CHURCH HISTORY II Lesson 23

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CHURCH HISTORY IILesson 23
The Life of Jonathan Edwards
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Jonathan Edwards
The history of religious revival proves thatall
real, spiritual awakenings of the nationalmind
have been those in which God and notman, has
been the prime mover. Octavius Winslow
No man is more relevant to the present condition
of Christianity than Jonathan Edwards. . . . He
was a mighty theologian and a great evangelist at
the same time. . . .He was pre-eminently the
theologian of revival. If you want to know
anything abouttrue revival, Edwards is the man
to consult. D. Martin Lloyd-Jones
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Ancient Church History
Medieval Church History
Modern Church History
Reformation Counter Reformation
Apostolic Church
The First Medieval Pope
The Rise of the Holy Rom Emp
Apostolic Fathers
Rationalism, Revivalism, Denominationalism
The Crusades
Church Councils
Revivalism, Missions, Modernism
Golden Age of Church Fathers
The Papacy in Decline
The Pre-Reformers
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Why so little about J. Edwards?
Recent History
No Political/State Involvement
No Church Break
Secular Historians Cant Understand His
Significance
Reformed Theology Not Vogue
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When did Jonathan Edwards Live?

• 1607 Jamestown established
• 1621 First Thanksgiving, Plymouth, Mass.
• 1630 3,000 colonist live in VA 300 in Mass.
• 1680 William Penn receives charter for PA
• 1700 Boston, Mass. Has 7,000 people New York Has
  6,000 people

• 1706 Benjamin Franklin Born

• 1732 George Washington Born

• 1743 Thomas Jefferson Born

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An Overview of the Life ofJonathan Edwards
Age
1703 Jonathan Edwards born
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Jonathan Edwards Family Tree
Solomon Stoddard Esther Wareham
12 Children
Rev. Timothy Edwards Esther Stoddard
11 Children 10 girls, 1 boy
Jonathan Edwards Sarah Pierrepont
11 Children 3 boys, 8 girls
b - October 5, 1703 d - March 22, 1758
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An Overview of the Life ofJonathan Edwards
Age
1703 Jonathan Edwards is born
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1716 Enters Yale
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1721 Converted
1722 Called to Pastor in NY Presby. Congregation
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1724 Tutors at Yale Briefly
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1726 Assoc. Minister _at_ Northampton w/
Grandfather Solomon Stoddard
1727 Marries Sarah Pierrepont
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1729 Becomes Full Pastor at Northampton
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1734 Revival Breaks Out
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1737 Edwards Defends the Revival
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1740 1st Great Awakening
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1750 Dismissed as Pastor _at_ Northampton
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Jonathan Edwards dismissal from Northampton
Book Incident
Salary Issue
Admission to the Lords Table
Ungodly membership family loyalty
Results of His Dismissal
Opportunity to write
Missionary Outreach Emphasis
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An Overview of the Life ofJonathan Edwards
Age
1703 Jonathan Edwards is born
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1716 Enters Yale
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1721 Converted
1722 Called to Pastor in NY Presby. Congregation
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1724 Tutors at Yale Briefly
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1726 Assoc. Minister _at_ Northampton w/
Grandfather Solomon Stoddard
1727 Marries Sarah Pierrepont
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1729 Becomes Full Pastor at Northampton
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1734 Revival Breaks Out
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1737 Edwards Defends the Revival
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1740 1st Great Awakening
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1750 Dismissed as Pastor _at_ Northampton
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1751 Called to Stockbridge Pastor/Missionary
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1758 Accepts Presidency of the College of N.J.
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Jonathan Edwards -The Man
The only son of eleven children Entered Yale at
the age of 13 and graduated the head of his class
Wife - Sarah
3 sons all graduated from Princeton 8 daughters
3 daughters married Yale graduates, one
wasBurr, another Timothy Dwight fore bearer of 3
Yale presidents
She was criticized by some for being too
fashionable
Parsonage
Well ordered Sarah ran most of domestic
duties Often Jonathan would miss a meal because
of studies Numerous visitors
Aloofness/distance/reflective Constantly making
notes from his thoughts during his writing
periodhe was able to draw from these
thoughts Gracious, but not gregarious
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(No Transcript)
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Jonathan Edwards -The Pastor
Study - 13 hours a day in the study
His primary focus was the Lords day 2 sermons
on Sunday, 1 on Thursday
Personal communion with God must come first
Sermon Manuscripts
Written word for word reading sermons?
Outlines
Sermon Delivery
Edward did not visit his congregation unless
requested He did encourage visits into home/study
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The Writings of Jonathan Edwards
Unconverted

