Alas for human reputation! This tireless thinker, whose logic built up in entirety an impregnable argument worthy of Aquinas, is now chiefly remembered as a preacher of infant damnation and a thunderer of hell-fire over frightened Northampton congregations. But, as all wiser critics know, the influence of a great mind is distinct and often different from its reputation. What it does, works on and on after death, transmuting, transforming; what it was in popular repute, soon becomes legend and supposed historical fact. Compare the reputation of Machiavelli with his achievements and influence as described in Macaulay’s famous essay. In actual achievement Edwards, whose mind was of unusual lucidity and endurance, crystallized for Americans the Calvinistic ethics of life which were the backbone of Puritan civilization. Man, by the unarguable might of God, is born with a will whose nature may be either bad or good. Henceforth his reason is free, his choice is free, within the limits that his character permits. It becomes therefore supremely important that he shall choose and reason virtuously, for there is no way to be sure that he has a good will, that he is among the “elect” except by virtuous action leading to a sense of salvation. Thus in every condition of life, without excuse or palliation, the Christian must daily, hourly strive to _prove_ that he is one of the elect of God, saved from hell-fire by the character God has given him. Good intentions count for nothing. Good works, if unaccompanied by the sense of spiritual salvation, count for nothing. God, Himself blameless, has willed sin and sinful men. It is for us to prove that we are not among the damned. That the system is incredible most moderns now believe; that it is logical, more logical perhaps than any later attempt to justify the ways of God to man, the student must admit. My desire is naturally not to argue, but to emphasize, what can never be too much emphasized, the effect of such thinking upon the intellectual life of America. It was believed in powerfully and well understood by perhaps a majority of one formative generation. Later it was not believed in so powerfully, and it was but little understood, especially outside of New England. But a conviction of the infinite necessity of willing the right became a mental habit in American morality that persists and becomes a trait and a chief factor, as any reader may see, in so-called American idealism.