The fine, powerful, and spiritual mind of Miss Graham, is abundantly illustrated in her writings and correspondence. For sound divinity, clear reasoning, and fervent piety, there is probably no book in the English language superior to her “Test of Truth.” Scott’s “Force of Truth,” though a valuable work, will bear no comparison with it. In a posthumous work, “The Freeness and Sovereignty of God’s Justifying and Electing Grace,” she furnishes us with a full, clear, and scriptural statement on the humbling doctrine of original sin. “It is the very first lesson in the school of Christ: and it is only by being well rooted and grounded in these first principles that we can hope to go on to perfection. The doctrine is written in Scripture as with a sunbeam. If we do not feel some conviction of it in our own hearts, it affords a sad proof that we still belong to that ‘generation that are pure in their own eyes, and yet is not washed from their filthiness.’” After adducing most convincing Scriptural evidence, she forcibly illustrates the subject by the case of infants, and appeals to the sacred records of Christian experience. To the doctrine of the total depravity of man, she thus applies the _reductio ad absurdum_ method of proof: “If man be not utterly depraved, he must be in one of these two states—either perfectly good, without any mixture of sin; or good, with some mixture of evil and imperfection. The first of these suppositions carries its own absurdity upon the face of it. The second is plausible, and more generally received. Yet it is not difficult to prove, that if man had any remaining good in him, that is—towards God—he could not be the creature he now is. There could not be that carelessness about his eternal welfare, that deadness to spiritual things, which we perceive in every individual whose heart has not been renewed by Divine grace.” Thus she finds that the doctrine of man’s partial depravity involves absurd consequences—conclusions wholly at variance with fact. The utter helplessness of man she adduced with great clearness and power, to prove that the work of grace is all of God. Then having proven her statement by Scripture, she proceeds to exhibit in connection with it, the perfect freeness of Divine grace. Miss Graham must not be confounded with those exclusive writers who address the free invitations of the gospel to the elect only. The freeness of Divine mercy—not the secret decree of the Divine will—was the ground and rule of her procedure.