16: The Great Awakening

Christian History Magazine—Issue 28: The 100 Most Important Events in Church History The Great Awakening Peaks (1740) (Mark A. Noll)

In the fall of 1740, a farmer near Hartford, Connecticut, heard life-changing news. Nathan Cole was a conventionally religious man whose conscience had been increasingly troubled by an unmet need for God. The news was that the young revivalist George Whitefield would be preaching twelve miles away in Middletown. Immediately, as Cole later wrote, “I … ran to my pasture for my horse with all my might,” and with his wife hastened to Middletown “as if we were fleeing for our lives.” They arrived just in time to see Whitefield mount the scaffold that had been erected for his sermon. To Nathan Cole the young British evangelist “lookt almost angelical.” But it was Whitefield’s message that changed his life: “My hearing him preach gave me a heart wound; by Gods blessing my old Foundation was broken up, and I saw that my righteousness would not save me.” After several more months, Cole was confident that he had been reconciled to a gracious God.

Cole became a genuine follower of Jesus Christ and that story was repeated thousands of times during the Great Awakening.

Christian History Magazine lists the Great Awakening as one of the 100 most important events in Church History.

Last time I taught we looked at the reformation in France and we saw that biblical Christianity was all but driven from the public square in France.

Last week when Gary taught we looked at the enlightenment.

As you know both France and America had revolutions during the era of the enlightenment. As you also probably know, those revolutions produced very different results. One produced the Reign of Terror and Napoleon, the other a Constitutional Republic. I’m convinced one of the reasons for that is our topic this morning. Just prior to the American Revolution, the colonies experienced a move of God’s Spirit we call “The Great Awakening.”

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“The Great Awakening knew both the frown and the smile of God. It restored both the tears of repentance to colonial Christianity and the joy of salvation.” - Bruce Shelly

The first thing we need to ask when considering it is, awakened from what? To do that, we’ll start by looking at what religion was like in the colonies in the early 18th century as well as the spiritual condition of the people.

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RELIGION IN THE AMERICAN COLONIES IN THE EARLY 18TH CENTURY

We saw that the Puritans, having been persecuted for their faith, came to the American colonies to set up a society where they could worship God as their conscience dictated and not as the established state church dictated.

But in some cases, we find that the problem, from their perspective, was not that there was a state church but that the state church was not the correct one. So, while they wanted freedom to worship contra the state church in their country of origin, they, in some places, began to restrict those within their new jurisdiction who were not part of the established church here.

The Old Religion in a New World: The History of North American Christianity The Colonial Period

Before the mid-eighteenth century, church and state were bound together more closely in New England (with the exception of Rhode Island) and the Chesapeake colonies of Virginia and Maryland (along with South Carolina) than they were in England at the same time.

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Roger Williams, one of our Baptist forefathers, didn’t like that state of affairs.

He said:

“But who is to decide who truly fears the Lord? The magistrate has no power to enforce religious demands. The laws of the First Table of the Ten Commandments are not regulations for a civil society or a political order. They belong to the realm of religion, not politics.”

With which the government of the Massachusetts Bay Colony were in strong disagreement.

Who’s Who in Christian History (Williams, Roger)

Williams was also concerned about the relationship between the civil and church authorities in New England. Williams believed that the existing government, which set the civil authorities over the church, was fundamentally wrong. He believed that the civil government was responsible to preserve law and order, but that it had no authority to influence or interfere with religious belief and practice.

Who’s Who in Christian History Williams, Roger

Williams’s criticism of the existing authorities, coupled with his outspoken demeanor, resulted in his banishment from New England in 1635. He fled southward in January of the following year, where he bought land from the Indians and founded the colony of Rhode Island. He named its first settlement Providence in recognition of God’s help and guidance. Soon after this time he founded America’s first Baptist church (1639).

Sometimes, even more serious things than getting banished happened to dissenters:

The Old Religion in a New World: The History of North American Christianity (New England Puritanism)

During the period of 1659–1661, the legislature of the Massachusetts Bay Colony sentenced to death and executed by hanging four Quakers who persisted in returning to the colony after they had been sent away. One of them, a woman named Mary Dyer, is memorialized with a statue outside the Massachusetts state house.

