PORTER RHETORICAL SOCIETY,

IN THE

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Reprint and digital file February 16, 2002.

Justin Edwards, D. D., ( Yale, 1827) Served as President of Andover Seminary for six years, beginning in 1836.

Dr. Edwards delivers here a stunning assessment of Sacred Eloquence, most notably presenting the shocking observation that the best of learning cannot make one an accomplished speaker when discoursing on Divine subjects. One HAS to be, in the end, taught by God within one's own soul in order to have a genuine effect.

He also clearly establishes a solid refutation of hyper-Calvinistic fatalism, and that by applying Paul's instruction to "preach the Gospel". Edwards well explains how the Holy Spirit then causes the words spoken by a sinful preacher to become life changing in the hearer's life.

This short address is well worth reading for modern application, we have highlighted parts of pp18-19 for effect!

Willison Editor.

Page numbers in the original appear in brackets as such [ 3 ].

The following begins the original text:

ADDRESS.

The object of this Society is the improvement of its members in sacred eloquence. Eloquence is the art of speaking well. Speaking well, is speaking in such a manner as tends to accomplish the object of the speaker. And that speaking is the best, or the most eloquent, which most strongly tends to accomplish the object. The objects of speakers are various; and not unfrequently the same speaker has in view different objects. They may all however be classed under two heads, immediate, and ultimate.

The immediate object generally is to influence minds; lead them to think, feel, and act. A speaker does not however design to lead men merely to think, feel, and act, but to do this in a certain way. That way he intends himself to mark out. By communicating his thoughts, exhibiting his feelings, and by means of speech, looks, and actions, bringing these into contact with their minds, he designs to lead them to start, and move onward in the direction which the impulse of his own mind shall give them.

The ultimate object generally is some good, real or imaginary, which he expects to result from such a course of thought, feeling, and action.

Sacred eloquence is the art of speaking well on sacred subjects. These are subjects which relate to God, to Jesus Christ, to the Holy Ghost, to the souls of men, and to eternity. All subjects relate more or less to these, but sacred subjects appropriately, are those which relate more immediately, and directly to these objects. They relate especially to the wondrous manifestation of the Godhead for the deliverance of

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unumbered millions of our race from the ruins of apostasy, and their exaltation to the holiness, and bliss of heaven. The character of God, the creation and fall of man, the way opened for his recovery by the incarnation, obedience, and death of Christ, the transformation of those who believe, by the power of the Holy Ghost, into the divine image, the dissolution of the world, and the eternal. destinies of the righteous, and the wicked, are all appropriately subjects of sacred eloquence.

Public speaking on these subjects is an ordinance of divine appointment. To speak well upon them, is, to speak in such .a manner as tends to accomplish the object of that appointment. And that speaking is always the best, or most eloquent, which most strongly tends to accomplish that object.

Hence arise three questions, viz.—What was the object of God in appointing the ordinance of public speaking on sacred subjects? What kind of speaking most strongly tends to accomplish that object? And how may men of competent talents, and learning, attain to that kind of speaking? In a plain, practical manner to answer these questions will be my object in this address.

What was the object of God in appointing the ordinance of public, speaking on sacred subjects?

It was the promotion of his glory in the salvation of men. This salvation consists in deliverance from a state of eternal sinning, and suffering; and in exaltation to a state of eternal holiness, and bliss. The term on which this salvation is granted is a change of character, from a state of enmity, to a state of friendship with God. This change is manifested by repentance of sin, faith in Jesus Christ, and obedience to his commands. The grand means of effecting it; is, by divine appointment, public speaking. This then is the object of sacred eloquence, to reconcile men to God, for the purpose of promoting his glory in their salvation.

