remain to be detailed. Mr. West and Mr. Hopkins were in the habit of meeting frequently, for the purpose of discussing their different views of divine truth. At those meetings, it was Mr. Hopkins' practice to allow Mr. West to state his views, and to exhaust his arguments, before attempting a reply; and then, in the kindest and clearest manner, to show their repugnance to the word of God. On one of these interviews, Mr. West, who had been walking the room in great agitation, turned to Mr. Hopkins, and said, 'Only reconcile divine sovereignty with man's agency, and I will give up my sentiments and embrace yours." And cannot you reconcile them, Mr. West? No,' said he, 'I cannot.' 'Well,' said Dr. Hopkins, with great mildness and sincerity, 'Í have to your conviction proved that God is a sovereign; and you are con scious that man is a free agent; now, therefore, if you cannot reconcile God's Sovereignty with man's agency, you must be damned.' Nor was the appeal in vain. The words, 'I must reconcile divine sovereignty with man's agency, or be damned,' continued day and night to dwell upon his mind. Conviction that he was a stranger to godliness, and a blind leader of the blind, fastened upon him. With great fearfulness and misgiving of heart, he continued to preach; but he preached practically, and according to that view of divine truth which then occupied his own mind; and although to himself the way appeared dark, it was that sermon which he first preached after his mind was awakened which filled the hearts of those praying females with gratitude and joy. So true it is, that the experience of Christians is a common experience; that although in the case of Mr. West, all was, in his own view, darkness, yet he could not preach according to the views of truth which he then entertained, without carrying conviction to the pious mind that a great and essential change had commenced in his heart."

Dr. Hopkins was one of the first men in this country who boldly set his face against the African slave trade, and engaged in systematic efforts for its suppression. He also possessed, in a high degree, (for the period in which he lived,) the true missionary spirit.

"This (the missionary) is an important and commendable work, and worthy to be pursued with increasing zeal and steady perseverance by all Christians, whatever difficulties, disappointments, and apparent discouragements may occur. And though the attempts should not be succeeded in the conversion of one heathen, yet they who honestly and from truly Christian principles engage in this cause, however much they risk or expend, and even if they lose their own lives in it, yet will really lose nothing by it, but meet with a rich reward. And if but a few souls be gathered to Christ and be saved, this will more than compensate for all the cost and pains that can be bestowed in the cause; for one soul is worth more than ten thousand worlds. And though Israel be not now gathered, and there shall be no great and remarkable success at present, yet they shall be acceptable in the eyes of the Lord, and it will in some way, though now unknown to us, serve to promote and hasten on the happy day when the heathen shall be given to Christ for his inheritance, and the uttermost parts of the earth for a possession.

"In this view I rejoice when I am taking my leave of the world, and heartily wish success to all who are, (and within a few years an extraordinary zeal has been manifested on this subject both in Europe and America,) and the many more who hereafter shall be engaged in this glorious, happy work.”

The Memoir before us should be welcomed, both as a deserved tribute to the memory of a great and good man, and also as a very seasonable and acceptable work. The life of Hopkins, properly speaking, was never before given to the public. A memoir, written by himself, was indeed published soon after his death; but, as Mr. Ferguson well observes, it "is Dr. Hopkins' confession, rather than his biography."

"He has introduced us into the secret recesses of his heart, and has made known his doubts, his discouragements, and his humiliating views of his own sinfulness. And to Christians who have drunk at the same fountain, and who have partaken of the same spirit, his is the language of a common experience. "Still, there is another point of view in which we desire to contemplate his character. We naturally inquire, "Who is this, that thus calls in question his own good estate, and speaks of himself in terms of such lowliness and abasement? What were his life and character, when compared with those of other men?" And when these questions are satisfactorily answered, when we can obtain evidence that he was a man of eminent self-denial, of benevolence, of uprightness and usefulness, then, and not before, are we enabled to form an estimate of what Pollok calls "the great humble man."

7. An Exhibition of Unitarianism; in Quotations from its Standard Authors and Works. With Scriptural Extracts. Boston: Peirce and Williams, 1830. pp. 50.

The subject of this little work is sufficiently explained in the advertisement prefixed to it.