Among Quakers they are known as the “Boston Martyrs.” Several other Quakers were sentenced to death but later had their sentences commuted and were banished from the colony by being “Whipped out,” chased with whips from town to town.

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As a result of this:

“In 1684 England revoked the Massachusetts charter, sent over a royal governor to enforce English laws in 1686, and in 1689 passed a broad Toleration act."

Source:Wikipedia

So, in an ironic twist, the British crown is making the colonists in Massachusetts honor religious freedom.

In Connecticut, Congregationalist churches were supported by mandatory taxes, ministers’ salaries were paid out of the public coffers, much like the Church of England system they had left.

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In what was known as the middle colonies, New York, New Jersey, Pennsylvania, there tended to be more religious diversity and religious freedom.

In the southern colonies, primarily Virginia and the Carolinas, Anglicanism prevailed, particularly, among the aristocratic ruling classes.

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The Old Religion in a New World: The History of North American Christianity A Colonial Revival

In 1700, Congregationalists and Anglicans constituted almost two-thirds of all churches in the thirteen colonies;

That would begin to change with the Great Awakening.

The original charter for Georgia was more inclusive than most for the time. Georgia was designed to be a refuge for those being persecuted for religion or other things in the Old World.

There was only one religious group officially prohibited in Georgia. Anyone know who that was?

The only religious group specifically forbidden by her charter were Roman Catholics. At a time when Jews were not welcome many places, several Jewish families were allowed by James Oglethorpe to settle in Savannah. (“A History of Georgia,” University of Georgia Press, p. 22) where they became productive citizens and built a synagogue. In fact, the synagogue in Savannah is the third oldest in the United States, founded in 1733.

One thing to remember is Georgia was considered a buffer between the Spanish to the south and the English to the north so this exclusion of Catholics was as much a political consideration as a religious one.

So, you had, almost like the cantons of reformation era Switzerland, different regions having different religious flavors some officially enforced by the government, others less so.

What turned this diverse group of colonists into a more unified group capable of fighting the British, drafting a document calling for no established church by the government and becoming one nation? Among the things that did that was the ‘Great Awakening.’

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THE SPIRITUAL CONDITION OF THE PEOPLE

Christian History Magazine—Issue 23: Spiritual Awakenings in North America Patterns of Spiritual Renewal

Awakenings are usually preceded by a time of spiritual depression, apathy and gross sin, in which a majority of nominal Christians are hardly different from the members of secular society, and the churches seem to be asleep

The Great Awakening just prior to the revolutionary era was no exception. I think there’s a lesson in that for us. We sometimes assume past times, especially past times in our nation were always more religious than today. Understanding that’s not the case and that God worked in those situations can be a great source of hope for us.

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In 1683, Rev. Samuel Tory of Weymouth, MA wrote:

Christian History Magazine—Issue 23: Spiritual Awakenings in North America Solomon Stoddard in New England

there hath been a vital Decay, a Decay upon the very Vitals of Religion, by a deep Declension in the Life, & Power of it; that there is already a great Death upon Religion, little more left than a name to live; that the things which remain are ready to die; and that we are in great Danger of dying together with it.

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The Works of Jonathan Edwards, Volume 1 Chapter VIII: “Narrative of Surprising Conversions,” &c.

“There has been a great and just complaint, for many years, among the ministers and churches of Old England, and in New, (except about the time of the late earthquake there,) that the work of conversion goes on very slowly, that the Spirit of God, in his saving influences, is much withdrawn from the ministrations of his word; and there are few that receive the ministrations of the gospel, with any eminent success upon their hearts

We sometimes forget that by 1720 on the eve of the Awakening, America had been settled by the English for 100 years. They’d become prosperous and spiritually complacent much like the people of Israel enjoying God’s bounty in the Promised Land but forgetting from whence the bounty came - much also like our own circumstances today.

It was into this environment that the Lord graciously sent revival.

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BEGINNINGS OF THE ‘GREAT AWAKENING’

As with the Reformation in Europe, there were precursors, men who set the stage upon which the event itself would flourish. One of those men was Solomon Stoddard.

