man sympathies. It seeks to promote all true culture, on the theory that culture is one of the legitimate fruits of Christianity. It restores the almost forgotten significance of that word gentle-man, and encouraging the sweet ministry of the Christian woman, makes of the lady once more the loaf-giver" of Anglo-Saxon memory. But while thus insisting that grace is the true secret of all that is graceful in society, it applies itself to the relief of want and of suffering, when it has no immediate hope of inducing the hungry to feed on Christ, or the miserable to accept the balm of the Gospel; after the example of him who pitied, loved, and came to our help while we were yet enemies. Our church is not, indeed, distinguished in this respect from other denominations. All alike have caught the prevailing spirit. The Christianity of the time is a practical and executive religion. We may claim for Presbyterianism this, at least, without detracting from the merit of any other denomination, that in its instructions it blends the doctrinal with the practical in harmonious proportion. Doctrine may not be formulated in its pulpits as rigidly as in former days. It is not improbable that in many places there is too much neglect of that systematic instruction which was so carefully pursued by our fathers. It is true, perhaps, that some of our preachers neglect too much the severer aspects of Christian truth in their attempt to present the milder and more winning. It is not unlikely that, by the power of reaction, some of our congregations may yet be brought more frequently than now to the trembling Mount and to the Eternal Throne. But as a rule, the truth is broadly and fully presented in our pulpits. As a rule, solid doctrine still underlies the preaching of our sanctuaries, as the framework of the globe underlies its soil. It may not crop out in ledges, or shoot up in peaks and ranges, as much as in other days, but it upholds and gives strength to all the verdure that mantles it, and to all the harvests that grow out of it.

To declare that all these results can be referred to the agency of Albert Barnes would be folly. To say that all of them flowed directly from the controversies in which he was involved would be unwise. Such a statement would be too

narrow. These results, affecting all branches of the church alike, are traceable to that Spirit of the Times, which he was so quick to feel, but which is formed under Divine control. What we are disposed to claim is, that as God's instrument he was greatly useful, especially in our own branch of the Church, in promoting these results. Others, whose memories we revere, were perhaps equally useful in a similar way; for the controversies in which he shared, were carried on throughout the land. They involved some of the soundest and most brilliant men on either side. We are not for a moment to forget that Mr. Barnes was but one of many used alike of God, but he was one of the earliest in the field; he was one of the most conspicuous. And we count the service, which he was the means of thus rendering to the Church, the chief service of his life. In this statement some might hesitate to concur. Many perhaps, thinking of his commentaries, scattered in myriads of volumes all over the world, giving clearness and tone to Scripture instruction in pulpits, in Sunday schools, in families, would say that his great work was to elucidate the Bible. Many would rate as next in importance his philanthropic labors in behalf of the oppressed, and of the victims of folly and vice. But when we reflect that his commentaries ministered to the general result to which the controversies of his earlier life were tributary, and that his philanthropic labors were all pervaded by the conservative-aggressive spirit which pervaded his theology, we reaffirm that his principal service to the church was that which we have already declared. Of that service he was himself but partially conscious. It was not his purpose to render it when he commenced his career. Those who opposed him wrought with him in rendering it, while they were intent only upon correcting what they believed his errors. We may well suppose that in the evening of life he was not fully aware of the part he had taken in promoting the results we have described, though he could not have been insensible to the conviction that on the whole the things which had happened unto him fell out unto the furtherance of the Gospel. Under the guidance and control of God, he was tributary to the reunion of the Church in

a way which perhaps, he never recognized. He lived only until the union was fairly consummated; but we can not feel that he is lost to the Church, or that he can lose his share in the triumphs which we anticipate for her as we look out into the future over his grave.

He is always rash who prophesies without inspiration. We are often warned by disappointment to moderate the utterance of those hopes which we can not avoid cherishing. But it would seem almost like doubting that Providence whose agency in the reunion seems so conspicuous, to doubt that we are entering upon a period of increased efficiency. Harmonious in spirit, as well as in counsels, we have massed our forces. During the memorial year, now so gloriously closed, we have cleared ourselves of many a pecuniary obstacle to our progress, and gained many a pecuniary advantage. Unvexed by chronic questions of debate, and chronic causes of alienation, we are disposed to devise new and larger things for Christ. In sympathy with the spirit of the times, we are ready to interpret and act upon every call to duty. Occupying a position in society from which our influences can radiate as from the centre, we can command the revenues of the rich, the culture of the refined, and the wisdom of the thoughtful, while we enlist the coöperation and enjoy the confidence of the poor. Republican in government, our Church is characteristically American. Flexible in methods, yet firm in convictions, what is there to hinder our availing ourselves of every means for pressing and maintaining the cause of truth -the cause of Christ? The opportunity is grand; the prospect is bright. Let the memory of those into whose labors we enter, be carried with us as we go on to perfect what God through them has so signally advanced.

