afford, and the only consolation which it could | transgression, and procuring the favour of God, is suggest, would be such as are suited to the condition of creatures who might be deserving objects of divine protection and of divine love. equally delusive as the plea which is founded upon God's goodness, as opposed to some of his other attributes. Laying it down as an incontrovertible truth that God is holy and just, repentance makes no provision for the satisfaction of the infinite purity of the divine nature. An assertion, therefore, of its efficacy is but a repetition of the error already alluded to, which consists in appealing from the holiness of God to his mercy, and thus attempting to effect a separation which is impracticable, between the great and glorious attributes of the Almighty. Unless natural theology be capable of suggest There can be no ground of confidence to fallen and guilty creatures in the wisdom, power, or even the goodness of God, unless these perfections are separated from others of a different nature anless holiness, and justice, and truth, formed no portion of the glorious assemblage of divine attributes. As the Creator is not only infinite in wisdom, power, and goodness, but in holiness, justice, and truth, no approach unto him can be acceptable upon the foundation of the former class of attributes, which would be inad-ing those methods by which sinful creatures, such missible upon that of the latter. And as man is an erring and sinful creature, it must be apparent that human reason, which clearly demonstrates the holiness, and justice, and truth of God, is incapable of making any provision whereby guilty beings can be reconciled unto him, or of pointing out the way by which they may draw near unto his awful throne. The sinner's conscience convicts him of flagrant and oft repeated guilt, -suggests in no doubtful manner the indignation and wrath of a holy and righteous God, and even indicates the probability of punishment greater and more durable than any which can be inflicted in a fleeting and perishable state of existence. How are these terrors to be encountered by natural theology, even in its purest and most perfect form? What single feeble ray of hope can any or all of its doctrines pour into the distracted mind of the sinner? Where are its consolations to be found? Reason, perhaps, may suggest that God's goodness is infinite, and that as man is confessedly an imperfect being, God will forgive him, and not inflict upon him that punishment which his sins deserve. But what is this vaunted reason that dares to mark out a line of procedure for the great moral Governor of the world, which would compromise the purity and perfection of his divine nature! If we have evidence that God is good, we have also evidence that he is holy and just. We are not entitled, therefore, to suppose any circumstances under which he would act contrary to any of the perfections of his nature, or to imagine that his dispensations would be such as to exalt any one of these perfections above another, or to make the manifestation of a few of them be at variance with the bright assemblage of the whole. To pardon the sinner irrespectively of the claims of justice, might seem to some an act of goodness worthy of God; but to others who take an enlarged and comprehensive view of all the perfections of God, unconditional pardon must appear irreconcileable with the glory and majesty of the divine nature. And as far as the ordinary operations of God's moral government can be comprehended by us, we perceive that sin is a real cause of divine wrath, and that it is followed in the present world by pain, disease, and premature death. The shallow doctrine of repentance removing the guilt of as mankind confessedly are, can approach with confidence unto the throne of an infinitely just and all-holy God,-it is apparent that defects of an altogether irremediable character attach to it, which must render it at all times unsuited to the wants of our species, and utterly inefficient as a great and universal instrument of moral renovation. It is most certain, however, that it can suggest no such methods, but must make an unchanging appeal to the mercy of God-to the total neglect, and even to the disparagement of his infinite holiness, and his eternal justice. It is precisely where natural theology has failed; and where, under all possible circumstances, it must ever fail, that revelation comes to the aid of man, with all its treasures of knowledge and consolation. It is with man, as a fallen and guilty being, that it enters into communication; it is the very existence of sin and misery that forms the groundwork of that assistance and comfort which it affords. Acknowledging the infinite wisdom, and power, and goodness of God, it exalts them not into any undue pre-eminence, such as is subversive of the glory of other perfections of the divine nature. To the holiness and justice of God it does infinite homage and reverence; and the vindication of their inalienable claims is the main foundation on which the scheme