college: This makes me shrink at the thoughts of taking upon me, in the decline of life, such a new and great business, attended with such a multiplicity of cares, and requiring such a degree of activity, alertness, and spirit of government; especially as succeeding one so remarkably well qualified in these respects, giving occasion to every one to remark the wide difference. I am also deficient in some parts of learning, particularly in Algebra, and the higher parts of Mathematics, and in the Greek Classics; my Greek learning having been chiefly in the New Testament.-The other thing is this; that my engaging in this business will not well consist with those views, and that course of employ in my study, which have long engaged and swallowed up my mind, and been the chief entertainment and delight of my life.

And here, honoured sirs, (emboldened by the testimony I have now received of your unmerited esteem, to rely on your candour,) I will with freedom open myself to you.

My method of study, from my first beginning the work of the ministry, has been very much by writing; applying myself in this way to improve every important hint; pursuing the clue to my utmost, when any thing in reading, meditation, or conversation, has been sug gested to my mind, that seemed to promise light, in any weighty point; thus penning what appeared to me my best thoughts, on innumerable subjects for my own benefit. The longer I prosecuted my studies in this method, the more habitual it became, and the more pleasant and profitable I found it. The further I travelled in this way, the more and wider the field opened, which has occasioned my laying out many things in my mind to do in this manner, if God should spare my life, which my heart hath been much upon; particularly many things against most of the prevailing errors of the present day, which I cannot with any patience see maintained (to the utter sub. verting of the Gospel of Christ) with so high a hand, and so long continued a triumph, with so little controul, when it appears so evident to me, that there is truly no foundation for any of this glorying and insult. I have already published something on one of the main points in dispute between the Arminians and Calvinists: and have it in view, God willing, (as I have already signified to the public,) in like manner to consider all the other controverted points, and have done much towards a preparation for it.-But besides these, I have had on my mind and heart, (which I long ago began, not with any view to publication) a great work, which I call a History of the Work of Redemption, a body of divinity in an entire new method, being thrown into the form of a history.' pp. 176-179.

1

An Appendix to the Memoirs contains a sketch of the life and character of Mrs. Edwards, the President's wife; of Mrs. Burr, his daughter; and of his son, Dr. Jonathan Edwards, President of Union College, in Schenectady. The volume justly merits a place in the library of every young minister and student who is desirous of choosing a high standard of moral purity and devotional attainment for his model.

Art XI. British Pulpit Eloquence. A Selection of Sermons, in Chronological Order, from the Works of the most eminent Divines of Great Britain, during the Seventeenth and Eighteenth Centuries; with Biographical and Critical Notices. 8vo. pp. 470. Price 12s. Gale, Curtis, and Fenner, 1814.

F the proper definition of Eloquence be The art of persuasion,' or 'The faculty of speaking so as to obtain the end 'for which we speak,' it will, we imagine, be readily admitted, that there can be no place more suited to the exercise of it, than the Pulpit ; and that no person can be under stronger obligations to cultivate it, than a Christian Minister. The ardour and energy of his efforts to persuade men, ought unquestionably to bear some kind of proportion to the magnitude of the object he has in view, and to the nature of the important results attendant on success. If the senator, and the pleader at the bar, in their earnest endeavours, whether to advance the interests of the empire, or to guard the rights of civilized society, sedulously study to attain some degree of perfection in the art of Eloquence, that they may secure to themselves all the legitimate means of persuasion, how much more important is it that the Christian minister, whose high commission it is to " speak in God's "behalf," and " to watch for souls as one who must give account," should make use of all these external advantages, for obtaining an object commensurate with eternity itself. To him it ought to be a subject of deep interest, by what means rational and intelligent agents may be seriously and effectually impressed with the awful truths of the message he bears; in what manner appeals may be made with the most force to the understandings and affections of his audience; what arguments are best adapted to convince, and what motives to influence them. While he is firmly convinced of the absolute necessity of the Divine influence, that his ministry may be attended with final success, it will become him to be as correct and diligent in the use of all the means by which moral suasion is ordinarily effected, as if that success depended wholly on his own exertions