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This is stated to be the object by the highest authority. Said one of the most eloquent men that ever lived, who was taught this divine art from heaven, and who spake as he was moved by the Holy Ghost, "Knowing the terror of the Lord we persuade men." To what did he persuade them? "Be ye reconciled to God." "We pray you in Christ’s stead, be ye reconciled to God." "Believe on the Lord Jesus Christ." And "whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." Why did he wish to persuade them to this? "Knowing the terror of the Lord :" "Other foundation can no man lay than that is laid which is Jesus Christ." "Neither is there salvation in any other ; for there is none other name under heaven, given among men whereby we must be saved." "And he that believeth not the Son shall not see life, but the wrath of God abideth on him." "The Lord shall he revealed from heaven with his mighty angels in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." To save men from, this overwhelming, and endless destruction, and to raise them to that "exceeding and eternal weight of glory" is the object of sacred eloquence. This was the object of Paul. It was the object of Him who spake as never man spake. It is the object of all who are like him, and who, with his spirit, engage in this employment. This ought to be the object of every minister of the gospel; and of every individual who unites with this Society for the purpose of improvement in sacred eloquence. And on this occasion, Brethren, I shall take it for granted that this is your object. I shall take it for granted that your object is the same with that of Paul, from the memorable period when light shone around about him from heaven, and it was said of him, "behold he prayeth :" and when

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he was borne onward, by the love of Christ, through perils of Waters, perils of robbers, perils by his own countrymen, by the heathen, in the city, in the wilderness, in the sea, among false brethren, in weariness, and painfulness, hunger, cold, thirst and nakedness, not counting life dear to him, till he broke out in triumphant strains, "I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but unto all them also that love his appearing." Yes, I hear your hearts echo,—This is the object.

What kind of speaking then most strongly tends to accomplish this object? It is not every kind of speaking; nor is it every kind of speaking on sacred subjects. "What is the chaff to the wheat, saith the Lord ?" "If I say unto a wicked man, Thou shalt surely die, and thou dost not warn that wicked man, he shall die."

What kind of speaking then will save men? I hear it whispered,—" No kind of speaking whatever. To save men is the work of God. Repentance of sin, and faith in Jesus Christ are his gifts. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." I know it. Every man who understands, and believes the Bible knows it. Paul may plant, and Apollos may water, but God giveth the increase. But how does he give it? Without the planting of Paul, and the watering of Apollos, or with them? After he has appointed means, and commanded men to use them, does he give his blessing without the use of those means, or with it? And does the fact that he gives the blessing, render the means which he has appointed useless? Does it give the least hope, or furnish the least excuse to those that neglect them? Let God answer. "He that is idle in seed time shall beg in harvest, and have nothing." Although neither is he that planteth any thing, neither he that

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watereth, as to being the author of blessings, yet he that planteth and he that watereth are both as instruments essential; because God has appointed them. And, working all things after the counsel of his own will, he gives blessings in the way of his own appointment. Hence it is a principle in his administration, settled as the ordinances of heaven, that, "as a man soweth so shall he reap." And this is as true in spiritual things, as in temporal. He of whom are all things, and by whom are all things, ordinarily apportions the harvest in kind, and quantity, to the seed sown, the ground cultivated, and the labour bestowed upon it. Hence the foundation for that which is the glory of creatures on a state of probation, an abiding conviction of absolute dependence on God, and of obligation perfectly to obey him; leading to deep humility, fervent gratitude, untiring perseverance in duty, a disposition to view all blessings as the gifts of God and render to him forever all the glory. And this, instead of palsying the powers of the human soul, will raise them to the highest pitch of exertion. It will give to men a boldness and an energy, a vigour and perseverance, both in willing and in doing, which nothing but a conviction that God is working in them both to will, and to do, will ever accomplish. Hence when he, in whom dwelt the fulness of the Godhead bodily, would lead those who were not sufficient of themselves even to think any thing as of themselves, to undertake, and to accomplish the most difficult, and glorious work ever thought of by mortals, he told them, "without me ye can do nothing." Having fastened the conviction of this truth in their minds, he commanded, "Go ye into all the world and preach the gospel to every creature." And to sweep away every objection which the ignorance, sloth, pride, or malice of men could raise, he said, "He that believeth, and is baptised shall be saved; and he that believeth not shall be damned." "And so I am with you alway even unto the end of the world."

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Believing his declaration, and relying on his .promise, as workers together with him, they went forth in the plenitude of their weakness, and his strength, conquering and to conquer. Satan and his legions, driven out from strong holds which they had fortified for ages, surrendered their captives, and retired in dismay before this band of martyrs, as they waved in holy triumph, from continent to continent, the banners of the cross. Songs of deliverance even from eternal death, broke from a thousand tongues, and ten thousand hearts poured forth their choicest strains to God their deliverer. But in doing this, they lost sight neither of the instruments, nor of him who used them. With one breath they cried, "how beautiful upon the mountains are the feet of them that bring good tidings, and that publish the gospel of peace." With the next they cried, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion, forever and ever."