• Of Insects
• Of the Rainbow
• Of Light Rays
• Natural Philosophy
• Of Atoms
• Of Being

Newly Converted

• Resolutions
• Diary
• Miscellanies

Northampton

• A Faithful Narrative of the Surprising Work of
  God
• The Distinguishing Marks of a Work of the Spirit
  of God
• 1746 Some Thoughts Concerning Religious Affections

Stockbridge Ministry

• A Careful Strict Inquiry into the Modern
  Prevailing Notions of that Freedom of Will
• The Great Doctrine of Original Sin Defended
• The End for Which God Created the World

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The Great Awakening 1730-40s
The Great Awakening was a glorious work of God
whereby He causeda period of intense spiritual
revival and conversions that enlarged thechurch
with true members and quickened them to Christian
duty.
1720s - The Middle Colonies
1730s The New England Colonies
1740 1750s The Southern Colonies
George Whitfield common link between Great
Britain and Colonial Revivals.
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Opposition to the Great Awakening
1741 The Distinguishing Marks of a work of the
Spirit God, Applied to that uncommon Operation
that has lately appeared on the Minds of many
of the People of New England. Sermon given at
Yale
1742 Some Thoughts Concerning the Present
Revival of Religion in New England, in 1742.
378 page book
May 1743 400 ministers convened in Boston to
debate the validity of the recent revival
they publish a list of errors and disorders
denied that a true revival has occurred.
July 1743 a Counter Convention is called to
affirm revival
Old Lights vs. New Lights
Why this dissension split?
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Old Lights who were anti-revival, alienated by
the New Light criticism. Held to acold,
rational approach, to religion. With the new
Age of Reason, they rejectedCalvinism
particularly the doctrine of total depravity
Gods sovereign role insalvation. They opposed
the supernaturalism, the emotionalism and the
radicalismof the revival.
1. They were offended by the new type of
preaching.
2. They opposed experimental religion.
3. The Great Awakening brought a revived
orthodoxy into collision with ideas which had
been slowly replacing it.
4. There was a great dislike to the historic
Calvinism which was gaining strength thru the
Great Awakening.
Old Light reaction was so strong against the
revivals that by mid centurythe Congregational
churches were no longer a potent influence in New
Eng.
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New Lights were pro-revival and had sharp words
for those opposing the Great Awakening.
Tennent The body of the clergy were as great
strangers to the feeling experienceof the new
birth as Nicodemus who talked like a fool about
it. Isnt this the reasonwhy a work of
conviction and conversion has been so rarely
heard of, for a longtime, in the churches, till
of late, viz. That the bulk of her spiritual
guides werestone-blind and stoned-dead.
He also stated that all were Pharisees,
hypocrites, carnal unregenerate wretches,both
ministers and people, who do not think just as I
do, particularly as to the Doctrines of
Calvinism.
Whitfield said that, Many, nay most that preach
(in Conn Mass) I fear, donot experimentally
know Christ, yet I cannot see much worldly
advantage to tempt them to take up the sacred
function.
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Edwards believed that the revival did not
continue because friends of the revivalbegan to
focus on carnal enthusiasm and God was grieved.

Zeal became too fervent visions, revelations,
and strong impressions. Sudden physical
collapses, outcries, and swoonings. To many
noise,excitement and spiritual power were all
one.
Radicals James Davenport who preached long,
unprepared, ranting discourses in which he
attacked many leading ministers as
being unconverted. Was able to capitalize on the
emotions for popularity.
1746 A Treatise Concerning the Religious
Affections
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Jonathan Edwards His Contributions
Preacher
Revivalist
Missionary
Theologian