Stoddard was the pastor of Northampton Church in Massachusetts from 1672 - 1729, fifty-seven years. He was so influential that he was nick-named the “pope” of Northampton. He was famous (or infamous) for opening up communion at his church to anyone who wanted to take it as long as they were not living a publicly scandalous life. Prior to then, only church members who showed good evidence of conversion were allowed to participate. While this seems counter-intuitive to sound church leadership, Stoddard’s goal was the salvation of the lost. He viewed communion as illustrative of salvation and felt that allowing even those who may be unbelievers to “commune” with the Body of Christ was evangelistic.

He was a stalwart preacher of sin, repentance and righteous living. The church in Northampton experienced five “harvests” during his time there, times when conversions increased noticeably.

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He wrote a book in 1714 called “The Nature of Conversion and the Way Wherein it is Wrought” where he said:

“Every man is under the Dominion of sin, or delivered from the dominion of sin. Those that are not converted, are under the dominion of sin, enemies to God, spiritually dead; but they that are converted, and delivered from the dominion of sin, subject to God, and spiritual­ly alive; therefore conversion must be in the twinkling of an eye: If there were any consi­derable time wherein this work were a doing, then at that time the man would neither be un­der the dominion of sin, nor delivered from the dominion of sin; there would be a considera­ble time wherein he would be neither dead nor alive, and so neither in an estate of condem­nation nor justification: But surely, the next moment after his being freed from the domi­nion of sin, he is subject to God. The same moment wherein he is delivered from sin, he is an holy man.”

Source: The nature of saving conversion, and the way wherein it is wrought. By the Rev'd. learned, and eminently pious, Mr. Solomon Stoddard of Northampton, New-England, first published A.D. 1719. (ox.ac.uk)

In 1724, five years before his death, Stoddard’s grandson came to the church in Northampton to be an assistant minister alongside his grandfather.

Does anyone know who Solomon Stoddard’s grandson was?

His name was Jonathan Edwards and it was under Edwards’ influence and leadership, along with that of George Whitfield, that the Great Awakening really got its legs.

Another precursor to revival was Theodore Frelinghuysen a Dutch Reformed minister in New Jersey. Bruce Shelly says:

“Shortly after arriving in the colonies he stirred the feelings of his solid Raritan valley farmer parishioners with his impassioned appeals and enjoyed a great “ingathering of new members.” (p. 345)

There was also the work of William Tennent and the “Log College”

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Atlas of Christian History The Great Awakening

William Tennent Sr. (1673–1746) spread enthusiastic piety and offered training to ministers at his ‘log college’ at Neshaminy, Pennsylvania.

Tennent founded the college, which met in a log cabin, in 1727 as a Presbyterian seminary to train pastors. It’s providential that the Lord worked in someone’s life to train pastors right as he’s reviving his church who would then need those pastors.

In 1746 when the College of New Jersey (later Princeton) was founded, Tennent and several men affiliated with the Log College became the first trustees.

Anyone know what the College of New Jersey became?

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GEORGE WHITEFIELD

It’s not accurate to say the Great Awakening was caused by George Whitefield but...

“The Great Awakening, both in England and America was not caused by Whitefield, but he served as…the catalyst of a spiritual and social ferment that had been brewing for more than a decade.” (a)

Whitefield was born in Gloucester, England on December 14, 1714 and God gave him the desire to be a minister of the gospel from very early in life. He was also recognized as a gifted orator from early on. J.R. Andrews in his early biography of Whitefield said:

“George was always chosen to ‘make the speeches’ (when the mayor would annually visit the school he attended)…He possessed an excellent memory…he used to imitate clergymen reading the prayers, after which he usually wound up preaching to the boys who assembled around him.” (1)

He later went to Oxford University and while there, a professor lent him the book “The Life of God in the Soul of Man” by Henry Scougal. Upon reading it, Whitefield said:

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“I never knew what true religion was till God sent me that excellent treatise. God soon showed me that true religion was union of the soul with God, and Christ formed within us. Not till then did I know that I must be a new creature. Like the woman of Samaria, I wrote letters to my relations, telling them there was such a thing as a new birth; they thought I was going beside myself.” (2)

In 1736 he was ordained in the Church of England and preached his first sermon. That same year, he decided that God was calling him to be a missionary to the new colony of Georgia. As all the arrangements for that are being made, he begins to preach in the cities of Bristol and London with thousands coming to hear him.

