the first Lord Orrery, who flourished under the reign of Charles the first. The extract is taken from The state letters and memoirs of the right Hon. Roger Boyle, page 4, 5. • Eckius being fent by the pope, legate into France, upon his return refolved to take Geneva in his way on purpose to fee Calvin; and if occafion were, to attemptreducing him to the Roman church. Therefore, when Eckius was come within a league of Geneva, he left his retinue there, and went, accompanied but with one man, to the city, in the forenoon. Setting up his horses at an inn, he inquired where Calvin lived, whose house being shown him, he knocked at the door and Calvin himself came to open it to him. Eckius inquiring for Mr. Calvin, he was told he was the perfon. Eckius acquainted him, that he was a ftranger; and having heard much of his fame, was come to wait upon him. Calvin invited him to come in, and he entered the house with him; where difcourfing of many things concerning religion, Eckius perceived Calvin to be an ingenuous learned man, and defired to know if re had not a garden to walkin. To which Calvin replying he had, they both went into it; and there Eckius began to inquire of him why he left the Roman church, and offered him fome arguments to perfuade him to return; but Calvin could by no means be inclined to think of it. At last, Eckius told him, that he would put his life in his hands; and then faid he was Eckius the Pore's legate. At this difcovery, Calvin was not a little furprised, and begged his pardon that he had not treated him with that respect which was due to his quality. Eckius returned the compli ment, and told him if he would come back to the Roman church, he would certainly procure for him a Cardinal's cap. But Calvin was not to be moved by such an offer. Eckius then asked him what revenue he had? he told the Cardinal he had that house and garden, and fifty livres per annum, befide an annual present of fome wine and corn; on which he lived very contentedly. Eckius told him, that a man of his parts deferved a greater revenue; and then renewed his invitation to come over to the Romish church, promifing him a better stipend if he would. But Calvin giving him thanks assured him he was well fatisfied with his condition. About this time dinner was ready, when he entertained his guest as well as he could, excufed the defects of it, and paid him great respect. Eckius after dinner desired to know, if he might not be admitted to fee the church, which anciently was the cathedral of that city. Calvin very readily answered that he might, accordingly, he fent to the officers to be ready with the keys, and defired fome of the syndicts to be there present, not acquainting them who the stranger was. As foon therefore as it was convenient, they both went towards the church, and as Eckius was coming out of Calvin's house, he drew out a purse, with about one hundred pistoles, and presented it to Calvin. But Calvin defired to be excused; Eckius told him, he gave it him to buy books, as well as to express his respect for him. Calvin with much regret took the purse, and they proceeded to the church, where the syndicts and officers waited upon them; at the fight of whom Eckius thought he had been betrayed, and whispered his thoughts in Cal vin's ear; but Calvin assured him to the contrary. Thereupon they went into the church; and Eckius, having seen all, told Calvin he did not expect to find things in so decent an order, having been told to the contrary. After having taken a full view of every thing, Eckius was returning out of the church; but Calvin stopped him a little, and calling the syndicts and officers together, took out the purse of gold which Eckius had given him, telling them that he had received that gold from this worthy stranger, and that now he gave it to the poor, and so put it all into the poor box that was kept there. The syndicts thanked the stranger, and Eckius admired the Review of New The Doctrine of Predestination un o Life, explained and vindicated in Four Sermons, preached to the church of Christ, meeting in Brattle Street, and published at their general defire: with some additional passages and quotations. By WILLIAM COOPER: one of the pastors of faid Church. With a Preface by the Senior Pastors of the town of Boston. Second Edition. Boston. E. Lincoln, Water Street, 1804. MANY, after reading the title page, prefixed to this little volume of fermons, would shrink from the perufal of its contents. With the fubject of the discourses under review some have connected an idea of horrour, while to others the title itself is a fufficient recommenda tion. Reviewers of controversial publications, whether religious, or political, ought, as much as possible, to divest themselves of sectarian charity and modesty of Calvin. When they were come out of the church, Calvin invited Eckius again to his house, but he replied that he must depart; so thanking him for all his civilities, offered to take his leave. But Calvin waited upon him to the inn, and walked with him a mile out of the territories of Geneva, where with great compliments, they took a farewell of each other." Eckius was a very learned divine, profeffor in the university of Ingolstadt, memorable for his opposition to Luther, Melancthon, and other reformers in Germany. He died in 1543, aged 57. See Hoffmanni Lexicon, Tom. 2, page 130, or Encyclopedia Britannica, vol. 6th, p. 296. Af. Mif. Mag. Publications. feelings. With reverence