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Viewing Mr. Edwards as a writer of sermons, we cannot give him the epithet eloquent, in the common acceptation of the term. We see in him nothing of the great masters of elo quence, except good sense, conclusive reasoning, and the power of moving the passions. Oratorical pomp, a cryptic thethod, luxurious descriptions presented to the imagination, and a rich variety of rhetorical figures, enter not into his plan. But his thoughts are well digested, and his reasoning conclu sive; he produces considerations which not only force the assent, but also touch the conscience; he urges divine authority, by quoting and explaining scripture, in a form calcu lated to rouse the soul. He moves the passions, not by little artifices, like the professed rhetorician, but by saying what is much to the purpose in a plain, serious, and interesting way; and thus making reason, conscience, fear and love, to be decidedly in his favor. And thus the passions are moved in the most profitable manner; the more generous ones take the lead, and they are ever directed in the way of practical utility.

From what has been said, it is easy to conjecture, that close discussions were peculiarly suited to Mr. Edwards's talents.

1746 Religious Affections.

1747 On Prayer for a Revival. 1749 Ordination Sermon.

1749 Life of the Rev. David Brainerd.

1749 On Qualifications for Communion,

1752 A Reply to S. William's Answer.

1752 A Sermon preached at Newark, ón James ii. 19. 1754 On the Freedom of the Will.

1758 On Original Sin.

N. B. This last was in the press when the author died. All his other works were collected from his papers after his decease

the principal of which were published in the following order.

1765 Eighteen Sermons, with his Life prefixed,

1774 The History of Redemption.

1788 On the Nature of Virtue.

788 God's Last End in the Creation,

1788 Thirtythree Sermons.

1789 Twenty Sermons.

1793 Miscellaneous Observations.

1796 Miscellaneous Remarks.

And as a further evidence to shew which way his genius had its prevailing bent, it is observable, that his style improves in proportion to the abstruseness of his subject. Hence, generally speaking, the productions, especially those published by himself, which enter into close, profound, metaphysical distinctions, seem to have as much perspicuity as the nature of the case will admit. To be convinced of the propriety of this remark, the reader need only consult the Treatise on the Will; a work justly thought by able judges to be one of the greatest efforts of the human intellect. Here the author shews such force and strength of mind, such judgment, penetration, and accuracy of thought, as justly entitles him to the character of one of the greatest geniuses of his age. We may add, that this treatise goes further, perhaps, towards settling the main points in controversy between Calvinists and Arminians, than any thing that had been written. Herein he has abundantly demonstrated the chief principles on which Arminians build their whole scheme, to be false and most absurd. Whenever, therefore, this book comes to be generally attended to, it will doubtless prove fatal to Arminian and Pelagian principles.

Though the work now mentioned afforded the fairest opportunity for metaphysical investigation; yet, the same penetrating turn, the same accuracy of discrimination, and the same closeness of reasoning, distinguish many of his other productions. Among these we might mention, particularly, his book on Original Sin, his Discourse on Justification, his Dissertation on the Nature of true Virtue, and that concerning the End for which God created the world. If the advocates of selfish virtue, and of universal restoration, will do themselves the justice to examine these Dissertations with candor and closeness, they may see cause to be of the author's mind. His other discourses are excellent, including much. divinity, and tending above most that are published to awaken the conscience of the sinner, as well as to instruct and quicken the Christian. The sermon (preached at Enfield, 8th July, 1741) intitled "Sinners in the hand of an angry God," was attended with remarkable impressions on many of the hear

érs. In his treatise intitled " An humble attempt to promote explicit agreement, and visible union of God's people in extraordinary prayer for the revival of religion," he shews great acquaintance with scripture, and a remarkable attention to the prophetic part of it.

Mr. Edwards left a great number of volumes in manuscript, which he wrote in a miscellaneous way on almost all subjects in divinity. This he did, not with any design that they should ever be published in that form, but for the satisfaction and improvement of his own mind, and that he might retain the thoughts, which appeared to him worth preserving. Some idea of the progress he had made, and the materials he had collected in this way, he gives in his letter to the trustees of the college, when assigning his reasons against accepting the Presidentship. He had written much on the prophecies con cerning the Messiah, on justification, the divinity of Christ, and the eternity of hell torments. He wrote much on the Bible, in the same way; penning his thoughts on particular passages, as they occurred to him in reading or meditation.