of redemption rests. From the very moment that the parents of the human race fell into sin, both they and their posterity stood in an altered position with respect to the Creator; and every revelation of his will, which was made in the successive ages of the world, bore a prominent and unvarying reference to the melancholy change which had been introduced. The very first promulgation of the will of God, after the fall, dealt with man as a sinful being; and the original promise that the seed of the woman should bruise the head of the serpent, was but the earliest intimation of a plan for the satisfaction of the holiness and justice of God, which was developed, according to different modes, in the succeeding periods of Old Testament history, and at length received its final accomplishment on the cross of Calvary. The abandonment, by the Son of the Most High, of all the glory and happiness of the Godhead-His taking unto himself a human natureHis submitting to all the pains and sorrows of humanity-His magnifying and honouring the law of God by a perfect obedience His endurance upon the cross, of the penalty of imputed guilt, in all its intensity, constituted the foundation of the everlasting covenant of grace by which divine mercy is extended to the chief of sinners, consistently with the satisfaction of all the claims of divine justice, and upon a plan by which the interests of the one are reconciled with those of the other. The sufferings which Christ, our blessed Saviour, endured, were the penalty which holiness and justice exacted, on account of original and actual transgression; and in virtue of these sufferings alone could pardon be extended to the guilty. The debt which is due by the sinner is demanded of the holy and righteous Son of God, who, by reason of that sacrifice of infinite value which he offered up, was able to cancel and extinguish it, in behalf of all who believe in his name. Being justified by faith, they have peace with God, through our Lord Jesus Christ,"-even through the blood of the everlasting covenant. The adorable Son of the Most High, while he satisfied the claims of eternal justice by his sufferings, vindicated the purity and majesty of the law of God by his sinless obedience; and not only is the penalty of guilt remitted to believers, but through the imputation of the righteousness of Christ to them by faith, they are accepted as righteous in the sight of God. Nor is the admirable character of the Gospel revelation less conspicuously displayed in that effectual renovation which it accomplishes, through which the soul, that was once dead in trespasses and sins, is raised to the enjoyment of a new and spiritual life. Saving faith is the gift of God, and in all who believe in the Lord Jesus, the Spirit of the Father dwells. Through his mighty power a vital and effectual change is produced in their souls; they become "new creatures, being born not of blood, nor of the will of the flesh, nor of the will of man, but of God." They hate sin as dishonourable to Christ; and their faith in him produceth the peaceable fruits of righteousness. The spiritual life advances in their souls; the same divine agent who began the good work, continues to bring it forward until they are sanctified and "sealed unto the day of redemp tion." It thus appears that the revelation of the will of God, in the covenant of grace, through our Lord Jesus Christ, is the only true religion which is adapted to the condition of mankind as sinful beings. Any attempt, therefore, to oppose what are unfairly considered the doctrines of natural theology to the truths of revelation, betrays ignorance as well as presumption. However highly the religion of nature may be extolled by some, this is a fact, which can never be too often repeated, that it is essentially and radically defective in its principles, and can, under no possible circumstances, admit of application to the sinful state of human nature. The unavoidable conclusion, therefore, at which we must arrive is, that divine revelation is indispensably necessary for enlightening mankind in the knowledge of spiritual truth, and for opening up to them the only possible mode of salvation, through the blood of a crucified Redeemer. THE LATTER DAYS OF THE treatment which Mr Edwards had experienced at Northampton, excited a lively interest in his favour on both sides of the Atlantic. His correspondent, Dr Erskine, was exceedingly anxious that he should come to Scotland, but he shrunk from the thought of leaving his country, without an evident call to take such a step; and in the gracious providence of God, events soon occurred which rendered this unnecessary. Early in December 1750, Mr Edwards received pro posals from the church and congregation in Stockbridge, similar proposals were made to him by the "Society in London, for Propagating the Gospel in New England, and other parts adjacent," to become the missionary of the Housatonnucks or River Indians. This tribe being at that time located in Stockbridge, and its immediate vicinity, Mr Edwards accepted of