:

rising to the surface when faith is supplanted by fancy, and the spirituality of worship yields to the sensuous ritualism of a mere sentimental performance. The present age is remarkable both for the magnitude and the number of old errors presented in some new phase or indorsed to some new names. Most of them, however, bear affinity to that central Pelagian doctrine which transfers the glory of redemption work from God to man. They may be found running into Socinianism or Popery they may be called Arminian or Morisonian; but they all spring from one root-viz., misconceptions of man's nature, as fallen, and the divine glory, as manifested in the work of human redemption. Glory to God, or glory to man, lie at the basis of these respective systems. The degrees of departure from Bible truth may be innumerable; but the radical error lies in subverting the primary principle of action in heaven and earth, which angels sung on the plains of Bethlehem -viz., "Glory to God in the highest, on earth peace, good will toward men."

Seldom has this doctrine been more insiduously assailed. SemiPelagianism and Arminianism are pervading the churches. Modern theological literature is to a large extent either a negation of Bible doctrine, under the guise of catholicity, or the crude speculations of incipient heresy. No longer is even a sound creed any security against false doctrine, when men can subscribe a formula, on their way to public office, without belief in, or any sense of obligation to maintain what they profess. Public opinion, irrespective of God's will, is, with multitudes, the standard of action. Indifference to the truth is accompanied by a false charity, which, under the guise of love to man, ignores the authority of God. But there is hope for the Church in the divine promise, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him."

This is being done in a remarkable manner in our own day. With the revival of error there is also a revival of the Puritan literature, by which it was laid in the dust; while, as regards its modern phases, there are writers being raised up deeply imbued with zeal for Bible truth, and who are able to trace the devions streams of Pelagian and Popish error up to their source. Such has been the work assigned to our author, and this work he has done with great learning and ability. We have no hesitation in placing the volumes of Dr Gibson, just issued, side by side with those of the Reformation era, written in defence and illustration of the cardinal doctrines of grace. We do not expect that this work will be popular with the readers of light religious literature. It is too substantial, scriptural, and candid, to elicit the favour of this shifting age; but we are much mistaken if it does not meet a special want of our times, and take its place among the standard Calvinistic literature of the past and the future. The topics discussed are of eternal importance, and shall doubtless be better understood in the fuller light of the millennium.

The title clearly unfolds the nature and design of the work. The doctrines discussed are undoubtedly the "PRESENT TRUTHS" of the Church's testimony. "MAN'S INABILITY AND GOD'S SOVEREIGNTY, IN THE THINGS OF GOD," are certainly the turning-points in theology in

modern times. Incipient errors in regard to these may be easily assumed to be non-essential. Truth and error may appear at times as parallel lines of rails, either of which may serve the traveller. But as a mistake in the pointsman may tend to danger and destruction, so here, though it may not seem apparent, the line of Bible truth leads on to the manifestation of God's glory and man's eternal interests, while the lines of human wisdom all tend to moral darkness and death. Our author has therefore judged wisely in not only discussing the doctrines of man's inability and God's sovereignty, but also in showing so clearly "their relation to gospel doctrine and moral responsibility." The special design of the work will be best seen by the statement of the question in the opening paragraph.

"In treating of this subject, it may be seen, from the title which I have assumed, that it is not intended to discuss man's inability in "the things of God" abstractedly and metaphysically, or even psychologically, but theologically and scripturally: that is to say, in the sense and to the extent in which the Bible affirms it, and the facts of history and observation support and confirm its testimony-not for the sake of speculation, but for the purpose of ascertaining the relation of man, as a sinner, to God, as a Ruler and Redeemer-a just God and yet a Saviour; to determine, in a word, what is man's actual position in relation to the economy of redemption, in all its revelations, means, agencies, duties, and requirements.

"It is not intended to discuss the subject of man's inability in relation to the question whether, and to what extent, man as man; in other words, whether a being, with the powers and faculties with which man was originally created and endowed, could know, and to what extent he could know, God and the things of God. But whether man as he is, and is admitted to be, as a fallen being, can know God, and serve God in any way that God himself will approve and own as fitted to maintain and promote His own glory and man's true good for time and for eternity."

