many a gay excursus into a variety of intellectual domains, from which the austerer bent of the latter restrained him. Hartley's rambling and gossiping style, his queer mathematical mysticism (which Mr. Leslie Stephen notices), his medical fancies and digressions, his theories of biblical interpretation, his minute observations of the customs of young children, and the inferior animals, his interest in philosophical languages and dictionaries, his liking for theology and discussion of the theopathetic faculties,-all these were foreign to the mental habits and constitution of James Mill. The preciseness of method apparently reflected in Hartley's Propositions, Corollaries, and Scholia did not extend beneath the surface, whereas that observable in Mill's works was radical, and answered to a certain analytical twist in his mind. Indeed the mathematical forms of the former, when applied to the abstrusest and most ethereal subjects, serve rather, by quaintness of contrast, to intensify our recognition of his love of mysticism than to suggest his predilection for formalism.-BOWER, ་ GEORGE SPENCER, 1881, Hartley and James Mill (English Philosophers), p. 215. His [Coleridge's] greatest favourite among the modern metaphysicians was Hartley, "he of mortal tribe wisest," as he calls him in the "Religious Musings." -BRANDL, ALOIS, 1886 87, Samuel Taylor Coleridge and the English Romantic School, tr. Eastlake, p. 53. Hartley is in the highest sense of the phrase a man of one book, which he began to write before he was twenty-five, published when he was forty-four, and continued to revise until his death. This is his "Observations on Man, His Fame, Duty, and Expectations" (1749). He defined his own contribution to moral philosophy in these words: "I take it to be proved from the doctrine of association, that there is, and must be, such a thing as pure disinterested benevolence; also a just account of the origin and nature of it." A side doctrine of his which was much discussed is the theory of vibrations, and of man as a cluster of "vibratiuncles.' -GOSSE, EDMUND, 1888, A History of Eighteenth Century Literature, p. 295. Jonathan Edwards 1703-1757 Edwards was born October 5th, 1703, in East Windsor, Connecticut. He was the son of Rev. Timothy and Esther Stoddard Edwards; was graduated at Yale College in 1720; studied theology at New Haven; from August 1722 to March 1723 preached in New York; from 1724 to 1726 was a tutor at Yale; on the 15th of February, 1727, was ordained at Northampton, Massachusetts; in 1750 was dismissed from the church there, and in 1751 removed to Stockbridge, Massachusetts. He was called to Princeton in 1757, and died there March 22d, 1758.-SMYTH, EGBERT C., 1897, Jonathan Edwards, Library of the World's Best Literature, ed. Warner, vol. ix, p, 5178. Sermon on Man's Dependence, 1731; Sermon on Spiritual Light, 1734; first Revival at Northampton, 1735; "Narrative of Surprising Conversions, 1736; publishes sermons on Justification, etc., 1738; The Great Awakening, 1740; Sermon at Enfield, 1741; publishes "Distinguishing Marks," etc., 1741; "Thoughts on the Revival," 1742; "Religious Affections," 1746; troubles at Northampton, 1749; publication of "Qualifications for Full Communion," 1749; "Reply to Williams," 1752; "The Freedom of the Will," 1754; treatises written on "Virtue and End of Creation," 1755; publication of treatise on "Original Sin," 1758.-MOULTON, CHARLES WELLS, 1901. PERSONAL On the Sabbath felt wonderful satisfaction in being at the house of Mr. Edwards. He is a son himself and hath also a daughter of Abraham for his wife. A sweeter couple I have not seen. Their children were dressed, not in silks and satins, but plain, as becomes the children of those who in all things ought to be examples of Christian simplicity. She is a woman adorned with a meek and quiet spirit, and talked so feelingly and so solidly of the things of God, and seemed to be such an helpmeet to her husband, that she caused me to renew those prayers which for some months I have put up to God, that He would send me a daughter of Abraham to be my wife. I find upon I have a constitution in many respects peculiarly unhappy, attended with flaccid solids, vapid, sizy, and scarce fluids, and a low tide of spirits; often occasioning a kind of childish weakness and contemptibleness of speech, presence, and demeanor, with a disagreeable dulness and stiffness, much unfitting me for conversation, but more especially for the government of a 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. 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 suggested 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 farther 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 subverting of the Gospel of Christ) with so high a hand, and so long continued a triumph, with so little control, when it appears so evident to me that there is truly no foundation for any of this glorying and insult. -EDWARDS, JONATHAN, 1757, Letter to the Trustees of the College of New Jersey, Oct. 19. On Wednesday, the 22d of last month, died of inoculation at Nassau Hall, an eminent servant of God, the reverend and pious Mr. Jonathan Edwards, president of the College of New Jersey; a gentleman of distinguished abilities and of a heavenly temper of mind; a most rational generous, catholic and exemplary Christian, admired by all who knew him for his uncommon candour and disinterested benevolence; a pattern of temperance, meekness, candour and charity; always steady, solemn and serene; a very judicious and instructive preacher, and most excellent divine. And as he lived cheerfully resigned to the will of Heaven, so he died, or rather, as the Scriptures emphatically express it with regard to good men, he fell asleep in Jesus, without the least appearance of pain.