As the method he took to have his miscellaneous writings in good order, so as to be able with ease to turn to any particular subject, is perhaps as good as any, if not the best that has been proposed to the public; some account of it is here given, for the use of young students who have not yet adopted any method, and are disposed to improve their minds by writing. He numbered all his miscellaneous writings. The first thing he wrote is No. 1, the second No. 2, and so on. And when he had occasion to write on any particular subject, he first set down the number, and then wrote the subject in large character, that it might not escape his eye, when he should have occasion to turn to it. For instance, if he was going to write on the happiness of angels, and his last No. was 148, he would begin thus....149. ANGELS, their happiness. When he wrote what he designed, he would turn to his alphabetical table, and under the letter A, he would write, Angels, their happiness, if this was not there already, and then set down the number 149, close at the right hand of it. And if he had occasion to write any new thoughts on the same subVOL. I.

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ject; if the number of his miscellanies were increased, so that his last number was 261, he would set the number 262, and then the subject as before. And when he had done writing for that time, he turned to his table, to the word angels; and at the right hand of the number 149, set down 262. By this means he had no occasion to leave any chasms; but began his next subject where he left off his last. The number of his miscellaneous writings ranged in this manner, amounts to above 1400. And yet by a table contained in a sheet or two of paper, any thing he wrote can be turned to at pleasure.

A just picture of this eminent servant of God, is given in the following expressive lines, taken from The Triumph of Infidelity, an ingenious, satirical poem ascribed to Dr. Dwight, President of Yale College.

"But, my chief bane, my apostolic foe,
In life, in labors, source of every woe,

From scenes obfcure did heav'n his Edwards call,

That moral Newton, and that second Paul.

He, in clear view, saw sacred systems roll,

Of reasoning worlds, around their central soul;

Saw love attractive every system bind,

The parent linking to each filial mind;

The end of heaven's high works resistless shew'd,
Creating glory, and created good,

And in one little life, the gospel more

Disclos'd, than all earth's myriads kenn'd before.*
Beneath his standard, lo! what numbers rise,
To care for truth, and combat for the skies!

Arma'd at all points, they try the battling field,
With reason's sword, and faith's etherial shield."

* The reader will consider this proposition as poetically strong, but not as literally accurate.

The Inscription upon the stone which is over the grave of Mr. Edwards in Princeton, composed originally by President Finley, has been very obligingly sent on by a particular friend, and is here gratefully inserted as the close of these Memoirs.

M. S.

Reverendi admodum viri,

JONATHAN EDWARDS, A. M. Collegii novæ Cæsariæ
Præsidis.

Natus apud Windsor, Connecticutensium, V Octobris,
A. D. MDCCIII. S. V.

Patre Reverendo Timotheo Edwards oriundus,
Collegio Yalensi educatus,'

Apud Northampton Sacris initiatus XV Februarii,
MDCCXXVI-VII.

Illinc dimissus XXII Junii MDCCL,
Et munus Barbares instituendi accepit,

Præses Aula Nassovicæ creatus XVI Februarii MDCCLVIII.
Defunctus in hoc vico XXII Martii sequentis, S. N.
Etatis LV, heu nimis brevis !

Hic jacit mortalis Pars.

Qualis Persona quæris, Viator ?
Vir, Corpore procero, sed gracili,
Studiis intensissimis, Abstinentia, et Sedulitate
Attenuato.

Ingenii Acumine, judicio acri, et Prudentia,
Secundus nemini Mortalium.

Artium liberalium et scientiarum Peritia insignis,
Criticorum sacrorum optimus, Theologus eximius,
Ut vix alter æqualis; disputator candidus.
Fidei Christianæ Propugnator invictus,
Concionator Gravis, Solennis, Discriminans ;
Et, Deo favente, Successu
Felicissimus.

Pietate præclarus, moribus suis severus,
Ast aliis æquus et benignus,
Vixit dilectus, veneratus-
Sed ah! lugendus
Moriebatur.

Quantos Gemitus discedens ciebat!
Heu Sapientia tanta! heu Doctrina et Religio !
Amissum plorat Collegium, plorat et Ecclesia;
At, eo recepto, gaudet
Cœlum,

Abi, Viator, et pia sequere Vestigia.

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