So it has been, in every generation. So, we learn from the Bible, it will be. I heard a voice saying, Who are these, and whence came they.? I looked, and lo a multitude, which no man could number, of all nations, and kindreds, and people, and tongues stood before the throne of God, and the Lamb, clothed with white robes, and palms in their hands, and cried with a loud voice saying, salvation to our God that sitteth upon the throne, and unto the Lamb. Such, by divine appointment, are to be the trophies of sacred eloquence. Attended by the power of the Holy Ghost, it is destined to be the means of peopling heaven; preparing multitudes which no man can number to shine before the throne of God in the lustre of his image, and reflect the brightness of his glory through the universe.

The question then returns, and with augmented interest, What kind of speaking most strongly tends to accomplish this? How must a man speak in order to promote to the greatest extent the salvation of men?

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He must declare all the truths which God reveals, in the connexions in which he reveals them. and he must declare them with those feelings which these truths clearly apprehended, cordially embraced, and faithfully obeyed will inspire. The only reason why preaching of any kind is ever effectual to the salvation of men, is, God has appointed it; and attends it with his blessing. And he has appointed not only that men should preach, but has told them what to preach. "Preach the preaching that I bid thee." " Hear the word at my mouth., and give them warning from me." "He that hath my word, let him speak my word faithfully." This requires him to preach whatever God reveals, and as he reveals it. A preacher has nothing to do to invent new truths, to preach those which God does not reveal, or those which he does, in any different manner and connexion from what he reveals them. To the law and the testimony—if preachers speak not according to these, there is no light in them. The law of the Lord, as he reveals it, is perfect, converting the soul. It needs only to be understood, and obeyed, to prepare men for heaven. The testimony of the Lord, as he gives it, is sure, making wise the simple. All that a preacher has to do, is, in the clearest and kindest manner, to exhibit this ; illustrate it to the understanding, and impress it upon the heart. "Go ye into all the world, and preach the gospel to every creature." This gospel is that revelation which is made to men in the Bible; all of which is given, by inspiration of God, and is profitable, for doctrine, reproof, correction, and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work. The whole of this revelation, would you be instrumental to the greatest extent in saving souls, you must preach, and nothing more. The Bible must be to you what the pillar of fire and of cloud was to Moses. Where that goes, you must go. If you stop, God moves on without you. You are left behind, in

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a wilderness, without a guide, without a helper. Your safety and your success both depend upon following him. Where he stops, you must stop. If you move, go which way you will you go without God. Fight as you may, you only beat the air. Instead of conquering, you are conquered. Or if you seem to yourselves to gain a temporary triumph, and begin to scowl upon less adventurous spirits, who dare not move without God, it is only a feint of the enemy to draw you into thicker ambush, and sink you into deeper ruin. You may imagine that you have hosts strong and mighty, who can overcome in battle; but, like the Egyptians in the sea, the more numerous your hosts, and the heavier your artillery, the deeper you sink. In a warfare hike this, nothing can be done without God. And he will accompany none, but those who follow him.

Would you rise in sacred eloquence to the highest possible pitch, your eloquence, as to matter, must be the echo of the eloquence of God. That, like its author, is perfect. The perfection of human eloquence is to be like it. That is the pattern which you must always follow. And those who honour me, saith God, I will honour; but those who despise me, shall be lightly esteemed. Canst thou draw out leviathan with thy hook? or pierce his sides with thy spear? Thine iron he esteemeth as straw, and thy brass as rotten wood. Thy darts he esteemeth as stubble, and he laugheth at the glittering of thy spear. When a strong man armed keepeth his house his goods are in peace. A stronger than he must come upon him, and take away his armour, and then he may spoil his house. In the battle with flesh and blood, principalities and powers, and the rulers of the darkness of this world, and spiritual wickedness in high places, you, without God, are nothing; less than nothing and vanity; as the chaff which the whirlwind driveth away. You cannot for a moment sustain yourself;. how can you conquer others?