The species of Eloquence which the Pulpit orator should cultivate, differs very widely from that which is very properly adopted in regard to subjects of a merely temporary nature. The oratorical tricks resorted to by the political demagogue, in order to inflame the passions of the multitude, and to which he is chiefly indebted for his success, would disgrace the pulpit, and counteract, rather than promote ministerial usefulness. The Christian minister ought sternly to guard against any approach towards a substitution of ingenious sophisms for sound and rational argument; nor should he dare amuse his heaters by sporting witticisms, or exhibiting eccentricities. He lamentably mistakes the nature of the duties which his office demands, VOL. VI. N. S.

G

if he attempts to surprise by novelties, or to attract attention by a useless profusion of ornament. It is true, there have been periods in which this false taste prevailed; and names, sufficiently distinguished, have not been wanting, to sanction it. Nevertheless, it stands directly opposed to genuine Pulpit Eloquence, and tends materially to degrade the ministerial office. Popularity sought for by artifices so unworthy, is, undeniably, not of an ambiguous nature; the weapons employed in this warfare are wholly carnal; and there is no just reason to anticipate the powerful effects that follow the manifestation of the truth in simplicity and godly sincerity.

In forming an opinion of the legitimacy and probable effects of different kinds of eloquence, it is necessary to take into the estimate the varieties of national character, and the existing state of society. There may be observed, in different countries, what may be called a national costume in regard to its eloquence, no less than to the manners and dress of the inhabitants. Each may have its characteristic excellences; but each has also its characteristic differences. The polished and artificial eloquence of Massillon, and of others of the French school of oratory, (how excellent soever in its kind,) is widely different from that more bold and energetic style of thought and expression, that characterizes the most eminent of our British Divines. A preacher, whose glowing imagery and vehement action, would be greatly admired in Ireland or in Wales, would probably be thought somewhat extravagant by an English audience, and in Scotland he would be deemed an enthusiastic ranter. And these remarks apply not merely to the inhabitants of different countries; the same people insensibly acquire a more correct taste, as knowledge and civilization advance; the standard of eloquence being gradually elevated. Every reader of taste must be sensible that a considerable change has been gradually effected in the writings and discourses of British Divines; so much so indeed, that many phrases and metaphors which were adopted without hesitation by those persons who were highly distinguished in their day by their talents and erudition, would be deemed coarse and offensive even by the most unlettered laypreacher of the present day.

The philosophical inquirer might find it a curious and not unprofitable research, to investigate the causes and to trace the progress of these national or individual varieties, and ascertain the minuter circumstances which have operated to produce and continue them from age to age. But the candidate for the Christian Ministry more especially, should study them with diligent attention, not indeed for the purpose of servile imitation, but in order to form his style upon the best models, and to correct the aberrations of an imperfect or perverted taste. On this

account, it would appear highly desirable, that the student in theology be furnished with the best specimens of pulpit eloquence, selected from the writings of persons whom universal suffrage has considered as masters in that department of sacred literature, either in our own or in foreign countries, whether of ancient or of modern date.

Such a work, so far at least as relates to Britain, we hoped to find in the series of Discourses, the first volume of which is now before us; and had it proved so we should have been happy to give it our warmest commendation. But truth compels us to say, that it is in no respect calculated to answer the end which has been stated; but on the contrary, so far as it is likely to have any influence, that influence cannot fail to be injurious. As this volume is the first of a series intended to embrace specimens of the Pulpit Eloquence of two centuries, and is professedly designed to inspire candidates for the ministry with a laudable 'ambition of excelling in their high profession, and point out to them the true road to distinction,' we feel disposed to pay a greater degree of attention to its contents, than it might otherwise be supposed to claim. The Editor professes to have made it a point of conscience, not to prefer authors on account of 'their theological creed,' and he very properly states, that 'the value of the work depends upon the propriety of the selection of Sermons, and the impartiality, judgment, ability, and research, displayed in the biographical and critical notices.' By these tests the public are challenged to decide on the merits of the compilation, by which alone our judgement respecting it has been formed, and we feel convinced it will be found wanting. The volume contains nine discourses, to each of which is prefixed a biographical sketch of its author. The subjects are,