As no concise statement of the various subjects, however comprehensive, can fully indicate the order and range of thought, just as no mere isolated extract can do justice to the varied style adapted to the various subjects, we shall give the leading outline, as stated in the

contents.

After defining the meaning of the word "Know, or Knowledge,' and man's "Inability in the things of God," our author treats of "Inability in relation to the Knowledge and Belief of the True God—in relation to the Economy of Redemption-in relation to Sovereignty and Predestination." The "Doctrine of Sin-of Election-of Reprobation-of the Perseverance of the Saints-of Assurance," are very fully discussed in the order stated. Then the "Nature and Extent of the Atonement," together with a review and refutation of several leading writers on the universal atonement side, occupy a prominent place. The concluding four chapters treat of "Man's Inability in relation to the Work of the Holy Spirit-in relation to Justification-in relation to Saving Faith-and in relation to Responsibility.'

In dealing with these topics, and a great variety of cognate subjects included under them, it is not too much to say that Dr Gibson's acquaintance with the history of dogmas is equal to most modern writers, while his appreciation of Calvinistic doctrines rises conspicuously above some of those most esteemed. Having found, and retained

throughout, the Bible stand-point of God's glory as the principle of action in redemption, as well as in creation and providence, he has been enabled calmly to look at the mysteries of grace, and candidly to state and defend them, irrespective of the prejudice which has been excited against them, and the distinguished names by which they have been assailed. Taking the revealed will of God as the supreme-the only standard, our author has been enabled to re-echo the angelic song, "Glory to God in the highest," without in the slightest limiting the gospel announcement, "on earth peace, good will toward men." But while Dr Gibson recognises and appeals to Scripture as the only standard by which doctrines must be tested, he shows not less distinctly that the Westminster Confession of Faith is in perfect accordance with the word of God, not only in general, but in these special doctrines, upon which many are disposed to throw doubt.

In regard to the history of dogmas, the "Present Truths in Theology" will lose nothing by comparison with the "Historical Theology" recently published; while, in one respect, the Glasgow Professor has outstripped the Edinburgh Principal-viz., in that the latter satisfied himself with a historical statement of the dogmas held; while the former not only does this, but adds elaborate and conclusive Scripture proof of the Calvinistic doctrines. It is highly gratifying to know that, at such a time as the present, there are such views of divine truth being presented to the minds of theological students. We could scarcely conceive a nobler act than for some of the rich and liberal members of the Church to present each student of theology with a copy of this work; and it were well that all Presbyteries, which have regard to the truth of God, should institute examinations upon the topics here discussed.

When such sentiments as the following are emanating from a very popular western Professor, and scattered broadcast over the land, by the instrumentality of Good Words, it is absolutely necessary that the rising ministry should be well instructed in the doctrines of "Man's Inability and God's Sovereignty," as well as the relation of both to "Gospel Doctrine and Moral Responsibility:"

"No one can deny," says Dr Caird,* “that there is in reality much spiritual dulness and coldness in modern society, and that, by our very familiarity with religion, its truths have lost somewhat of their original power to move us. It is not that the mighty motives and principles of religion have been deprived of their inherent efficacy: it is not that by any arbitrary decree the gracious influence has been withdrawn, which in ancient days rendered the truth mighty to save. God's loving, life-giving Spirit does not act by fits and starts. In His Church it is not now a flood and now a drought-the channels of gracious influence left at one time dry as a summer brook, and anon flooded like a river, or as the waves of the sea. The good God is never fitful, never partial, never arbitrary. He willeth not the death of the sinner. He will have all men to be saved. His spirit is always poured out, and always infinite, overflowing abundance. God's helpful influence is as a wind ever blowing, a stream ever flowing, a tide that is ever at the flood. The cause of failure is to be sought, not in Him, but in us. It lies not in the Agent, but in the subject; not in the Giver, but in the receiver," &c. &c.

*

Essays on Sunday Reading."-Good Words, present vol.

Had the writer been fully indoctrinated in the subject of human inability, or the divine sovereignty, as set forth in the sacred Scriptures or had he known or believed in the distinction between the common and efficacious influences of the Holy Spirit, he could not have given expression to views so derogatory to the glory of God in redemption-work, or so pernicious in leading men to trust in a power which they do not possess. We would be the last to discourage faithful dealing with men in regard to the danger of neglecting duty; but far be it from us to indorse any doctrine by which the glory of God in redemption and the sinner's salvation is made to rest on the contingency of mere human action.