and impartiality then we shall notice these productions of one of the fathers of our Boston churches, whose memory is yet held in great veneration. These Sermons were first published in Boston, in the year 1740, were reprinted in London, in the year 1765, and the fecond Boston edition appeared during the last year. The Sermons are introduced by a preface, written by the fenior paftors of the town of Boston, the venerable contemporaries of the author. This preface is a specimen of their brotherly love to the author, their attachment to the doctrines contained in his fermons, and their fervent zeal in the caufe of Chrift. It breathes a fpirit of piety as well, as of firm, unshaken faith, and strongly recommends the difcourses to the reader's attention. At the prefent day, when many pious chriftians are accused of each teaching for doctrines the command ments of men, when faith in doctrines above our comprehenfion is deemed superstition, the following obfer. vations, contained in the preface, may be seasonable and appropriate. The doctrine of Predestination "is embraced by us, because we find it in our Bible. This it is, that makes us Predestinarians and Calvinists: For Calvin, nor Augustine, nor any names whatever, are any thing to us, but as they speak from the Holy Scriptures. These are our only oracles. What we find there, we believe and profess, though incomprehensible to our weak and shallow minds, which are by no means the measure of truth, And we think we act a perfectly rational part, as well as reverent before the high God, the infinite Intelligence, in bowing our understandings to his revelations respecting truth and duty, even where we cannot answer every scruple or objection, for reconciling seeming oppositions." The words which Mr. Cooper has felected, as a text for his difcourses, are contained in the epiftle to the Romans, viii. 29, 30. In the first fermon, after noticing the chapter preceding the one from which his fubject is taken, our author observes, that the "words" of his text " are commonly called the golden chain of falvation," and divides it into four parts; Foreknowledge and Predestination, Election, Justification, and Glorification. After having made a few observations on each of these important fubjects in their order, he observes, "It is not my intention to speak of all these privileges in the order, in which they stand connected in our text; and I have but lately discoursed concerning two of them, effectual calling anal justification. My present purpose therefore is, to treat only of that, which is the ground of them all, and from which they result, namely, Election, or Predestination unto Life" He then proceeds to expatiate on the importance and excellence of the doctrine, and to vindicate it from the objections of those, "who decry and reproach it, asunworthy of God and religion; and of those who speak of it, as among those mysterious, controversial, and speculative points, which it is best not to meddle with." The author, who appears to have had correct ideas of the human heart, anticipates much oppofition from the prejudices of men, in treating so unpopular a subject. The modest and humble manner in which he folicits the attention of his audience, is worthy of notice. As the direction, given to the hearers, deferves the attention of every ferious and candid inquirer after truth, we transcribe the author's words with pleasure. "And now, my hearers, let me crave, and, as I speak in the name of Christ, I may demand your reverent and serious attention. Let me entreat you to lavaside prejudices, if you have entertained any, against this doctrine, and to receive with meekness the ingrafted word, which is able to save your souls. Let me desire you to stop all censures, till I have finished the subject, if, through the good hand of our God upon us, I may be allowed to do so. "And let me further ask you, before I proceed, to lift up your heart to God in some such secret petition as this, 'Lord! if this doctrine be according to thy mind and will, suffer not my mind to be prejudiced against it; but help me to receive it in the love of it, and to improve it to all those holy, saving purposes, for which thou hast revealed it in thy word. If any will not do thus, let me tell them, their minds are not rightly disposed to hear, nor can they be looked upon to be sincere inquirers after truth." In the first discourse the author describes the doctrine of election in the terms of the 17th article of the church of England; which article he observes, agrees with the affembly's catechism. These he calls "the publick standards," and the truths contained in them he undertakes to explain in eight distinct propositions. Upon fubjects fo disputed as those propositions involve, we can only say, that the writer has treated them with perfpicuity, and has been very happy in his corroborative quotations from scripture. Before he enters on the second head of his subject, he makes a few practical remarks, which tend to prove that the doctrine of election " is not so discouraging as some would represent it." In the second discourse, the point to be established is this, "That a certain great and glorious number were elected by God, in his eternal counsel and purpose from the rest of fallen mankind, to be in time effectually called and justified, in order to their being finally brought to eternal life and glory; and this out of his mere good pleasure, and for the praise of his