He edited in 1860 The Atonement, a collection of essays by various hands, prefaced by his study of the "Rise of the Edwardean Theory of the Atonement."
Partly owing to its own faults and partly owing to the stress of political excitement which followed it, the Edwardean revival was followed by nearly half a century of lethargy, during which the chief interest centred in the gradual growth of doctrinal controversy.
From 1791 onwards revival work again became prominent with results which far surpassed those of the Edwardean period.
See Joseph Tracy, The Great Awakening (Boston, 1842); Samuel P. Hayes, "An Historical Study of the Edwardean Revivals," in The American Journal of Psychology, vol.
Of his immediate followers Joseph Bellamy is distinctly Edwardean in the keen logic and in the spirit of his True Religion Delineated, but he breaks with his master in his theory of general (not limited) atonement.
He edited his father's incomplete History of the Work of Redemption, wrote in answer to Stephen West, A Dissertation Concerning Liberty and Necessity (1797), which defended his father's work on the Will by a rather strained interpretation, and in answer to Chauncy on universal salvation formulated what is known as the " Edwardean," New England or Governmental theory of the atonement in The Necessity of the Atonement and its Consistency with Free Grace in Forgiveness (1785).
His place in the Edwardean theology is principally due to his defence against the Universalists of his father's doctrine of the atonement, namely, that Christ's death, being the equivalent of the eternal punishment of sinners, upheld the authority of the divine law, but did not pay any debt, and made the pardon of all men a possibility with God, but not a necessity.
(1897), pp. 960-964; Samuel P. Hayes, " An Historical Study of the Edwardean Revivals," in American Journal of Psychology, vol.
(1903), pp. 3-22; and The Edwardean, a Quarterly Devoted to the History of Thought in America (Clinton, New York, 1903-1904), edited by W.