are the freedom of religious discussion and the diversity of religious opinion among Calvinists in regard to several points treated of in these formularies. Indeed, the acknowledged fact of the departures of the Orthodox of New-England from what the Reviewer terms public standards of faith is enough to stamp his representation with utter incorrectness. In addition to this, it is a well known fact that very large part, we believe a majority, of the Presbyterian ministers and churches in this country embrace what the Reviewer styles "the distinguishing peculiarities of the Orthodox clergy in New-England." To talk then of creeds publicly professed, and of public standards of faith, as if there were any such thing existing in the manner and form in which the Reviewer would have it understood, is a mere trick at imposition. It is representing the religious faith of the great portion of this community as so absolutely tied to creeds and formularies of human formation, that they cannot with good conscience fail of believing every doctrinal iota they contain; a representation which every sciolist in the ecclesiastical history of this country knows to be false. It is in the present instance asserting an uniformity of faith among the Calvinists of this country, which does not exist, and which they who assert it. know and abundantly confess does not exist.

The course then adopted in this controversy by Unitarians, is not authorized by equity or truth. Their professed object has been to assail Calvinism on the article of human depravity, as this doctrine is held by that large portion of the community who bear the name of Calvinists Instead however of doing what they profess, they have opposed, as the doctrine of Calvinists, a particular theory which at most is adopted only by some individual Calvinists to account for the fact that all men will sin, while this theory is rejected by many, not to say by most Calvinists

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in this country. Is this fair and honourable controversy?—Is this attacking the doctrine which they profess to attack? If Unitarians wish to oppose that specific form of the doctrine of human depravity, in which some individuals among Calvinists may choose to state it, let them have the candour to specify who those individuals are. But why should they represent the whole Calvinistic community as holding the doctrine in that specific form, when they themselves know that the great body of this community do not hold it in that form? Surely if it be their design honestly to oppose this doctrine in that form in which it is held by Calvinists as a class, they should honestly state it in that form in which Calvinists as a class do hold it. There is such a form; a form which distinguishes Calvinists as a class from every other class of the Christian community; which comprises all that can be deemed essential to the doctrine itself; which is as definite, and as easily apprehended as any other; a form in which it is in fact stated by its most distinguished defender, President Edwards; we mean that which asserts the FACT,—that men come into the world in such a state that without grace, they will sin and only sin in every accountable action when they become moral agents. This is Calvinism' properly so called' on the doctrine of human depravity. To this form of statement, every Calvinist in the country would fully subscribe, while with respect to any that should be more minute and specific, there would be among Calvinists great diversity of opinion. If then Unitarians are determined to assail the doctrine of human depravity as a part of that system of Calvinism which is prevalent in this country, (and such is their avowed object) let them do it in a candid and intelligent manner; let them state that to be Calvinism on this subject which is really so, and instead of charging them with misrepresentation, we will hold ourselves

over again, it shows all its turpitude in one combination of malignity and meanness. Regardless of denials, of proofs, and of arguments. it persists in all the quietness of premeditated safety, to misrepresent, aud pervert and slander: it does this, when the whole community who look at the facts in the case, know that it does it ;-it does it, while it self confesses the facts which imply the criminality of its deeds; and as to the manner of doing it, the dungeons of devils, as we have seen, do not furnish epithets too black for its use and application.

in readiness to follow them through whatever course of argument they may lead the controversy. But if they will not do this-if after all the notoriety given to the fact of their past misrepresentations, by the evidence in the case and by their own acknowledgements, they will still persist in asserting that to be the Calvinism of this country, which Calvinists as a class do not believe, but reject; if they will through the mere ambiguity of the term Calvinist' deny the very import in which themselves use it,to escape the charge of misrepresenting the Orthodox of New-England; if while they admit Now if theft and forgery and slan"the distinguishing peculiarities" der require laws for their detection of this portion of the community, and punishment among the memthey will, with an utter disregard of bers of civil society, why must they these peculiarities, constantly repre- who misrepresent the prevalent faith, sent the Orthodox of this section of and the moral character of nearly the country as believing, what it is the whole of a religious community, confessed that they do not believe, and this for the purpose of popular then surely they cannot complain if odium, pass without accusation and they are held up to the community without exposure? For ourselves as attacking Orthodoxy through the we feel no misgivings on this point, artifice of misrepresentation. In and intend to practice no concealour own estimation, there is a pecul- ment. If evidence has not lost all iar baseness in this species of slan- claim to our regard, and our minds der. Against him who libels my all capacity of estimating its force, good name as an individual member our Unitarian opponents knowingly of civil society the laws of my coun- misrepresent the religious opinions of try furnish me a defence. But when the great portion of this Christian nothing stands between an entire re- community. The facts in the case ligious denomination, and the gross- are too palpable, and their confessest misrepresentation of their reli-ion of them too unequivocal to leave gious faith, but the laws of God, the a doubt on the subject. We shall coward spirit of slander waxes bold therefore continue to make the for the attack, and nothing in the charge of misrepresentation, so long form of opinions, or even of charac- as they persist in their present form ter as connected with those opin- of statement; and though we may ions, is safe from its aspersions. Had not extort from them more formal it to encounter the terrors of human confessions of their guilt than we law, there would be something for it have already done, yet we can have to fear, and its frontless aspect would little doubt how the matter will lie be more respectably odious. But on their own conscience, and still unawed by these, and screened by less, what retribution awaits them the self protecting power of repeatfrom an enlightened community, for ing the same falsehood over and their unfairness and duplicity.