both situations, and Mohawks, and some other tribes, showed a remarkable accordingly removed thither. desire to have their children educated, and, accordingly, to become their minister; and about the same time About this time the were induced to send them to school at Stockbridge. The French having been apprised of the exertions of the English, in behalf of these unenlightened wanderers, wished to enter into a league with them, and them to emigrate into Canada, so that the time in which immediately adopted every expedient to prevail upon Mr Edwards entered on his duties at Stockbridge, was one in which the welfare of the British Colonies was intimately concerned. It being found impossible to educate the children of the Indians, so long as they were allowed to remain erected, and, by the exertions of Mr Edwards, compewith their parents, commodious boarding schools were tent teachers were procured, and a regular system of education commenced. To teach the children the English language, Mr Edwards saw was absolutely requisite, their own language being, as he himself states, for communicating things moral and divine, or even things speculative and abstract." There being no Bible, too, in their own language, made this object one of still greater importance. Diligent and devoted though Mr Edwards was, his labours among the Indians were not crowned with corresponding success. During his residence at Stockbridge, he was accustomed to 66 extremely barbarous and barren, and very ill fitted preach two discourses in the week to the whites, as well as one, by an interpreter, to the Housatonnucks, and one to the Mohawks; and also to catechise, once a-week, the children of each of these classes of individuals. If his success then was small, no one can say that it arose from remissness on his part. In a letter to Mr M'Culloch of Cambuslang, Mr Edwards, in the year 1752, thus states the prospects of the mission: "The Indian affair, which the last year was attended with so pleasing and glorious a prospect, has since been unspeakably embarrassed, through the particular schemes of certain individuals, who are opposed, in their councils and measures, to the commissioners of the society in London, and are, to their utmost, striving to accomplish their designs in opposition to them, and in this great contest I am looked on as a person not a little obnoxious. They belong to a family of some note, who vigorously abetted and set forward my opposers at Northampton, and were a chief occasion of my removal from that town, to whom my settlement at Stockbridge was very grievous, who now take occasion to exert themselves to the utmost to weaken my interest and influence, and, I have all reason to think, would, if it were possible, undermine me, and procure my removal far hence. Many endeavours have been used to disaffect my people towards me, but all in vain. They are all firmly united to me, excepting the forementioned family. Endeavours have been used also, to disaffect some of the commissioners, but wholly in vain. They seem to have their eyes very wide open, as to their particular designs and schemes, and to the true spring of their opposition. We hope for an end of this lamentable contest before long. But its effects, hitherto, have been very sorrowful, especially with regard to the Mohawks." Mr Edwards was not allowed to live long in peace, but was exposed to continual opposition and annoyance from the family mentioned in his letter to Mr M'Culloch. In the report for 1752, which was read to the legislature, when Mr Edwards was at the distance of one hundred and fifty miles, many statements and insinuations were made with the obvious purpose of disparaging his character. In a letter which he wrote to head quarters, on the subject, he exposed the motives which actuated those who were bent on his removal, and ably and successfully vindicated his own character. of which was to deprive himself and family of their daily bread. In such a state of things, and with his mind thus distracted, did Mr Edwards complete his long formed plan, which was at length to cause such mighty changes in the systems of theology, and to force his unwilling opponents themselves to confess that it raised its author to the highest rank among metaphysicians, and entitled the name of Edwards to be handed down with that of a Locke and a Leibnitz. In July 1754, Mr Edwards had a most severe attack of ague and fever, which lasted until January. As may well be supposed, it wholly disqualified him for writing even to his correspondents, and greatly enfeebled his constitution. In the course of the spring following be commenced two other treatises, the one, 66 A Dissertation concerning the end for which God created the World," and the other, "A Dissertation concerning the Nature of True Virtue." The war of this year was most disastrous to the colonies, and the frontier settlements, of which Stockbridge was one, were exposed to unceasing anxiety and alarm, from their con stant liability to attack from the French and savages, In the autumn, several of the