In the religious non-prelatical world of England, the Presbyterian churches were undergoing a transformation, and were, by 1750, prevailingly Arian. The English Congregationalists resisted Arianism, but they, also, felt its influence, as well as that of Arminianism, and they began to attach less importance to creeds, and to develop a broader tolerance of many shades of religious belief. New England sympathized more with the Congregational movement, but, as interest in both was awakened, English thought came to have great influence in the religious development of New England during the next half-century. Broadly speaking of these progressive changes, Connecticut, and Connecticut-trained men in western Massachusetts, developed the so-called New Divinity, while Massachusetts clergy, especially those of her eastern section, favored that liberal theology which, after the Revolutionary period, gave rise to the Unitarian conflict. The older religious controversies had concerned themselves with church polity, or, popularly speaking, with what men thought concerning their relation to God through his church, in distinction from doctrine, or what men felt should be their attitude towards God and their fellow-men. Pushing aside polity and doctrine, the twentieth century emphasizes action, or man's reflection of the life of Christ. Doctrine came to the front with Jonathan Edwards. In his opposition to the Arminian teaching of the value of a sincere obedience to God's laws and "the efficacy of means of grace," Jonathan Edwards asserted the Calvinistic idea of the sovereignty of God, and maintained that justification was by faith alone; but his idea of justification held within it the duty of personal responsibility in loving and obeying God. Edwards, though defining love as general benevolence, a delight in God's holiness, and the essence of all true virtue, did introduce, as factors in personal religion, the will and the emotions. These characteristics of true, personal religion, as his mind, influenced by the Great Awakening, conceived and elaborated them, he set forth in his "Religious Affections," published in 1746. In his "Qualifications for Full Communion," 1749, he again dwelt upon the same theme; but his main purpose was to uproot the Half-Way Covenant practice and the Stoddardean view of the Lord's supper. He attempted to do this by exposing the inefficiency of "means," and at English Arminianism in particular Edwards leveled his "Freedom of the Will," [i] published in 1754. His friend and disciple, Joseph Bellamy, put forth in 1750 "True Religion Delineated," wherein he advances from Edwards's limited atonement theory to that of a general one. [j] In 1758, Bellamy, in brilliant dialogue, replied to "A Winter's Evening Conversation Upon the Doctrine of Original Sin in which the Notion of our having sinned in Adam and being on that Account only liable to eternal Damnation, is proved to be unscriptural," a book by Rev. Samuel Webster of