eous and availed
themselves of the means of grace. Stephen West (1735-1819), too,
out-Edwardsed Edwards in his defence of the treatise on the _Freedom
of the Will_, and John Smalley (1734-1820) developed the idea of a
natural (not moral) inability on the part of man to obey God. Emmons,
like Hopkins, considered both sin and holiness "exercises" of the
will. Timothy Dwight (1752-1847) urged the use of the means of grace,
thought Hopkins and Emmons pantheistic, and boldly disagreed with
their theory of "exercises," reckoning virtue and sin as the result of
moral choice or disposition, a position that was also upheld by Asa
Burton (1752-1836), who thought that on regeneration the disposition
of man got a new relish or "taste."

JONATHAN EDWARDS[3] the younger (1745-1801), second son of the
philosopher, born at Northampton, Massachusetts, on the 26th of May
1745, also takes an important place among his followers. He lived in
Stockbridge in 1751-1755 and spoke the language of the Housatonic
Indians with ease, for six months studied among the Oneidas, graduated
at Princeton in 1765, studied theology at Bethlehem, Connecticut,
under Joseph Bellamy, was licensed to preach in 1766, was a tutor at
Princeton in 1766-1769, and was pastor of the White Haven Church, New
Haven, Connecticut, in 1769-1795, being then dismissed for the nominal
reason that the church could not support him, but actually because of
his opposition to the Half-Way Covenant as well as to slavery and the
slave trade. He preached at Colebrook, Connecticut, in 1796-1799 and
then became president of Union College, Schenectady, New York, where
he died on the 1st of August 1801. His studies of the Indian dialects
were scholarly and valuable. 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 collected works were edited by his grandson Tryon Edwards in two
volumes, with memoir (Andover, 1842). His place in the Edwardean
theology is principally due to his defence again