists Who were the Separate Baptists in the South? Well, they were also Calvinistic Baptists, but the northern-sponsored regular Baptists were uncomfortable with the Separate Baptists However, eventually in 1787 their differences were resolved, and they were united around a common allegiance to the Philadelphia Confession But let's learn a little bit more about these Separate Baptists in the South The Baptist's in the South prospered greatly and chiefly through the ministries of two men, both from New England Shubal Stearns (1707-71) and Daniel Marshall (1706-84) Stearns was a native of Boston, MA who was converted under the preaching of George Whitefield... And in 1746 became a Congregationalist pastor at first But in 1751 he became a Baptist He and his congregation moved south to Hampshire, Virginia in 1754 The other Baptist pastor, Daniel Marshall, was born in Connecticut He also was converted under the preaching of George Whitefield He preached for several years as a Congregationalist lay evangelist in the colonies of New York and Pennsylvania After his first wife's death, he married the sister of Shubal Stearn,s Martha Inspired by Jonathan Edward's biography of David Brainerd, he and his wife became missionaries in 1750 to the Indians in the Delaware Valley That one church had an amazing, amazing influence in the spread of the gospel throughout the South Here is a description of Stearns given by another Baptist, Morgan Edwards Under the preaching of Stearns and Marshall there were many professions of faith, and spearheaded by these two men, Baptist churches spread rapidly throughout the South Now I alluded earlier to the fact that there was some friction between these Separate Baptists, who themselves were Calvinistic... And the Northern-sponsored reformed Regular Baptists It seems to me a lot of the difference had to do with personality, style and worship differences The Regular Baptists, also felt that many of the churches of the Separate Baptists were not properly structured and regulated Now at this point you might ask what about the Methodists Though there were some Methodists before this, the widespread influence of Wesleyan Methodism really begins with a man sent out by John Wesley to North America by the name of Francis Asbury So, we'll look at that later, and how it kind flows into the period of the second great awakening which is dated as beginning some time around 1790... And lasting with various ebbs and flows until around1840 Well, there is so much more that could be said about the first Great Awakening in America V. **[The Results of the Great Awakening in America]** 1. There were many conversions that gave every evidence of being genuine and resulted in multitudes of changed lives For example, in New England alone it's estimated that between 10 to 20% of the population were newly converted 2. An increase in the number of churches in the Colonies and the Renewal of Church life Quoting Needham, "In New England, the Awakening brought about a renewal of Congregational church life, and the unprecedented growth of Baptist churches (largely Calvinistic in theology). It has been estimated that around one hundred and fifty new Congregational churches were founded. As for Baptists churches, there were only twenty-five in the whole of New England in 1740, as the Awakening began to take hold; by 1804 there were three hundred and twelve..." "In the Southern Colonies, the chief outcome of the Awakening was the phenomenal growth of Baptists...No longer would Anglicanism be the exclusive or overwhelmingly dominant form of Protestantism" (in the South) 3. There was a greatly increased awareness of the necessity of the new birth and of personal conversion if a man is to be saved. 4. Politically the Awakening Strengthened a Democratic "Impulse" within American Protestantism Quoting Needham again, "This was bound up with the fact that intimately associated with the Awakening were vast, socially indiscriminate audiences in the open air" (comment) 5. The Great Awakening Also Introduced a Distinct Spiritual and Evangelistic Flavor into American Christianity Or, perhaps, it's more accurate to say a spiritual and evangelistic flavor that was more pronounced then was the case in previous generations But this was often within the bounds of the church, and within the boundaries of a thoroughly educated ministry.... This didn't die with the Great Awakening, but there were certain streams flowing out of the Awakening that were less characterized by these things And such men were sometimes mightily used by God It could be argued as well, that there was more emphasis on a kind of evangelism that is not within the walls of a state church, but outside the church All of that is good, it's not bad And there will begin to develop among many, as part of the American Evangelical landscape... It's revival or bust The idea that revival should be the norm, and if we're not experiencing revival we're in sin Also, with the emergence of democratic and republican ideals after the Revolutionary war, and a spirit of confidence in human rights and abilities... And even a gradual rejection of Calvinism among many American Christians, in favor of an Arminian conception of the freedom of the will and self-determination But all of this will have to wait until another time ::: {.section.footnotes} ------------------------------------------------------------------------ 1. ::: {#fn1} Drawing from Needham, Vol. 5.[↩](#fnref1){.footnote-back} ::: 2. ::: {#fn2} The information that follows concerning the conditions in Northampton at the time are taken from George Marsden, *Jonathan Edwards: A Life* (New Haven, Connecticut: Yale University Press, 2003)[↩](#fnref2){.footnote-back} ::: 3. ::: {#fn3} Ibid. 125, Marsden quotes from Edwards with no footnote reference here.[↩](#fnref3){.footnote-back} ::: 4. ::: {#fn4} Ibid..[↩](#fnref4){.footnote-back} ::: 5. ::: {#fn5} Ibid. 126[↩](#fnref5){.footnote-back} ::: 6. ::: {#fn6} Ibid. 150-151[↩](#fnref6){.footnote-back} ::: 7. ::: {#fn7} Ibid. 151.[↩](#fnref7){.footnote-back} ::: 8. ::: {#fn8} Ibid.[↩](#fnref8){.footnote-back} ::: 9. ::: {#fn9} Ibid.[↩](#fnref9){.footnote-back} ::: 10. ::: {#fn10} Ibid. Quoting from *Faithful Narratives, Works,* 4:146.[↩](#fnref10){.footnote-back} ::: 11. ::: {#fn11} Ibid.[↩](#fnref11){.footnote-back} ::: 12. ::: {#fn12} Ibid. Quoting from *Sin and Wickedness Bring Calamity and Misery on a People, Works,* 14:500-503.[↩](#fnref12){.footnote-back} ::: 13. ::: {#fn13} Ibid. 126-127. The quote is taken from a sermon by Edwards entitled, *Signs of God's Displeasure in the Removal of Useful People,* Sermon no. 119, Isaiah 3:1-2, Works of Edwards transcription (probably preached in summer of 1729)[↩](#fnref13){.footnote-back} ::: 14. ::: {#fn14} Jonathan Edwards, *Faithful Narrative of the Suprising Work of God in the Conversion of Many Hundred Souls in Northampton* (1737)[↩](#fnref14){.footnote-back} ::: 15. ::: {#fn15} Drawing from Iain Murray, *Jonathan Edwards: A New Biography*, 161-162.[↩](#fnref15){.footnote-back} ::: 16. ::: {#fn16} *George Whitefield's Journals,* Banner of Truth, 1989 edition, 476-477.[↩](#fnref16){.footnote-back} ::: 17. [[↩](#fnref17){.footnote-back}]{#fn17} 18. ::: {#fn18} I draw heavily from Needham in this section.[↩](#fnref18){.footnote-back} ::: :::