been here almost 13 years. Olney is like Jeremiah's two baskets of figs. I am happy in a very af fectionate, simple, poor people, many of whom express the christian character, as venerably, as any people I know: but the bulk of the town lieth under the wicked one.

There are two meetings; a Baptist, and Independent. Perhaps there is no town in the kingdom, favoured with more gospel opportunities in proportion to its size. I preach three times on the Lord's day; on Tuesday and Thursday evenings statedly. There are likewise weekly lectures in the meetings, besides many occasionally, when ministers are here from other places. I have had at times more than thirty different ministers in my pulpit; many of them repeatedly: yet sin grows, strengthens, and prevails amongst us. But we have, as I said, a favoured few who adorn the Gospel; for whose sake I love the place.

I thank you for the account you give of the secession, I knew something of it in general, but am still at a loss to know the difference between the Burgers and the Antiburgers, which, from the direct opposition of the names, should seem to be very great. I long for the time when the old name of Christians shall prevail over all paltry distinctions; and they who hold the one head, and are built upon the one foundation, shall be constrained to love each other with a pure heart fervently.When you mention me, speak of me as one who loves and prays for all who love the Lord Jesus in Scotland. Give my love to your friends you have named, Mr.

and Mr.

I am your sincere friend and servant, Olney, April 22. '77. JOHN NEWTON. .

* Jer. 24. 2. One basket had very good figs, even like the figs that are ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.

REVIEW.

A full length Portrait of Calvinism. By an old fashioned Churchman. The second edition, with additions and corrections. New-York, T. & J. Swords, 1809. pp. 55. 12mo.

(Continued from p. 399.)

A GREATER man, one more consistent, more

able, and more pious than Calvin, has not appear-ed in the Church, since the apostolic period. For the old fashioned Churchman and his compeers to assail such a man-a man whom his cotemporaries respected, and his enemies feared, is a strange infatuation" passing strange." Verily, if they think they have ANY THING whereof to boast, HË assuredly, all wise, and good, and impartial men being judges, had more. Compare, reader, the Works of the mighty reformer, with those of his opponents, and you will see we are not incorrect in what we say on this subject. One proof will suffice to convince every person. The Churchman and his compeers, RIGHT REVEREND AND REVEREND, rectors, assistant preachers, and most grave and venerable professors, do not even understand the man whom they condemn. We would rather ascribe the manner in which they treat him, to ignorance than to design; for we hope their hearts are better than their heads.

We proceed to examine, according to promise, the disjointed quotations of our author. They are numbered 2, 3, 4, 5, 6, 7. in pages 6, 7, 8.

The words are given correctly, as far as the quotations extend; but the use which is made of them is unfair, incorrect, unfounded, and inexcusable. It is this. "Thus, saith our author in p. 8. of his work, it is evident, from Calvin's own words, which are perfectly explicit, that the reprobates are placed in a situation in which they cannot possibly help themselves; and in which they are carefully prepared for that damnation to which from the womb they are decreed. Salvation is offered to them, but it is to mock them; light is shed around them, but it is to blind them; the voice of mercy is sounding in their ears, but it is to tantalize them; God invites and beseeches them to partake of heavenly bliss, but it is to thrust them down to the pit of hell." And in p. 10, he says, If a man cannot take a single step in the way of salvation, till thẻ moment of irresistible grace arrives, he is under an absolute necessity of living in sin: and so Calvin acknowledges."

But where, we ask, nay, we demand, from our author? Surely not in the passages quoted; for in the connexion of these passages, with those from which they have been torn, the opposite to this conclusion is taught. That the reader may judge, we will give three specimens.

The first is numbered 3. in the Portrait, and in Calvin's Institutes, book iii. chap. 23. sect. 1. stands thus in its connexions. "But when men hear these things asserted, they are incapable of restraining their intemperance and audacity, but break out into tumult, as though a trumpet were sounded for the assault. Many persons, under the pretext of sup porting the interests of the glory of God, and of preventing any unjust blame from being thrown upon him, consent to the doctrine of election, but deny that he reprobates any. But this subterfuge

is puerile and absurd; since election cannot sub sist unless it be opposed to reprobation*. It is admitted, that God separates those whom he adopts to salvation; it is, therefore, grossly impertinent to say, that those who are not elected, obtain, by chance, or by their own industry, what is bestowed from above on very few persons. God, then, reprobates those whom he leaves, and for no other reason than because he chooses to exclude them from the inheritance which he has destined for his children. Nor is the audacity of men to be endured, which is not to be repressed by the authority of the word of God, when it relates to the incomprehensible council of God, which even angels adore. We have also justly heard, that this hardening is as much in the hand of God, as his mercy. We have seen, indeed, that St. Paul does not give himself the trouble, like some great doctors, to exonerate God by lying for him; he merely shows that a vessel of clay is not permitted to dispute with him that made it. Further, those who cannot endure the thought, that God should reprobate any, how will they extricate themselves from that sentence of Jesus Christ? Every plant which my heavenly Father hath not planted, shall be rooted up.' They admit, that all those whom the Father has not condescended to plant in his field as sacred trees, are manifestly destined to perdition. If they deny this to be a mark of reprobation, there is nothing so clear, that they will not obscure. Though they cease not to murmur, let our faith be constrained within the boundaries of sobriety, and listen to the caution of St. Paul: not to complain of God, if willing to show his wrath, and to make his power known, he endures with much long-suffering the vessels of wrath fitted to destruction, and makes known the riches of his glory on the vessels

This, in italics, is the part quoted.

of mercy, which he had afore prepared unto glory.' Let readers attentively observe this circumstance, that St. Paul, in order to cut off all murmurs and calumnies, attributes a sovereign empire to the wrath and power of God; since it is equally unjust and unreasonable to profess to investigate the secret judgments of God, which swallow up all our powers by their unfathomable depth.

"The conduct of God in inflicting upon the reprobate the punishment due to them, and in bestowing upon his elect the grace which they did not deserve, may be easily defended against all accusation, by the similitude of a creditor, who has an unlimited right over his debt, to remit it to the one, and to enforce the payment from the other, according to his own pleasure. The Lord may, therefore, show favour to whom he will, because he is merciful; and not to all-because he is just. In bestowing upon some what they do not deserve, he shows that his favours are gratuitous; in not bestowing it upon all, he shows what all deserve."

The second is numbered 6. page 8. and is part of a paraphrase of Isaiah vi, 9, 10. contained in book iii. chap. 24. sect. 13. "And he, i. e. the Lord, said, (to the prophet,) Go, and tell this people, hear ye indeed, but understand not; and see ye indeed, but perceive not: make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed." Behold, says Calvin, he directs his voice to them, (i. e. the Jews,) that they may be more deaf; he kindles a light, that they may be more blind; he publishes his doctrine, that they may be more stupid; he proposes a remedy, but not that they may be healed" And John, he adds, quoting this prophecy, John xii. 39. affirms, that The part quoted.

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