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In illustration of the principle under consideration, look a moment at the grand topic of revelation; that which as a means in saving sinners is the principal instrument of doing all that; revelation can do, viz, the character of God. Who understands it, and who can understand it, but himself? Who else can reveal it? And after he has revealed it, who can add to that revelation, or take from it, or in any respect essentially alter it, without making it essentially imperfect? No matter how great a man’s talents, or extensive his learning; had he a mind surpassing a thousand fold the mind of Gabriel, and stored with all the wisdom and knowledge that has ever existed, or that ever will exist out of the mind of God, he could add nothing, and take away nothing from divine revelation without rendering it, so far as he altered it, imperfect; and tending to prevent its proper effect on minds. Would you produce the right effect on minds, raise this effect to the highest pitch of intensity, and give it the greatest extent, show them the character of God just as he reveals it. If you fail essentially here, you may expect to fail every where. You may speak with the tongue of men and of angels, but without exhibiting’ the character of God, in the work of saving sinners you will be nothing; and you will do nothing but hinder it. Should your voice be musick itself, and reach the ear of every being in creation, it will fall powerless upon the heart which is at enmity with God, and produce in it no reconciliation to him.

You will not make men feel that while they live in known sin they are enemies to God., You will not make them feel that on account of this, they, deserve to perish. You will not make them feel that except they be "born again," they will perish. And you will not reconcile them to Him, who, if they do not repent, believe on Jesus Christ, and serve him, will punish them with everlasting destruction from the presence of the Lord, and the glory of his power. How can you reconcile

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men to God, unless they feel their need of reconciliation? When he offers them deliverance from destruction, all of grace, how can they accept it, as all of grace, if they feel that they do not deserve that destruction? And if they feel that they do not deserve it, how can you reconcile them to him who threatens it, and who, if they are not reconciled to him, will bring it upon them? The thing is impossible. Hence I say again, if you fail essentially here, you may expect, in the work- of saving sinners, to fail every where. Their hearts will remain cased in impenetrable adamant, and not the voice even of an angel would reach them. This adamant must be broken, and the heart within pierced. And there is but one instrument that will do this, THE WORD OF GOD. This will do it. "Is not my word like as a fire, saith the Lord; and like a hammer that breaketh the rock in pieces ?" Would you assail hearts of stone and turn them to hearts of flesh, use this. "And as the rain cometh down, and the snow from heaven, and watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sower, and bread to the eater, so shall my word be that goeth forth out of my mouth. It shall not return unto me void; it shall accomplish that which I please, and prosper in the things whereto I sent it." Mark the instrument of which this promise is made, my word that goes forth out of my mouth. Use this. And attended by the omnipotence of him who speaks, it will be quick, and powerful, sharper than a two edged sword, piercing to the dividing asunder of the soul and spirit, the joints and marrow, a discerner of the thoughts and intents of the heart. It will stain the pride of human glory, bring down high looks, and lead him who said I am rich, and increased in goods, and have need of nothing, to cry, Wo is me, I am undone. From the crown of the head to the sole of the foot there is no soundness. Against thee, and thee only have I sinned, and done evil in thy sight.

And strange as it may seem, the same instrument, the word

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of God which goeth forth out of his mouth, that wounds, will also heal. It will bind up the broken heart, and heal the wounded spirit. It will give deliverance to captives, and the opening of the prison to them that are bound. "It will even open blind eyes, and let in the light of the knowledge of the glory of God, and lead the heart that was dead, to cry, "Whom have I in heaven but thee, and there is none upon the earth that I desire beside thee." "The Lord is my portion." "Though he slay me, I will trust in him."

Nothing but the word of God will do this. Nothing else is the sword of the Spirit. Other weapons are carnal; manufactured by the pride and ignorance of men. Be furnished with them as abundantly- as you will, and use, them as dexterously, in the day of battle you will fall. Every man who uses them will fall, and the army of the aliens move on in triumph. The god of this world is never conquered, he never retreats, and never yields a captive, but at the point of the "sword of the spirit." To cope with him you must use this weapon. And you must use it naked, in all its brightness. Then it will be mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing every thing into captivity to the obedience of Christ. However numerous or powerful your foes, you have nothing to fear; for the Lord will consume them with-the breath of his mouth, and destroy them with the brightness of his coming.