inhabitants of Stockbridge were killed by these marauders, in consequence of which it became a garrisoned town. In the year following, the danger of the frontiers became extreme, and the friends of Mr Edwards became alarmed This was not the last attempt made to have Mr for his personal safety. He, however, remained firm at Edwards removed from Stockbridge; but instead of his post, for he trusted in the God of Jacob who hath giving them in detail, suffice it to say, that these attempts, promised, "When thou passest through the waters, I will instead of injuring his character, only incurred disgrace be with thee: and through the rivers, they shall not overon his heartless opponents. Mr Edwards, indeed, be-whelm thee; when thou walkest through the fire, thou came more and more firmly established in the good opinions and good wishes of those who took an interest in the success of the mission. But these endless disputes, and the conduct of those opposed to him, though they did not in any way hurt his character, yet produced lamentable effects on the state of the mission. A part of the Mohawks, disgusted at the management of the mission, actually retired, and the rest were threatening to retire to their own country, while the Housatonnucks, for the same reasons, refused to have any intercourse with them. Not long after, the rest of the Mohawks, who had manifested exemplary patience under the vexations and embarrassment to which they had been subjected, relinquished their lands and settlements at Stockbridge, and returned finally to their own country. While his attention was so much taken up with these circumstances, as well as with his other arduous duties, we might well suppose that Mr Edwards found no time for any additional labours. But what is our surprise to find that it was in such a distracting time that Mr Edwards wrote his work on the 66 Freedom of the Will." And how does it increase our astonishment when we find that it was composed in four months and a-half. Sir Henry Moncreiff, in his life of Dr Erskine, says, "Whatever opinion may be held with regard to Mr Edwards' arguments, it must appear astonishing to those who are capable of appreciating the difficulty of his subject, that in nine months from the date of this letter, (a letter to Dr Erskine, in which Mr Edwards mentioned his having commenced it,) he could write Dr Erskine that he had almost finished the first draft of what he originally intended." It had escaped Sir Henry's notice that Mr Edwards mentioned, in one of these letters, that he had not been able to put pen to paper for more than four months after he had commenced. There is, perhaps, no similar example of power and rapidity united, to be found in the annals of mental exertion. There were many circumstances, however, that ought to be taken into consideration, with regard to Mr Edwards' effort. It was written at a time when, in addition to the duties of a parish, and two distinct Indian missions, he was involved in the perplexities and embarrassments of a furious controversy, the design shalt not be burnt, neither shall the flame kindle upen thee." It is probable that about this time Mr Edwards commenced his work on Original Sin, and that be devoted the leisure hours of the summer, autumn, and winter, to the preparation of it for the press. Although thus buried in his retreat, far from the busy haunts of life, his talents were not lost to the Christian world. The true Christian, indeed, wherever his lot may be cast, finds some way or other of advancing his Redeemer's kingdom on earth. In Sept. 1757, Mr Edwards' son-in-law, the Rev. Aaron Burr, president of the college at Princetown, died. Two days after, the convocation of the college met and elected Mr Edwards his successor. The news of his appointment to the presidency was quite unex pected, and was matter of no small astonishment to Mr Edwards, who looked upon himself as in many respects ill qualified for the situation. In a letter which he wrote to the trustees, thanking them for the honour they had done him, he gave a most candid and humble statement of defects which he thought disqualified him for accepting the office. While he was in this state of suspense, he resolved to ask the advice of number of brethren in the ministry, on whose judg ment and friendship he could rely. They met accord ingly, and having heard the application of the agents of the college, Mr Edwards' own account of the matter, and the objections of his people to his removal, deter mined that it was his duty to accept of the invitation to the presidency of the college. "When they published their judgment and advice to Mr Edwards and his people, he appeared uncommonly moved and affected with it, and fell into tears on the occasion, which was very unusual for him in the presence of others; and soon after, he said to the gentlemen who had given their advice, that it was matter of wonder to him that they could, so easily as they appeared to do, get over the objections he had made against his removal. But as he thought it his duty to be directed by their advice, he should now endeavour cheerfully to undertake it, believing he was in the way of his duty." Accordingly, Mr Edwards set out for Princetown in January, and left his family at Stockbridge, intending to remove them thitner in the spring. His arrival at Princetown occasioned the greatest joy in the college. Soon after entering upon his office, he commenced preaching in the college hall, to the great acceptance of his hearers. 