"The design of this tract is to exhibit Unitarianism, according to its latest transformations, not in the language of those who reject it, and who may be suspected of giving a coloring to the statement, but in the words of those who hold it and teach it. Not a few in this country who have heard much respecting Unitarianism, and whose minds may have been unsettled in regard to it, have not the means of knowing what it is. Its teachers have never been remarkable for their explicitness. They have maintained from the first a "cautious reserve;" have adopted, so far as possible, the phraseology of the Orthodox; and in some parts of Massachusetts, are endeavoring, at this moment, to make their people believe, that Unitarianism does not differ materially from the commonly received doctrine. It has been deemed important, therefore, to collect some of the opinions which from time to time have been expressed, and present them, in one view, for the satisfaction of the reader. The serious inquirer may thus see with his own eyes, and read in the words of Unitarians themselves, what they believe, and what they do not believe, on a variety of topics connected with the important subject of religion.

To the plan of the work, as here exhibited, there will be objections.

"It will be said, no doubt, that these are short sentences, separated from their connexion, and that nothing ought to be determined from them.-That the following work consists chiefly of detached sentences, is acknowledged. In what other mode could it have been compiled, without swelling what was intended to be a mere tract into a massy volume? The public may be assured, however, that the quotations are made fairly and truly, and with a design to express the real sentiment of the writer."

Another objection will be, that, admitting "the real sentiments" of the writers are given, they are but the sentiments of individuals, and ought not to be charged upon the whole Unitarian community. But supposing they are the sentiments of Individuals; probably more than a hundred individuals are here quoted-the principal writers in the Unitarian world; and if the sentiments of the body cannot be learned from these, from what sources shall they ever be gathered? Besides, we would inquire of those who object to the sentiments of the periodicals and individuals here quoted, Are you not known as those who patronise these periodicals? and who extend to these individuals the hand of Christian fellowship? In these, and other ways, are you not daily manifesting that they have

your approbation? Complain not, then, that you are identified with them, and even held responsible, to some extent, for their opinions.

The work before us is divided into thirteen sections, with the following titles: Inspiration and Authority of the Scriptures;-The Person and Character of Christ;-The Holy Spirit ;-Human Depravity;-Regeneration ;-Atonement ;-Justification;-The Soul, Separate State, Resurrection, and the Judgement ;-Of Angels, Fallen and Holy ;-Future Punishment ;-Positive Institutions ;Recreations and Amusements;-Miscellaneous Topics. Under the most of these heads, passages of Scripture are quoted and so arranged as to present Unitarianism and the Bible in strong contrast. The following, which occurs under the head of "Recreations and Amusements," is from the pen of "Unitarian Minister in England."

"Your correspondent would not have a dissenting minister employ any of his time at the card-table; and he argues upon this subject, as unhappily most people do when they have a mind to cry down a practice,"-" he argues from the abuse of the thing." "Do none but the profane and worthless frequent the card-table? To admit this, would be illiberal indeed." "I presume that if a dissenting minister plays at cards, it will not be with the worthless and profane, but perhaps with members of his own society."-"Your correspondent's argument seems to avow that a dissenting minister cannot play at cards without coveting his neighbor's goods. I grant he cannot be indifferent whether he win or lose; but really it is enough to make one laugh, when it is seriously argued that a man playing twopenny or sixpenny points is guilty of a breach of the tenth commandment."*

The work before us was evidently compiled with great care and labor, and is offered for circulation in the cheap form of a tract. We cannot doubt that thousands of copies will be circulated.

8. A Decade of Addresses, delivered from 1820 to 1829, to the Senior Classes at Bowdoin College; together with an Inaugural Address: To which is added a Dudleian Lecture, delivered May 12, 1830, at Harvard University. By William Allen, D. D., President of Bowdoin College. Boston: Hilliard, Gray & Co. 1830. Pp. 272.

9. Essay on the Hieroglyphic System of M. Champollion, Jun., and on the Advantages which it offers to Sacred Criticism. By J. G. H. Greppo, Vicar General of Belley. Translated from the French by Isaac Stuart, with Notes and Illustrations. Perkins & Marvin. 1830. pp. 277.