Show to every sinner Jehovah, as be shows himself, a "just God, and a Savionr." Call, in his name, upon every one to love him with all the heart, and soul, and strength, and mind; and whether they eat or drink, or whatever they do, to do all to his glory. Tell them from him that it is a reasonable service for them to be holy as he is holy, and perfect as he is perfect; but that they have all gone out of the way, have together

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come filthy, that there is none righteous among them, no not one. Tell them from him, that into heaven can enter nothing that defileth, and that except a man be born again he cannot see the kingdom of God - that the wicked will be driven away in their wickedness—be turned into hell—go away into everlasting punishment—and the smoke of their torment ascend up forever and ever. And if while you lodge his testimony on the ear, he carries it to the heart, and fastens there the conviction that not one jot or tittle of what he has said will fail till it all comes to pass, you will not need to add your demonstration. They will feel its truth. And think it not strange if some set their faces against the heavens, and are almost ready to curse their God and king, and look upward; while others with clearer views of their own guilt, and a deeper conviction of God’s justice close their lips in silence, and are ready to sink into eternal despair. As they cast a lingering anxious look to you, show them, God as a Saviour: although. infinitely rich, for their sakes becoming poor, that they through his poverty might be rich.

Go with them to the manger, and thence through prayers, and tears, and sufferings to Calvary. Follow him by the blood of his footsteps, till he bears their sins in his own body on the tree; and let them hear him as he groans, "My God, my God, why hast-thou forsaken me ?" Tell them from him, that he is wounded for their transgressions, and bruised for their iniquities; that the chastisement of their peace is on him; that the Lord hath laid upon him the iniquities of us all. And as he struggles under the amazing load, and the sun shrinks away, the rocks break asunder, and the dead start from their graves, ask them, If these things are done in the green tree, what will be done in the dry? And as they sink under the unutterable answer, he cries in agony," Father, forgive them." And if they are not dead, they will feel that God has no pleasure in the death of the wicked, but that the wicked turn from his way

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and live. They will hear from the cross the voice of infinite kindness, saying, "Turn ye, turn, ye, for why will ye die ?" And if they are not twice dead, they will feel that if they turn not, there will remain no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation which shall forever devour them.

But supposing they are dead, twice dead, consumed, and their bones bleaching under the winds of heaven, be not discouraged. If you are surrounded on every side with dry bones, even if they are very dry, and you are asked by God, Can these dry bones live? never answer, No. But prepare to preach the preaching that he bids you.. Stand before the cross, and in view of earth’s sole hope," cry, "Come, O breath, and breathe upon these slain. "Awake thou, that sleepest, arise from the dead, and Christ shall give thee light." And there will be a shaking among the dry bones; they will come, together bone to its bone; flesh and sinews will come upon them, and skin cover them above, and the spirit of the Lord breathe into them the breath of life. .And as soon as they open their eyes, show them" the Lamb of God, that taketh away the sin of the world." Invite all to look unto him and be saved. Tell them that, he who spared not his own Son, but freely gave him up for them all, will with him also, to those, who embrace him, freely give all things: that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of, God in Christ Jesus. And that they. may have strong consolation, tell them that he hath confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, they may have strong consolation who flee for refuge to the hope set before them.

But tell them too, that other foundation of hope for the guilty can no man lay than that is laid, which is Jesus Christ: that if

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he who despised Moses’ law died without mercy, of vastly sorer punishment will he be thought worthy who treads under foot the blood of the Son of God: that whosoever believeth not on him shall not see life, but the wrath of God abideth on him.

And that they may have no doubt of it, carry them forward, till he comes in his glory, and the glory of his Father with the holy angels, the dead, small-and great, stand before him, and he divides them one from another, as a shepherd divideth his sheep from the goats. Let them hear, "Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world;" and "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Let them see the wicked going away into eternal punishment, and the righteous into eternal life. Yes, my brethren, let them see it. And that they may, see it yourselves. Stand when you preach on the ruins of the world; see the heavens passing away with a great noise, and the elements melting with fervent heat; the earth also and all things in it burnt up; your hearers going away, some into everlasting punishment, and others into life eternal; and this to depend as a means upon you ; and you cannot but be eloquent. With the groans of the damned, and the songs of the blest mingling on your ear, and the love of Christ in your heart, you cannot but be eloquent. Every look, every action, every word, and every tear will be eloquent. And it will be the eloquence of the heart, which is the means of God’s appointment to reach the heart. This is the eloquence which he delights to bless, the eloquence of the heart, in view of an eternal heaven, and an eternal hell, to one of which each individual of the human family is hastening; constrained by love to pour out its emotions to save immortal souls from sinking eternally in the one, and raise them to dwell eternally in the other. And though this eloquence has none of the trappings of human oratory, and is nothing hut faith in Christ, and love to souls uttering itself in

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the strong unaffected language of the heart, it will, with the blessing of God, impress the heart, and subdue it : for it pleases God by the foolishness of such preaching, to save all that believe.