-BOSTON GAZETTE, 1758, April 10. The loss sustained by his death, not only by the College of New Jersey, but by the church in general, is irreparable. I do not think our age has produced a divine of equal genius or judgment.—ERSKINE, JOHN, 1758, Letter to Rev. Mr. McCulloch, Erskine's Life, ed. Wellwood, p. 224. M. S. Reverendi admodum Viri, Jonathan Edwards, A. M., Collegii Novæ Cæsareæ Præsidis. Natus apud Windsor, Connecticutensium, V Octobris, A. D. MDCCIII. S. V. Patre reverendo Timotheo Edwards oriundus; Collegio Yalensi educatis; Apud Northampton sacris initiatus, XV. Februarii, MDCCCXXVI--VII. Illinc dimissus XXII. Junii, M. D. C. C. L. Et Munus Barbaros instituendi accepit. Præses Aulæ Nassovicæ creatus XVI. Februarii, MDCCLVIII. Defunctus in hoc Vico XXII, Martii Etatis LV. heu nimis brevis ! insignis, Criticorum sacrorum optimus, Theologus eximius, Ut vix alter æqualis; Disputator cardidus; Fidei Christianæ Propugnator validus et invictus; Concionator gravis, serius, discriminans, Pietate præclarus, Moribus suis severus, Quantos gemitus discedens ciebat! Abi, Viator, et pia sequere vestigia. -INSCRIPTION ON MONUMENT, 1758, Princeton Cemetery. He studied the Bible more than all other books, and more than most other divines do. He took his religious principles from the Bible, and not from any human system. of body or of divinity. Though his principles were Calvinistic, yet he called no man father. He thought and judged for himself, and was truly very much of an original.-HOPKINS, SAMUEL, 1759, Life of Edwards, p. 47. In his youth he appeared healthy, and with a good degree of vivacity, but was never robust. In middle life, he appeared very much emaciated, by severe study, and intense mental application. In his person he was tall of stature -about six feet one inch-and of a slender form. He had a high broad, bold forehead, and an eye unusually piercing and luminous; and on his whole countenance, the features of his mindperspicacity, sincerity, and benevolence-were so strongly impressed, that no one could behold it, without at once discovering the clearest indications of great intellectual and moral elevation. -DWIGHT, SERENO EDWARDS, 1829, Life of Jonathan Edwards. The person of Mr. Edwards, was tall and slender. He was a little more than six feet in stature. His countenance was strongly marked with intelligence and benignity; and his manners were peculiarly expressive of modesty, gentleness, and Christian dignity. His voice, in public speaking, was rather feeble, and he had little or no gesture Yet such were the gravity of his manner, the weight and solemnity of his thoughts, and the evident earnestness of his delivery, that few preachers were listened to with more fixed attention, or left a more deep and permanent impression. Mr. Edwards was the father of eleven children; three sons and eight daughters. One of these, his second daughter, died eleven years before him, in the 17th year of her age. All the rest survived him, and some of them a number of years. One only of his sons became a minister of the Gospel. This was his second son, Jonathan, who greatly resembled his venerable father in metaphysical acuteness, in ardent piety, and in the purest exemplariness of Christian deportment.-MILLER, SAMUEL, 1837, Life of Jonathan Edwards, Sparks's Library of American Biography, vol. VIII, p. 168. He reminded you of Milton's line, "The ground burns frore, and cold performs this is recorded. A large congregation, the effect of Fire." A signal instance of including many ministers, were assembled to hear a popular preacher, who did not fulfil his appointment. Edwards was selected to fill this place, principally because, being in the habit of reading his discourses, he happened to have a sermon ready in his pocket. He ascended the pulpit accordingly, amid almost audible marks of disappointment from the audience, whom, however, respect for the abilities and character of the preacher prevented from leaving the church. He chose for his text, "Their foot shall slide in due time," and began to read in his usual quiet way. At first he had barely their attention; by and by he succeeded in riveting every one of them to his lips; a few sentences more, and they began to rise by twos and threes; a little farther, and tears were flowing; at the close of another, particularly deep groans were heard, and one or two went off in fits; and ere he reached the climax of his terrible appeals, the whole audience had risen up in one tumult of grief and consternation. And, amid all this, there stood the calm, imperturbable man, reading on as softly and gently as if he were in his own study. And, in reading the sermon, we do not wonder at the impression it produced upon an audience constituted as that audience must have been. It is a 'succession of swift thunder-claps, each |