Literary and Philosophical Intelligence.

In the press at Andover ;-An Elementary Course of Biblical Theology, translated from the work of Professors Storr and Flatt, with Additions by S. S. Schmucker, A. M. Pastor of the Evangelical Lutheran Church, Newmarket, Va.

"The work here offered to the public, (says the prospectus,) is the result of the joint labour of two of the most eminent divines of the present age. Having been harassed by metaphysical and speculative and infidel systems of pretended christianity, they were taught the absolute necessity of building their faith exclusively on the word of God; and the present work is purely of this biblical nature. It is confined to the doctrines which are taught in revelation totidem verbis. The various inferential, sectarian doctrines, which are used by divines of different denominations to connect and complete a system agreeable to their own views, are here omitted. The work is composed with the highest regard to exegesis; composed too in view of all the objections which the liberalists of the last thirty years have been able to raise. That such a work is peculiarly needed in the present day, must be evident to every reflecting mind, acquainted with the course of theological discussion in our country."

The work is recommended by the Professors of the Theological Seminaries at Princeton and Andover, aud by Professor Turner of the Episcopal Theological Seminary, in New-York. From the recommendation of Professor Stuart, the following is an extract :

"I have been acquainted with the character and principal works of STORR for some years. During the last twelve years of his life, he was considered, I believe, by all parties of theologians in Germany, as the most distinguished defender of those sentiments that are generally styled the doctrines of the Reformation, which that country then afforded. His Doctrina Christiana, or summary of Biblical Theology, though a brief work, is one of great labour, of much thought, and profound disquisition. It has been published twice in Latin, and twice in German. In the latter form, it was edited by Profess. r Flatt, of the University of Tubingen, who translated it into the vernacular language of Germany, and added to it his own Notes; which are not at all inferior to the original work. From the German edition, the proposed publication of Mr. Schmucker is translated.

"Imost cheerfully concur with my very respected brethren at Princeton in the recommendation of this work, as a system

of Biblical Theology, adapted to the wants of our country, and of the present times. The work cannot be read, indeed, so as to be understood by superficial readers; for it is a work of deep and radical investigation; in all cases ascending to the original and ultimate sources of reasoning. This is what theological students of the present day need, who have fallen on times that are destined to put them to a thorough trial. Persuaded, as I fully am, that all appeals, in theology, to arguments a priori, and to the metaphysical and philosophical views of the present or any modern generation, cannot pass current much longer in our country as sufficient to defend the truths of the Christian religion; and that the time is at hand, when every theologian will feel himself compelled to make his ultimate appeal to the Bible, and to that only, as his defence of what he teaches; I anticipate with great satisfaction the publication of a Biblical Theology, in our own country. Fully believing in the Protestant maxim, that "the Scriptures are the SUFFICIENT and ONLY rule of faith and practice, I sincerely wish Mr. Schmucker most ample encouragement in his excellent undertaking, to diffuse the knowledge of a system of Divinity drawn exclusively from the Bible; and hope that it may be studied, not simply read, by every theologian in our land. It is a work which may do much to promote a deep and radical knowledge of theology."

A continuation of Gov. Winthrop's Journal, from 1633 to 1649, the time of his death, has recently been discovered in the library of the Old South Church, Boston, and is to be published. It will make two volumes of 400 pages each. The Legislature of Massachusetts voted to aid the publication by subscribing for one copy for each town in the State.

The publication in England of "Sermons in 2 Volumes, by the Rt. Rev. Bishop Hobart," has been announced. The object of the author in publishing these Sermons is to vindicate himself from "a charge" which, in various publications in England, is "alleged against the great body of the Bishops and Clergy of the Protestant Episcopal Church in the United States of America, of not faithfully inculcating the distinguishing doctrines of the Gospel."

A new work by Washington Irving, entitled "Tales of a Traveller," has lately been put to press in London.