Hooker's learned Sermon of the Nature of Pride. Hab. ii. 4. Chillingworth's on the Use of Riches. Luke xvi. 9.-Jeremy Taylor's on the Miracles of (the) Divine Mercy. Psalm lxxxvi. 5.-Henry More's on Pure Religion. James i. 27.- Allestree's on the Christian's Light. Matt. v. 16.-Benjamin Calamy's on Evil Thoughts. Matt. xv. 19.-Barrow's on Bounty to the Poor. Psalm exii. 9.-Bishop Wilkins's "Hope of reward a proper Christian Motive." Heb. xi. 26.-Whichcot's "Diffe "rence of Times with respect to Religion." Psalm xcv. 7.'

Without entering critically into the character of these Sermons, considered as specimens of Pulpit Eloquence, we shall state in general that a partiality, (the nature of which we shall presently notice more fully,) has manifestly been shewn both in the selection of authors, and in the exclusive nature of the discourses themselves. Some of the above mentioned divines have been long and justly celebrated, and many of their writings continue to be read with delight and veneration. Who has not been charmed

with the sublime and fervent piety of Hooker, the masculine eloquence of Chillingworth, the energetic, though highly fanciful, portraitures of Jeremy Taylor, and the inexhaustible wealth of Barrow's mighty genius? Among the specimens of the Pulpit Eloquence of the seventeenth century, a selection from the valuable remains of these Masters in Israel,' was naturally to be expected. Every one who is conversant with the theological writers of that age, would have felt a sensation of disappointment, if no such specimens had been given; though we are far from thinking those which have been chosen, the best their writings contain. But who would have expected to encounter the dull criticisms and insipid argumentations of More and Allestree; or the metaphysical subtleties and frequently impenetrable obscurity of Wilkins and Whichcot? Some excuse might have been made for brushing up these dusty and deservedly forgotten Sermons, if they had been the productions of an age remarkably barren in theological information, and in which it was difficult to find any writers of pre-eminent and commanding genius. But this century may justly be considered the brightest that has shone upon our British churches. It was the age of Howe and Charnock, of Bates and Baxter; &c. &c. or (if these were too puritanical to be admitted into our Editor's list of pulit orators,) it may be remarked, that at the same eriod flourished Bishops Hall and Hopkins, with many others, whose piety and talents adorned their episcopal station, and whose writings contain the finest specimens of sacred eloquence in the English language At first we felt ourselves at a loss to account for the exclusion of these distinguished writers, who were unquestionably stars of the first magnitude, and the introduction of those which occupy, a far inferior station, both as scholars and theologians. The following passages, however, which occur in the biographical notices, would seem to furnish us with a solution of this mystery, and may be considered as a key to the whole series.

Henry More, who is commonly placed first in the class of philosophical divines, was born at Grantham in Lincolnshire, October the 12th, 1614; the second son of Alexander More, Esq. a gentleman of some estate and of good character. He himself has recorded in the Preface to his Philosophical Works, that he was "bred up to almost the fourteenth year of his age, under parents and a master that were great Calvinists, but withal, very pious and good ones." At that period he was committed to the care of an uncle, also a Calvinist, who sent him to Eton school, "not" he says, "to learn any new precepts or institutes of religion, but for the perfecting of the Greek and Latin tongue But neither there, nor ye: any where else," he adds, "could I ever swallow down that hard doctrine concerning fate. On the contrary, I remember, that upon those words of Epictetus, "Ayew Zeй, xaι σ wμern, Lead me, O Jupiter, and thou