Boston:

10. A Tribute to the Memory of the Pilgrims, and a Vindication of the Congregational Churches of New England. By Joel Hawes, Pastor of the first church in Hartford. Hartford: Cooke & Co., and Packard & Butler. 1830. pp. 226.

11. A Sermon preached in the Church in Brattle Square, Boston, August 1, 1830, the Lord's Day after the Decease of the Hon. Isaac Parker, Chief Justice of Massachusetts. By John G. Palfrey, A. M., Pastor of the Church in Brattle Square. Boston: Nathan Hale, and Gray & Bowen. pp. 32.

To no period, since the apostolic age, will the pious student of Ecclesiastical History recur with an interest so intense, as to the early part of the sixteenth century, when that mighty struggle began, which shook every pillar of the Papal throne, and resulted in the most glorious intellectual and spiritual emancipation, that the world had witnessed, for more than twelve hundred years. It was an emancipation of reason and of conscience, from a despotism, which, under the garb of religion, had sealed up the oracles of truth; had closed "the wells of salvation;" had daily been gathering new strength, and forging new chains for enslaved nations and prostrate minds, during all the dark ages. No one can question, that the excellency of the power' which finally broke these chains, and dispelled these delusions, was of God; but, in the achievement of this great victory, He was pleased to employ human instrumentality. To accomplish his designs of mercy to the church, he raised up just such agents as the exigencies of the times demanded; and who, since the apostles fell asleep, can be named, as having higher claims upon the gratitude of the world, than those Christian heroes, who stood foremost against the usurpations, corruptions and blasphemies of the "man of sin," and who "willingly hazarded their lives for the word of God, and the testimony of Jesus Christ?" In the annals of earthly glory, their names, indeed, may not be recorded; but they will be embalmed in the hearts of emancipated millions, who, from age to age, will enjoy the full harvest of their labors, perils, and sufferings. Generations to come will do justice to their memory; while they "will shine as the brightness of the firmament, and as the stars forever and ever.'

In bringing about that surprising revolution, so appropriately

denominated the Reformation, Luther, Zuingle and Calvin, were the most honored instruments. We would on no account detract one iota from the reputation of Melancthon, Zanchius, Bucer, Knox, and more than thirty other mighty men, who distinguished themselves in those "wars of the Lord;" "howbeit they attained not unto the first three."

It would be interesting to follow the great German Reformer, through the numerous perils, toils and deliverances of his eventful life; and it is to be hoped, that ere long, some one will favor the public with such a sketch. I am now to invite attention to a somewhat lengthened biographical notice of John Calvin.

Let it not be imagined that this task is undertaken, under the impression that the reputation of Calvin stands in need of any new defence. His fame, like the summits of his adopted country, rests upon deep and broad foundations. When the memorial of his bitterest assailants, in both hemispheres, shall have passed away, the character and writings of this distinguished reformer will excite increasing admiration and gratitude, as they go down to future generations and to other times.

John Calvin was born at Noyon, in France, on the tenth day of July, 1509. He received the rudiments of his education in the family of a distinguished nobleman, named Mominor, with whose children, and by whose patronage, he was sent to the College of la Marche, in the city of Paris. In that Seminary, under the instruction of the learned Cordier, he laid the foundation of that thorough knowledge of the Latin language, which enabled him to surpass most of his cotemporaries in writing it with elegance and ease. From la Marche, young Calvin went to the College of Montaign, where he made uncommon proficiency, for his years, in various studies. Encouraged by the gravity of his deportment, and intending him for the priesthood in the Romish church, his father procured for him a benefice from the Bishop of Noyon, at the early age of twelve years.

From Montaign, Calvin returned to Paris, where, for several years he devoted himself, with no common ardour and success, to philosophy and polite literature. Receiving an additional benefice in 1527, and exchanging it two years after for a curacy in his native town, he seems to have preached occasionally in the latter place, until his father, flattered by his attainments and talents, recalled him from his preparations for the desk to the study of the civil law, in the university of Orleans.

This change in his studies was by no means agreeable to Calvin at first; but he soon distinguished himself so much in the University, that when a professor was occasionally absent, he was invited to fill the vacant chair. About this time, he became acquainted with his kinsman, Olivetan, from whom he first imbibed a taste for the true doctrines of religion. He now began to search the Scrip