64 During this time, Mr Edwards seemed to enjoy an uncommon degree of the presence of God. He told his daughters he had once great exercise, concern and fear, relative to his engaging in that business, but since it now appeared, so far as he could see, that he was called of God to that place and work, he did cheerfully devote himself to it, leaving himself and the event with God, to order what seemed to him good." The smallpox was then raging in Princetown, and Mr Edwards, by the advice of his physician, was inoculated. The symptoms seemed favourable, and, to human observation, all danger seemed over. But God's ways are not as our ways; we know not what a day may bring forth. A secondary fever commenced, and, on account of a number of pustules in the throat, the obstruction was such, that the medicines necessary to check the fever could not be administered. All hope was at an end, and he himself was sensible that the hour of his departure was at hand. He called his daughter to his bedside, and addressed her as follows:— "Dear Lucy,-It seems to me to be the will of God that I must shortly leave you, therefore, give my kindest love to my dear wife, and tell her that the uncommon union which has so long subsisted between us, has been of such a nature, as, I trust, is spiritual, and therefore will continue for ever, and I hope she will be supported under so great a trial, and submit cheerfully to the will of God. And as to my children, you are now like to be left fatherless, which, I hope, will be an inducement to you all, to seek a Father who will never fail you." He said but little in his sickness, but shewed the greatest patience and resignation : "Just at the close of life, as some persons who stood by, expecting he would breathe his last in a few minutes, were lamenting his death, not only as a great frown on the college, but as having a dark aspect on the interests of religion in general, to their surprise, not imagining that he heard, or ever would speak another word, he said, Trust in God, and ye need not fear.' Having said this, he fell asleep; and his unfettered spirit winged its way to that higher world, where they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever.' "Servant of God, well done! Rest from thy loved employ, The physician who attended him in his illness thus writes to Mrs Edwards : "Never did any mortal man more fully and clearly evidence the sincerity of all his professions by one continued universal, calm, cheerful resignation, and patient submission to the divine will, through every stage of his disease, than he; not so much as one discontented expression, nor the least appearance of murmuring, through the whole. And never did any person expire with more perfect freedom from pain; not so much as one distorted hair, but, in the most proper sense of the words, he fell asleep. Death had certainly lost its sting as to him." The accounts of her husband's death reached Mrs Edwards when she was in a very feeble state of health, but though it was evident to all around that she felt her loss, yet her conduct called forth their admiration rather than pity. She did not, however, long survive her husband; she died in September the same year, at Philadelphia, whither she had gone on a visit, and her remains were conveyed to Princetown. Within the short space of one year were laid, side by side, in the grave, his son-in-law, Mr Edwards himself, his daughter, and his wife. Not many months before, some of them were distant from one another not less than one hundred and fifty miles: they were lovely and pleasant in their lives, and in their deaths they were not divided." Such are the chief incidents in the life of Mr Edwards. We cannot, however, conclude without taking a glance, however cursory, at his character as a private Christian, as a preacher, and as a writer. As a private Christian, few have equalled, and still fewer surpassed Mr Edwards in perseverance in welldoing, in close walking with God. The glory of his Maker was the chief end for which he lived, and his whole trust was placed on the God of Jacob, with whom he maintained the most open and confidential intercourse. If to cherish the most exalted views of Christ and his salvation; if to have no separate interest from that of the Redeemer; if to exercise a filial and delightful sense of dependence on the Holy Spirit, for the daily communication of grace; if to regard communion with God as the very life and sustenance of the soul; if to delight in perusing God's Word, and singing his praises in public and private; if to observe frequent days of fasting to discourse, and repent of, and