Here’s the unique thing about Whitefield that portends how God is going to use him in the colonies, he preached out in the open, something that was uncommon in that day and was very frowned upon by the established church. It’s said that he was preaching one day at Bermondsey Church in London and was made aware that about a thousand people were outside listening because the church was full. This gave him the idea of preaching to people outside where the size of the church did not limit the size of the crowd and where those who might not normally come to the church could as well.(3)

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Many pastors in that day thought this was inappropriate and this wasn’t always met with approval. One of his journal entries says:

“I was honored today with having a few stones, dirt, rotten eggs, and pieces of dead cat thrown at me.”

Despite this, he would carry around a portable pulpit, set up in an area and being to preach. One thing mentioned over and over when reading about Whitefield was his amazing voice. He was able to preach to thousands in the days before amplification and be heard by all. One account from his journal says:

“At four I hastened to Kingswood. There were about 10,000 people to hear me. The trees and hedges were full. All was hush when I began; the sun shone bright and God enabled me to preach for an hour with great power, and so loudly that all, I was told, could hear me. The fire is kindled in the country, and I know, all the devils in hell shall not be able to quench it.” (4)

In 1736, Whitefield traveled to the new colony of Georgia and from that point on made several trips to the American colonies, seven in all. He ended up dying here on that final trip.

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During these trips, he traveled hundreds of miles and preached hundreds of times with great success. Many credit him with consolidating the Awakening and making it colony-wide event rather than a series of unconnected local revivals.

A History of Christianity in the United States and Canada George Whitefield

When he preached in New England during the fall of 1740, Whitefield addressed crowds of up to 8,000 people nearly every day for over a month. This tour, one of the most remarkable episodes in the whole history of American Christianity, was the key event in New England’s Great Awakening

In the fall of 1740 after preaching all over New England including Boston, New Haven and Cambridge, to thousands of people he writes:

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“It is the seventy-fifth day since I arrived at Rhode Island. My body was then weak but the Lord has much renewed its strength. I have been enabled to preach one hundred and seventy-five times in public, besides exhorting very frequently in private.” (5)

If I understand that correctly he preached 175 times in 75 days or an average of over two sermons per day! His motto was said to be:

“No nestling on this side of eternity” (6)

Whitefield took seriously the charge of go into all the world and preach the gospel and the Lord honored that work with the conversion of many souls.

We could stop there, and many do when talking about Whitefield but it’s important when we learn about history to be honest about the failings of our heroes as well as their virtues. Only one perfect man has ever lived and that’s the Lord Jesus Christ.

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WHITEFIELD AND SLAVERY

Unlike many in his day, Whitefield decried the inhumane treatment of slaves in the American colonies:

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Christian History Magazine—Issue 38: George Whitefield: 18th c. Preacher & Revivalist Slaveholding Evangelist (Mark Galli)

“Your dogs are caressed and fondled at your tables; but your slaves who are frequently styled dogs or beasts, have not an equal privilege. They are scarce permitted to pick up the crumbs which fall from their masters’ tables.… Although I pray God the slaves may never be permitted to get the upper hand, yet should such a thing be permitted by Providence, all good men must acknowledge the judgment would be just.”

Also, unlike many he desired and sought the conversion of slaves and readily preached to them, even in racially mixed settings where black and white people would be at the same open air meetings.

When the colony of Georgia was founded, slavery was prohibited by its charter. The founders wanted Georgia to be a colony of middle-class farmers with small land holdings as opposed to Virginia and the Carolinas that were run by aristocratic plantation owners with very large holdings of land. They wanted Georgia to be more egalitarian and saw slavery as an impediment to that (The Slave Trade Act would not be passed by Parliament until 1807)

Unfortunately, that didn’t last and Whitefield, sadly, had something to do with it not lasting.

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One of Whitefield’s legacies is the Bethesda Orphanage in Savannah. He cared deeply for the children there and often used his evangelistic meetings to take up contributions for the orphanage. This is the oldest charitable organization in the United States still operating. It operates today as Bethesda Academy, a private school for boys, grades 6 - 12. Sadly, it is was also the catalyst for Whitefield’s support for slavery in the colony of Georgia.