glorious grace." To confirm this point, the author brings many striking passages from the New Testament, which appear to us strong and forcible, and oblige us to conclude with him, that the doctrine treated of, " is no scattered, single, or independent article, but runs along with the stream of the bible." The object of the third discourse is to attempt to clear the doctrine of misrepresentations and objections. The subject of this discourse must be highly interesting to every one; for where is the mind, which is at any time employed on ferious subjects, that is not defirous of having its objections removed, and of being confirmed with regard to the truth or absurdity of the abovementioned doctrines? How far Mr. C. has fucceeded in removing objections, or confirming the truth of his fubject, we must refer our readers to the work to judge for themselves. In the fourth and last fermon, the author endeavours to state some of the absurd consequences, which follow upon the denial of the doctrine; such as making the will of God dependent on a creature, the uncertainty of human salvation, and that the falvation of every particular man origi nates with himself. The discourses are then concluded with shewing the importance of the doctrine, and the place it holds in the scheme of chriftianity, with a few practical remarks. The extracts, already made from the discourses, will serve as a specimen of the author's style, which is plain and perfpicuous, and forms a striking contrast with many of the polished fermons of the present day. We must do the author the juftice to observe, that a fpirit of piety, and christian zeal pervades the whole work; and that his difcourfes are exempt from any severity, or invective against the opposers of his sentiments. To use his own words, he appears to have taken "this subject in hand, not from a love of controversy or fondness to oppose the schemes of others, but from a fincere defire to fulfil the ministry of the Lord Jesus." N. common degree interesting and instructive. It confifts of twenty four fermons on the following fubjects: Mistakes concerning the number of the righteous; The triumphs of patience; Vows called to remembrance; the nature of genuine relig ion; The young admonished; The gospel demands, and deserves attention; The fufferings of our Saviour nécessary; The condemnation of selfwill; The fecure alarmed; On progrefs in religion; The privileges of the righteous, The conditions of chriftians in the world; Concupiscence punished; Hope; The parable of the two fons; Chriftian diligence; The abuse of divine forbearance; Afflur ance; Domestick happiness; Happiness in death; Service done for GOD rewarded; The disappointments of life; Neutrality in religion exposed; The family of our Lord. From the discourses on these important subjects, we shall felect such pafssages as shall at once exhibit a fair specimen of the sentiments and manner of the author, and furnish rich entertainment to our readers. The first discourse is on the " Mistakes corserning the number of the righteous;" which is thus hap pily introduced. Who can understand his errours ? How numerous, how various, howopposite to each other, are the mistakes of mankind! The lives and the language of many seem to imply a full persuasion, that there is very little evil in sin; that the difficulties of religion are by no means great; that it is an easy thing to be a christian; that if there be a hell, few are wicked enough to be turned into it; and that the generality of our fellow creatures are in a fair way for heaven. This persuasion is as false as it is fatal. "Enter ye in at the strait gate: for wide is the gate, and broad is the way which leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it." It is possible, however, to fall into another extreme, and to draw an unwarrantable conclusion respecting the state of religion, and the number of its adherents; and even wise mer, and good men, are liable to this. "Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal." p. 9, 10. Our author then undertakes "to examine the opinion that reduces the number of the righteous;" to "lay open thevarious sources from which it proceeds," that " by difcovering the cause," he might the more fuccessfully "prescribe the cure." This opinion fometimes grows out of "the peculiar state of our own minds," sometimes it originates from "observing multiplied instances of false profession," but more frequently it is " derived The ob from the righteous themselves."" Five things, he conceives, "have influence in producing it scurity of their stations; the diffidence of their dispositions; the manner of their converfion; the diversity of their opinions; and the imperfec tions of their character." We felect his illustration of the fourth of these topicks, as a specimen of the christian candour of our author. The difference of opinion which prevails among christians, has frequently occasioned a diminution of their nun ber. Indeed, the readiest way in the world to thin heaven, and replenish the regions of hell, is to call in the spirit of bigotry. This will immediately arraign, and condemn, and execute allthat do not bow down and worship the image of our idolatry. Possessing exclusive prerogative, it rejects every other claim; "stand by, I'am 'sound. er' than thou." "The temple of the Lord, the temple of the Lord, the temple of the Lord are we!" How many of the dead has this intolerance sentenced to eternal misery, who will |