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Excerpt from Memoir of the Rev. William Adams, of Dedham, Mass: And of the Rev. Eliphalet Adams, of New London, Conn A general subscription of inhabitants at Ipswich, in December, 1618, contains the names of William Adams and William Adams, Jun. William Adams died in 1661. William Adams, Jun. died in January, 1659. It may be assumed with probability that these persons were father and son. A comparison of other facts makes it also tolerably clear that William Adams, Sen. had three sons who lived to manhood, and probably left posterity, viz: - 1. William, who died 1659. 2. Nathaniel, ascertained by Farmer to be son of William, Sen. 3. Samuel, of Ipswich, 1665. (Vide Farmer.) The Rev. William Adams, an esteemed minister of Dedham (ordained 1673), was undoubtedly the son of William Adams, Jun. In a Journal, kept by him, and subsequently to be copied in this Memoir, he refers to uncles N. A. and S. A., who appear to have been the guardians of his minority. This corresponds with our statement of the family. He mentions also a brother by the name of John; and this allows us to proceed a step farther in our list. William Adams, Jun., who died 1659, left two sons, viz.: - 1. William. 2. John. The following Memoir will attempt to trace the line of the first named of these sons. William Adams was born 27 May, 1650. We have his own authority for this date. He does not say where this event took place; but in all probability it was at Ipswich. From an allusion in his Journal to his "grandmother Starr," it may be supposed that his mother bore that name; but nothing more respecting her family has been ascertained. If the foregoing statement of his paternity be correct, he was left an orphan at the age of nine years. His means were slender; but being exceedingly desirous of a liberal education, he was assisted by his relatives to enter Harvard College, and was graduated at that institution in 1671. He came from thence with the esteem and respect of his teachers, and with a character for integrity, learning, and piety, that gave a pleasing promise of future usefulness. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
This issue of History of Universities, Volume XXXIII / 1, contains the customary mix of learned articles and book reviews which makes this publication such an indispensable tool for the historian of higher education.
This issue of the history of universities contains, as usual, an interesting mix of learned articles and book reviews covering topics related to the history of higher education. The volume combines original research and reference material. This issue includes articles on the topics of Alard Palenc; Joseph Belcher and Latin at Harvard; Queens College in Massachusetts; and university reform in Europe. The text includes a review essay as well as the usual book reviews.
The First Great Awakening, an unprecedented surge in Protestant Christian revivalism in the Eighteenth Century, sparked enormous of controversy at the time and has been a source of scholarly debate ever since. Few historians have sought to write a synthetic history of the First Great Awakening, and in recent decades it has been challenged as having happened at all, being either an exaggeration or an “invention.” The First Great Awakening expands the movement’s geographical, theological, and sociopolitical scope. Rather than focus exclusively on the clerical elites, as earlier studies have done, it deals with them alongside ordinary people, and includes the experiences of women, African Americans, and Indians as the observers and participants they were. It challenges prevailing scholarly opinion concerning what the revivals were and what they meant to the formation of American religious identity and culture. Cover image: NPG 131, George Whitefield by John Wollaston, oil on canvas, circa 1742. © National Portrait Gallery, London
The First Great Awakening was a time of heightened religious activity in the colonial New England. Among those whom the English settlers tried to convert to Christianity were the region's native peoples. In this book, Linford Fisher tells the gripping story of American Indians' attempts to wrestle with the ongoing realities of colonialism between the 1670s and 1820. In particular, he looks at how some members of previously unevangelized Indian communities in Connecticut, Rhode Island, western Massachusetts, and Long Island adopted Christian practices, often joining local Congregational churches and receiving baptism. Far from passively sliding into the cultural and physical landscape after King Philip's War, he argues, Native individuals and communities actively tapped into transatlantic structures of power to protect their land rights, welcomed educational opportunities for their children, and joined local white churches. Religion repeatedly stood at the center of these points of cultural engagement, often in hotly contested ways. Although these Native groups had successfully resisted evangelization in the seventeenth century, by the eighteenth century they showed an increasing interest in education and religion. Their sporadic participation in the First Great Awakening marked a continuation of prior forms of cultural engagement. More surprisingly, however, in the decades after the Awakening, Native individuals and sub-groups asserted their religious and cultural autonomy to even greater degrees by leaving English churches and forming their own Indian Separate churches. In the realm of education, too, Natives increasingly took control, preferring local reservation schools and demanding Indian teachers whenever possible. In the 1780s, two small groups of Christian Indians moved to New York and founded new Christian Indian settlements. But the majority of New England Natives-even those who affiliated with Christianity-chose to remain in New England, continuing to assert their own autonomous existence through leasing land, farming, and working on and off the reservations. While Indian involvement in the Great Awakening has often been seen as total and complete conversion, Fisher's analysis of church records, court documents, and correspondence reveals a more complex reality. Placing the Awakening in context of land loss and the ongoing struggle for cultural autonomy in the eighteenth century casts it as another step in the ongoing, tentative engagement of native peoples with Christian ideas and institutions in the colonial world. Charting this untold story of the Great Awakening and the resultant rise of an Indian Separatism and its effects on Indian cultures as a whole, this gracefully written book challenges long-held notions about religion and Native-Anglo-American interaction
In her Epilogue entitled "What Is His Greatness?", Ola Elizabeth Winslow stated in the first serious modern biography of Jonathan Edwards: "In a word, it is the greatness of one who had a determining art of initiating and directing a popular movement of far-reaching consequence, and who in addition, laid the foundations for a new system of religious thought, also of far-reaching consequence." After two and a half centuries since Edwards's death, Winslow's statement is undoubtedly true, and perhaps, more so now than ever. The recovery of Edwards pioneered by Perry Miller, Ola Winslow, and Thomas Schafer, among others, has become what is often referred to as an "Edwards renaissance," and has been made even more popular among lay people by John Piper, Stephen Nichols, and the like. Since the free online access of The Works of Jonathan Edwards by Yale University, dozens of books, and articles, as well as numerous dissertations, each year are written to seek a facet of Edwards's "greatness," and thus as an exemplar of his continued "far-reaching consequence." Jonathan Edwards, more than any other pre-revolutionary colonial thinker, grappled with the promises and perils of the Enlightenment. Organized by John T. Lowe and Daniel N. Gullotta, Jonathan Edwards within the Enlightenment brings together a group of young and early career scholars to present their propping the life, times, and theology of one of America's greatest minds. Many of these subjects have been seldom explored by scholars while others offer new and exciting avenues into well covered territory. Some of these topics include Edwards' interaction with and involvement in slavery, colonialism, racism, as well as musings on gender, populism, violence, pain, and witchcraft.