The finances of the orphanage weighed heavily on Whitefield and he was continually worried about it being able to earn enough money between donations and the produce of the estate to keep the orphanage going.

J.R. Andrews writes in his biography of Whitefield published in 1864:

“Such being his views (on slavery being legalized in Georgia), we cannot feel surprised, however much we may regret, to find that he was desirous of introducing slavery at Bethesda. When he wrote to the Georgia trustees, informing them of his intention to make the orphan house at Bethesda a seminary for training up young men for the ministry, he asked for their permission to use a limited number of slaves for the cultivation of the land; ‘without which’ he adds, ‘I do not think the estates in the province can ever be cultivated, or Georgia become a flourishing colony.”

Sadly, the trustees granted this permission and that opened up the doors for slavery in Georgia.

Again, a lesson for us here. The temptation to pragmatism is strong. But as Christians, should not take an ends justify the means position. We choose means based on their conformity to the word of God and leave the ends to God.

It is better to obey God and fail at what you want to do, no matter how good it is, than to succeed at it by disobeying God.

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Historian Thomas Kidd says:

“Instead of condemning Whitefield as irredeemable, I would suggest that we let his faults—which we can see more clearly with 300 years of hindsight—caution us instead. Even the most sincere Christians risk being shaped more by fallen society than by the gospel.”

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JONATHAN EDWARDS

Now back to Jonathan Edwards. As they used to say in the newsreels, when we last left our hero, he was helping his grandfather at Northampton Church.

When Solomon Stoddard died in 1729, Jonathan Edwards took over as the pastor at Northampton Church.

One source said if Whitefield was the Great Awakening’s preacher, Edwards was its apologist. Not that Edwards didn’t preach as well but he also defended the events of the Awakening from its detractors.

He wrote a book called:

A History of Christianity in the United States and Canada (Jonathan Edwards)

“Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton, and the Neighbouring Towns and Villages of the County of Hampshire, in the Province of the Massachusetts-Bay in New-England”

In this work he:

A History of Christianity in the United States and Canada Jonathan Edwards

described a time of renewal that had descended upon Northampton after Edwards preached a lengthy series of sermons on justification by faith.

As you’ll remember, many of the traditional church leaders scoffed at things like open air preaching and mass conversions and Edwards sought to defend those things as a legitimate work of God.

Perhaps his most famous sermon of the time was “Sinners in the Hands of an Angry God.”

“Sinners in the Hands of an Angry God is a sermon that was preached by Jonathan Edwards on a few (likely three) occasions, but most famously on July 8, 1741, in Enfield, Connecticut. That day, God used Sinners in the Hands of an Angry God to produce powerful conviction and repentance among those who heard it, with many people coming to faith in Christ. It is the most famous sermon of the first Great Awakening and one of the most famous sermons in Christian history.”

Source: GotQuestions.org

What you don’t often hear is that the most famous time he preached it, he didn’t finish it.

The sermon text was

Deuteronomy 32:35 “Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.’”

The point of the sermon was that only the mercy of God is keeping people out of Hell and He can choose to withdraw that mercy at any moment.

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“The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire …there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up.”

You often hear that people went almost mad with emotion during the preaching of this sermon but that wasn’t always true. When he first preached it at Northampton, that didn’t happen.

However, on July 8, 1741 when he preached it at Enfield, CT, things were different.

“There was a wide and general revival occurring at the time of his preaching. But what is even more important to understand is that the place where Edwards preached the sermon was, up until the moment when Edwards preached, distinctly resistant to the revival. While in nearby towns, many were being converted—one church received 95 new members into the church on one Sunday alone—Enfield was becoming notorious for resisting the work of God at the time.”

Source: This Day in History: Jonathan Edwards Preaches “Sinners in the Hands of an Angry God” | Crossway Articles

On this Day as Edwards preached “Sinners in the Hand of an Angry God:”

“Such was the impact of his preaching that the people listening shrieked and cried out, and the crying and weeping became so loud that Edwards was forced to discontinue the sermon. Instead, the pastors went down among the people and prayed with them in groups. Many came to a saving knowledge of Christ that day.” (Crossway)

God used that sermon on that day to plow up the hard hearts of the people of Enfield, CT.

