State ownership and operation), see an article by Edgar Crammond in the Quarterly Review (London) for October 1909, which cites, among other works on the subject, Clement Edwards's Railway Nationalization (1898); Edwin A.
The success of Edwards's very respectable work seems to have provoked competition, and in 1765, at the instigation of Buffon, the younger d'Aubenton began the publication known as the Planches enlumineez d'histoire naturelle, which appearing in forty-two parts was not completed till 1780, when the plates' it contained reached the number of 1008 - all coloured, as its title intimates, and nearly all representing birds.
Among historical periodicals may be numbered the American Register (1806-1811), Stryker's American Register (1848-1851), Edwards's American Quarterly Register (1829-1843), the New' England Historical and Genealogical Register (1847), Folsom's Historical Magazine (1857), the New York Genealogical Record (1869), and the Magazine of American History (1877).
Edwards's Hemiptera-Homoptera of the British Isles (London, 1896); J.
His views were ably presented in his sermon Enthusiasm and in his Seasonable Thoughts on the State of Religion in New England (1743), written in answer to Jonathan Edwards's Some Thoughts Concerning the Present Revival of Religion in New England (1742).
Edwards's History of Illinois (1778-1833) and Life of Ninian Edwards (Springfield, 1870), E.
In spite of Edwards's able pamphlet, the impression had become widespread that " bodily effects " were recognized by the promoters of the Great Awakening as the true tests of conversion.
In 1749 he published a memoir of David Brainerd; the latter had lived in his family for several months, had been constantly attended by Edwards's daughter Jerusha, to whom he had been engaged to be married, and had died at Northampton on the 7th of October 1747; and he had been a case in point for the theories of conversion held by Edwards, who had made elaborate notes of Brainerd's conversations and confessions.
Edwards's grandfather and predecessor, Solomon Stoddard, had been even more liberal, holding that the Supper was a converting ordinance and that baptism was a sufficient title to all the privileges of the church.
Edwards's preaching became unpopular; for four years no candidate presented himself for admission to the church; and when one did in 1748, and was met with Edwards's formal but mild and gentle tests, as expressed in the Distinguishing Marks and later in Qualifications for Full Communion (1749) the candidate refused to submit to them; the church backed him and the break was complete.
In 1757, on the death of President Burr, who five years before had married Edwards's daughter Esther, he reluctantly accepted the presidency of the College of New Jersey (now Princeton University), where he was installed on the 16th of February 1758.
Perhaps the best criticism of Edwards's philosophy as a whole is that, instead of being elaborated on purely rational principles, it is mixed up with a system of theological conceptions with which it is never thoroughly combined, and that it is exposed to all the disturbing effects of theological controversy.
Edwards's reputation as a thinker is chiefly associated with his treatise on the Will, which is still sometimes called " the one large contribution that America has made to the deeper philosophic thought of the world."
There is no necessary connexion between Edwards's doctrine of the motivation of choice and the system of Calvinism with which it is congruent.
Edwards's controversy with the Arminians was continued in the essay on Original Sin, which was in the press at the time of his death.
Now beauty, in Edwards's view, always consists in a harmonious relation in the elements involved, an agreement of being with being.
It contains in fact nothing more questionable than an attempted deduction of the orthodox Nicene doctrine, unpalatable, however, to Edwards's immediate disciples, who were too little speculative to appreciate his statement of the subordination of the " persons " in the divine " oeconomy," and who openly derided the doctrine of the eternal generation of the Son as " eternal nonsense "; and this perhaps was the original reason why the essay was not published.
A contemporary account of it says that in spite of Edwards's academic style of preaching, the assembly was " deeply impressed and bowed down, with an awful conviction of their sin and danger.
Edwards's main aim had been to revivify Calvinism, modifying it for the needs of the time, and to promote a warm and vital Christian piety.
Samuel Hopkins laid even greater stress than Edwards on the theorem that virtue consists in disinterested benevolence; but he went counter to Edwards in holding that unconditional resignation to God's decrees, or more concretely, willingness to be damned for the glory of God, was the test of true regeneration; for Edwards, though often quoted as holding this doctrine, protested against it in the strongest terms. Hopkins, moreover, denied Edwards's identity theory of original sin, saying that our sin was a result of Adam's and not identical with it; and he went much further than Edwards in his objection to " means of grace," claiming that the unregenerate were more and more guilty for continual rejection of the gospel if they were outwardly righteous and availed themselves of the means of grace.
Jonathan Edwards' the younger (1745-1801), second son of 1 Besides the younger Jonathan many of Edwards's descendants the philosopher, born at Northampton, Massachusetts, on the 26th of May 1745, also takes an important place among his followers.
-There have been various editions of Edwards's works.
Park, the entire collection of Edwards's manuscripts loaned to him by Tryon Edwards was transferred to Yale University.
P. Fisher under the title, An Unpublished Essay of Edwards's on the Trinity.