renounce sin; if to maintain a constant warfare against sin and temptation; if to converse daily and familiarly with death and judgment; if to acknowledge the divine hand in all the events of life; if to exhibit a calm and sweet submission to the divine will under every trial; if to live with God from day to day, and from hour to hour, so as to be habitually conscious of his presence; if to converse with Him, as a Father, concerning infirmities, and sins, and dangers, and duties, and trials, and sorrows, and prospects, constitute a true Christian; then, undoubtedly, Jonathan Edwards was a saint indeed. Mr Edwards so observed the Sabbath as to make it a day of real religion, so that he not only strictly conformed his conversation and reading to the great designs of its institution, but did not allow himself to indulge in any thoughts not of a decidedly religious character. He was accustomed to search the Scriptures daily, and to study them so perseveringly, as to perceive his knowledge of them gradually increasing. As to his private devotion, of course we cannot speak, but if the devotions of the closet exercise a powerful influence on the occupations of the day; and if we may judge from his daily conduct, we will be constrained to confess that they were not neglected. Indeed, it is impossible that any nian could have done what Jonathan Edwards did, and borne what Jonathan Edwards suffered, and with the same calm resignation, without being much in prayer. His diary, however, throws a little light on this part of his character, and from it, it would appear, that, like the Psalmist, he was in the habit of calling on the name of his God at morning, at evening, and at noon. His self-examination was regular and searching. Every morning he endeavoured to foresee and guard against the dangers of the day. Every night he carefully reviewed the conduct of the day, inquiring carefully in what he might have acted better, and keeping an account of every thing in which he had done wrong. This record he reviewed at the end of the week, month, and year, that he might know his own condition, and humbly confess his sins before God. Like every true Christian, Mr Edwards considered the poor, and was extremely liberal to the distressed. The ministers of Christ have much more in their power, and do really much more for the poor, than many generally suppose. Though in many cases unable to contribute much in money, yet, like Peter, such as they have they give. They exert a wide influence, and by recommending to their hearers liberality to the poor, they contribute largely indeed. And thus did Mr Edwards; he insisted much on private beneficence, both in his sermons and in familiar conversation. It has often been remarked of Mr Edwards, that he was very reserved. This may to a certain extent be admitted. "He possessed," says his biographer, "but a small stock of animal life; his spirits were low, and he had neither the vivacity nor strength of lungs to spare, that would have been requisite in order to render him what might be called an affable, sprightly companion, in all circles." To his intimate friends, however, he was very different; to them he was always free of access, kind and condescending; and though not talkative, yet affable and free. "His conversation with his friends was always savoury and profitable: in this he was remarkable, and almost singular. He was not accustomed to spend his time with them in evil speaking, or foolish jesting, idle chit-chat, and telling stories; but his mouth was that of the just, which bringeth forth wisdom, and whose lips dispense knowledge. His tongue was as the pen of a ready writer; while he conversed about heavenly and divine things, of which his heart was so full, in a manner so new and original, so natural and familiar, as to be most entertaining and instructive, so that none of his friends could enjoy his company without instruction and profit, unless it was by their own fault." In his family Mr Edwards was truly beloved, and like Abraham of old, he ruled his house well. He maintained an uninterrupted affection and esteem for his ainiable consort. He was accustomed frequently to converse with her on matters of religion, and used to pray with her at least once a-day. He took a most fatherly concern in the affairs of his children, and by accustoming them to the yoke in their youth, produced ever after a cheerful and willing obedience. He took opportunity to converse with them separately about the concerns of their souls, and warned, exhorted, and directed them as occasion required. In family worship, he was most regular and conscientious, and was accustomed to question his children on that portion of the Scriptures which was read, and to explain any obscure passages in it, and enforce the duties therein recommended. On the Saturday evenings, he observed a custom, which distinguished the good old times of our own country, viz., to call his family together, to join in praising God and praying to him, as a fit introduction to the sanctification of the Sabbath. However delightful it might be, our limits will not permit us to dwell any longer on this part of Mr Edwards' character. Suffice it to say, in the words of one who knew him well: The humility, modesty and serenity of his behaviour, much endeared him to his acquaintance, and made him appear amiable in the eyes of such as had the privilege of conversing with him.