Many have pointed out that a survey of Edward’s preaching finds many more references to God’s mercy, love, compassion, etc. than to so-called hell-fire and brimstone so, while “Sinners in the Hands...” is often the broad brush used to characterize his preaching, it’s not accurate to say that’s how he always preached. It’s also not accurate to imply that the sermon was somehow inappropriate. While that is not how ministers should always preach if a minister never preaches that way, that’s a problem too.

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Edwards is described this way:

A History of Christianity in the United States and Canada (Jonathan Edwards)

“Jonathan Edwards was a theologian overwhelmed by the majesty and the splendor of the divine. The major themes of his theology are the greatness and glory of God, the utter dependence of sinful humanity on God for salvation, and the ethereal beauty of the life of holiness. Edwards was not only a fervent Christian person; he was also a theological genius. He spent part of his time studying the best philosophy and science of his day, especially from his near-contemporaries Isaac Newton and John Locke, in order to explore the workings of the world that Edwards believed God had made for his own glory”

Edwards died on March 22, 1758 just a few weeks after becoming president of Princeton University. His post was so new that his wife and children had not yet joined him there. He was killed by the new smallpox vaccine which was still experimental.

Afterwards, his wife Sarah wrote this to her daughter:

“My very dear Child, what shall I say? A holy and good God has covered us with a dark cloud! …The Lord has done it. He has made me adore His goodness that we had him so long. But my God lives: and He has my heart. Oh, what a legacy my husband and your father has left us! We are all given to God; and there I am, and love to be.” - Sarah Edwards

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THE LEGACY OF THE ‘GREAT AWAKENING’

The Book “History of Christianity in the United States & Canada” calls the Great Awakening America’s first truly national event.

A History of Christianity in the United States and Canada The Awakening and America

The revivals also served as something of a melting pot, giving immigrant communities more contact with other colonists

Many of those who opposed the Awakening were Church of England ministers:

A History of Christianity in the United States and Canada The Awakening and America

After the Awakening, Anglicans were the object of even more suspicion because of their indifference to revivals. And when it was again suggested that a bishop should be sent to the colonies, many North Americans were distressed at the prospect of losing the religious freedoms that the revivals had won. Such resentment had more than casual implications when political tensions rose between the colonists and Parliament. Suspicion of the Church of England fueled the larger distrust of England.

“The effect of Great Awakening unity was an attitude that went against the deferential thinking that consumed English politics and religion. Rather than believing that God’s will was necessarily interpreted by the monarch or his bishops, the colonists viewed themselves as more capable of performing the task. The chain of authority no longer ran from God to ruler to people, but from God to people to ruler. The children of revivalism later echoed this radicalism and popular self-righteousness in the American Revolution, when self-assertion turned against the tyrannical ways of George III. It was not to any church that the signers of the Declaration of Independence appealed to, but directly to the “Supreme Judge of the World”.

Source: Significance of the Great Awakening: Roots of Revolution (great-awakening.com)

The revival also led to the establishment of several colleges, including Princeton, Rutgers, Brown and Dartmouth universities. Dartmouth, for example, was founded to educate Native Americans in the Christian faith and to train congregational ministers.

But most importantly was the coming to Christ of thousands of people and the increase in spirituality among the American population.

A History of Christianity in the United States and Canada In the Wake of Revivals

In Connecticut, for which good records remain, an average of eight people had joined each of the colony’s congregations each year from 1730 to 1740. (This formal step usually required a testimony to God’s work of grace in one’s life.) But in 1741 and 1742, at the height of the Awakening, the average reached thirty-three a year. Similar rates of growth were experienced elsewhere, as in the Carolinas following renewed Baptist preaching in the 1750s.

(1) Life of Whitefield, J.R. Andrews, 1864, p.2

(2) Ibid, p. 7

(3) Lives of Eminent Christians, John Frost, 1856, p. 856

(4) Sketches from Church History, S.M. Houghton, 1980, p. 197

(5) Frost, p. 859

(6) Andrews, p. 110

(a) George Whitefield’s Bethesda, Robert V. Williams, 1968