Preach, my brethren, the truth of God, in this manner, for the purpose of glorifying him in the salvation of men, and you may hope, through grace, to turn many to righteousness; and afterwards to shine as the brightness of the firmament, and as the stars forever and ever.

How then can you attain to this kind of speaking? You, I mean, who have competent talents, learning, and powers of utterance; who have all needful human instruction, and are willing to make the sacrifices and efforts which such an attainment requires. You must be taught it by the Spirit of God. Human teaching is needful to show you how, in the best manner, to express your feelings; but you must have divine teaching in order to possess those feelings, which are essential to sacred eloquence. No one but God can teach you rightly to apprehend his truth, cordially to embrace it, and powerfully to feel its, efficacy on your own hearts; or with those feelings which truth inspires, communicate it to others. On these points, each of which is essential to sacred eloquence, you must be taught of God. To receive his teaching, you must feel deeply your need of it. God does not communicate his instruction where it is not desired. To receive it you must desire it, ardently desire it. You must daily ask for it, and be ready, with the meekness and docility of children, implicitly to receive it. For this purpose you must daily listen to what he declares in the Bible; and with that fixed attention which you would, should you hear him declare it from the throne of his excellent glory. And you must feel, deeply feel that it is all true, and all important: that the Bible is all given by inspiration of God, and is all profitable. And as such you must receive it, and obey it. Love the same things that God loves, hate the same things that

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he hates, and seek in all your efforts, the same great end. In doing this, let his will made known in the Bible be your guide. When you understand, always follow it. Do nothing, even in thought, which he forbids. Neglect nothing, even in feeling, which he requires. Form no plans, engage in no business, do no actions, speak no words, cherish no thoughts, exercise no desires, and indulge no feelings but what you really believe, after all the light that you can gain, God approves. In every place, and at all times, let, "Thou God seest me," be written upon your hearts; and underneath this inscription, "Thy favour is life, end thy loving kindness is better than life." Act continually under this conviction, and let it be your grand object to please God, and be like him. Those books, those studies, those conversations, those amusements, and those desires which draw you away from God, and render you unlike him, abhor, renounce. Have nothing to do with any thing, which you cannot, in, some way, make subservient to the glory of God, in the salvation of men. Would you rise to the highest pitch of sacred eloquence, keep your eye, and your heart fixed on this grand point; and toward it direct without ceasing, your highest efforts. Let the same mind be in you which was also in Christ Jesus. Let no trials, no sacrifices, no temptations turn you from the path of duty. Walk with God. Live by faith. Reside at the throne of grace, and habitually commune with him who sits upon it. One hour’s communion with God daily, amidst the realities of eternity, will do more to make a man excel in sacred eloquence, than a whole life of laborious study without it. Select your text, prepare your sermon, and preach for eternity. This will make you ,truly eloquent. This was the grand secret in the eloquence of Baxter, when there was scarce a family through an immense congregation, which was not a family of daily prayer; and which did not become such through his instrumentality., It was because the fire

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This was the grand secret in the eloquence of Brainard; as it echoed through the trees of the forest, the savage dropped his tomahawk, and, with streaming eyes, cried Guttummaukakimineh, Guttummaukaiummeh, have mercy upon me, have mercy upon me.

Excel, my brethren, in this kind of eloquence, and extend it through the world; and the light of the moon will be like the light of the sun; the light of the sun will be sevenfold—and the LIGHT Of ZION will eclipse them. Kings will come to her light, and princes to the brightness of her rising. Her sun will not go down by day, her moon not, withdraw itself; the LORD willbhe her everlasting light, and the Lamb her glory. A voice will be heard, "The kingdoms of the world are become the kingdom of our Lord, and his Christ." And the whole earth will be full of his glory, as the waters fill the seas. [ Bold Italics added for emphasis, Willison Editor]