-The several relations sustained by him, he adorned with exemplary fidelity; and was solicitous to fill every station with its proper duty. In his private walk as a Christian, he appeared an example of truly rational, consistent, uniform religion and virtue; a shining instance of the power and efficacy of that holy faith, to which he was so firmly attached, and of which he was so zealous a defender." As a preacher, Mr Edwards, during his lifetime, acquired a very high character. Often, when deeply impressed with his subject, he discoursed for hours, and yet his hearers were sorry when he concluded. He used frequently, when at Northampton, to go to distant parts of the country to preach, and in many cases, his discourses produced remarkable effects. One of these instances is thus mentioned : "When they went into the meeting-house, the appearance of the assembly was thoughtless and vain. The people hardly conducted themselves with common decency. The Rev. Mr Edwards, of Northampton, preached; and before the sermon was ended, the as sembly appeared deeply impressed, and bowed down with an awful conviction of their sin and danger. There was such a breathing of distress and weeping, that the preacher was obliged to speak to the people and desire silence, that he might be heard. This was the commencement of a general and powerful revival of religion." The remarkable effects of Mr Edwards' preaching, was not owing to any of the customary arts of eloquence, or to any oratorical gesture. His voice was weak and languid, his style had no claims to elegance or even to neatness, and his matter was plain and familiar, but his sermons were tinged with the deep and pervading solemnity of his mind. He had, at all times, a solemn consciousness of the presence of God, as every look and action showed. He had, too, a knowledge of the bu man heart and of its operations, which has been seldom equalled. His knowledge enabled him to speak home to the heart, and his hearers felt that he told them all things that ever they did, and, like the woman of Sa maria, reasoned that he came from God. His whole desire was that what he said might be the means of saving souls, and he brought all the powers of his mind, and all the feelings of his heart to his assistance. lle spoke because he believed, he felt what he preached to be true, and he spoke from experience. The following is the testimony of an American divine on the subject: : If you mean, by eloquence, what is usually intended by it in our cities, he had no pretensions to it. He had no studied varieties of the voice, and no strong emphasis. He scarcely gestured, or even moved; and he made no attempt, by the elegance of his style, or the beauty of his pictures, to gratify the taste, and fascinate the imagination. But, if you mean by eloquence, the power of presenting an important truth before an audience, with overwhelming weight of argument, and with such intenseness of feeling, that the whole soul of the speaker is thrown into every part of the conception and delivery, so that the solemn attention of the whole audience is rivetted, from the beginning to the close, and impressions are left that cannot be cifaced, Mr Edwards was the most eloquent man I ever heard speak.” But the grand secret of Mr Edwards' success is this, that though he planted and watered, God gave the increase. He was a man of prayer, and daily realised the presence of the Comforter, who blessed his exertions, and made him the instrument by which he should add to the church such as should be saved. As a writer, Mr Edwards is well known, and has been acknowledged, even by his opponents, to hold a very high rank. In defending the doctrines of Scripture, and in elucidating their truths, he stands unrivalled. In argument he forces conviction upon the reader, and, as if in triumph, continues to argue long after all necessity for it has vanished. "The gordian knots of sophistry," which had so long perplexed and confounded divines, "he untied fold by fold." He followed error through her misty windings, exposed her claims to the homage of man, and boldly and strenuously asserted the rights of truth, and obtained for her that honour of which she had so long been robbed. "He eyed afar Where thron'd in light, she sits the Queen of Truth." His grand distinguishing characteristic as an author, is his fervent uncompromising love of truth. He had no favourite preconceived notions, he searched Scripture for the greater part of his philosophy, and when to throw light on any portion of it was his aim, he did it not by keeping back any passages bearing on the subject, but allowed each to have its due prominence. His writings are all tinged with his piety, and owe to this |