ART. VII.—PRESIDENT WHEELOCK AND DR. CHAUNCY. By E. H. GILLETT, D.D., Prof. in University of New York. IN 1742, when the reaction that followed the Great Revival had begun to be felt very generally throughout the regions where it had prevailed, Jonathan Edwards published his memorable pamphlet, Some Thoughts Concerning the Present Revival of Religion in New England, and the Way in which it ought to be Acknowledged and Promoted.

In this pamphlet, Edwards vindicated the Revival from the aspersions which had been cast upon it. He did not deny that some extravagances had been committed, or that the course of many who had taken a prominent part in it had been indiscreet. Yet he maintained that it had been a "very glorious" work, and that it was to be judged, not in part, or by isolated features, but as a whole.

His testimony, given after the excitement had culminated and very generally abated, carries great weight with it. He

says:

"There is a strange alteration almost all over New England amongst young people: by a powerful invisible influence on their minds, they have been brought to forsake, in a general way as it were at once, those things of which they were extremely fond, and in which they seemed to place the happiness of their lives, and which nothing before could induce them to forsake; as their frolicking, vain company-keeping, night walking, their mirth and jollity, their impure language and lewd songs. In vain did ministers preach against these things before, in vain were laws made to restrain them, and in vain was all the vigilance of magistrates and civil officers; but now they have almost everywhere dropt them as it were of themselves. And there is great alteration amongst old and young as to drinking, tavern. haunting, profane speaking, and extravagance in apparel. Many notoriously vicious persons have been reformed, and become externally quite new creatures. Some that are wealthy, and of a fashionable, gay education; some great beaux and fine ladies, that seemed to have their minds swallowed up with nothing but the vain shows and pleasures of the world, have been wonderfully altered, have relinquished these vanities, and are become serious, mortified, and humble in their conversation. It is astonishing to see the alteration there is in some towns, where before there was but little appearance of religion, or any thing but vice and vanity. And now they are transformed into another sort of people; their former vain, worldly and vicious conversation and dispositions seem to be forsaken, and they are, as it were, gone over to a new world. Their thoughts, their talk, and their concern, affections, and inquiries are now about the favor of God, and in

terest in Christ, a renewed sanctified heart, and a spiritual blessedness, ac. ceptance, and happiness in a future world."-I., 374. (English Edition.)

It grieved Edwards not a little that a work of this character should be depreciated, especially by ministers themselves. "Now," he exclaims, "when so great and extensive a reformation is so suddenly and wonderfully accomplished, in those very things we sought to God for, shall we not acknowledge it? or do it with great coldness, caution, and reserve, and scarcely take any notice of it in our public prayers and praises, or mention it but slightly and cursorily, as though we would contrive to say as little of it as ever we could, and were glad to pass from it ?"

Holding such views as these Edwards did not hesitate to speak very plainly of the indifference if not aversion manifested toward the Revival, by some of his brethren in the ministry. On this point he remarks:

"Though ministers preach never so good doctrine, and be never so painful and laborious in their work, yet if they show to their people that they are not well affected to this work, but are doubtful and suspicious of it, they will be very likely to do their people a great deal more hurt than good. For the very fame of such a great and extraordinary work of God, if their people were suffered to believe it to be his work, and the example of other towns, together with what preaching they might hear occasionally, would be likely to have a much greater influence upon the minds of their people to awaken and animate them in religion, than all other labours with them. Besides, their minister's opinion will not only beget in them a suspicion of the work they hear of abroad, whereby the mighty hand of God that appears in it loses its influence upon their minds, but it will also tend to create a suspicion of everything of the like nature, that shall appear among themselves as being something of the same distemper that is become so epidemical in the land. And what is this, in effect, but to create a suspicion of all vital religion, and to put the people upon talking against and discouraging it, wherever it appears, and knocking it on the head as fast as it rises.” - I., p. 388.

It is true that the Revival had not been conducted always by such orderly methods as some would have prescribed. The Spirit of God had not wrought in accordance with human formulas. He had not honored the wise and learned by making them its leaders. Out of the mouth of unlettered men he had "perfected praise" to the glory of his grace. To men like Dr. Chauncy of Boston, and the Old Lights of Connecticut this was a stumbling block. But Edwards was