Dr Gibson meets the above allegation in a single note, thus

"In one point this statement contains a solemn truth-namely, the fault of man's indolence is all his own. But wherein it represents that the 'opening of the heart' belongs to the man, and the 'quickening of the energies' will then result by a grace diffused all around the heart as the air we breathe, is either unintelligible mysticism, or most dangerous error, or both. One thing is certain; it will not be easy to reconcile it with the doctrine contained in the following words of the Westminster Confession of Faith, chap. x., sect. ii.:-'This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.""

Without indorsing every sentiment in a work so extensive, and dealing, moreover, with the deepest, sublimest, and most difficult doctrines of the Bible, we have great pleasure in recommending this work to all our readers, and more especially to ministers and students. Though not faultless at all times in style and arrangement, keeping in view the difficulties of the subjects discussed, aud the host of heresies to be confuted, we are free to say that comparatively few could have so ably performed the task, or contributed a book better adapted to meet the theological aberrations of this speculative age.

We are aware that the devourers of such ephemeral pieces as those which constitute the staple of our popular periodicals will not read or digest the work before us; but it shall live when these are forgotten, and, it may be, come up like the noble Puritan volumes of a bygone age, to refute and demolish the Pelagian and Arminian theories of some future race of world-wisdom theologians and philosophers.

We hope on a subsequent occasion to return to this work, in order to bring out more particularly its method of dealing with special topics.

An Exposition of the Prophecy of Hosea. By Jeremiah Burroughs. Completed by the Rev. Thomas Hall, B.D., Rector of King's Norton, and the Right Rev. Edward Reynolds, D.D., Bishop of Norwich, 1643. Edinburgh: James Nichol. London: James Nisbet & Co. 1863.

THIS is the second volume of Mr Nichol's Series of Standard Divines -Puritan Period, and is alike creditable to the judgment of the Editor who prepared it for publication, and the Publisher by whom it has been issued. Considered merely as a standard volume of divinity,

containing 699 pages, tastefully executed as regards type and binding, for the sum of 8s. 6d., it is a marvel of the power of the modern press in the diffusion of an attractive literature. But the elegance of style, and comparative cheapness, are indefinitely enhanced by the merits of the respective writers. In an age of distinguished men, they were great among their fellows. The era that produced the Westminster Confession of Faith requires no other monument. That document, even as a book, proclaims the mental power, erudition, piety, and fidelity, of those by whom it was framed. The name of Jeremiah Burroughs appears in the noble catalogue of the Westminster divines, and his commentary on Hosea shows how worthy he was of such a place. We learn, also, that he was for some time colleague to Edward Calamy, at Bury St Edmund's, and afterwards, when exiled for the truth, he became assistant to the Rev. William Bridge, at Rotterdam. The character of the period in which he lived and laboured, accompanied by his own sufferings in defence of truth and freedom, doubtless enhanced his interest in the page of prophecy, and rendered Hosea peculiarly attractive, as specially applicable to his own times. His commentary is, what every exposition ought to be-viz., an exposition of the word of God. But it is more: it is a faithful application of the word to the men, measures, and corruptions of his own day. To him providence and prophecy were but parallel lines in the development of God's moral government. In prophecy he saw the present and future events of history pervaded by, and springing out of, the same moral principles, either good or evil. Having suffered by the hand of the persecutor, and with the nation, under the chastisement of the Moral Governor, he views events at once with the eye of the faithful watchman and the heart of a Christian patriot. With a book wholly divine in his hand, an atmosphere of prayer and piety in his study, and hungering souls in his church, he stood forth as Christ's ambassador, speaking what he believed, and ready to suffer for what he preached. The commentary before us is a noble specimen of his ministerial labours in the vineyard of the Lord. It is not necessary to say of any of the Westminster Divines that they were ripe in scholarship, for this was one of the grounds upon which they were chosen in order to the framing of standards of uniformity; but it is pleasing to find in this commentary of Burroughs the modest application of learning, which would upset half-a-dozen of colonial or even native bishops in our own day. The learning of Burroughs and his fellow-commentators on the prophecy of Hosea is brought to bear upon the elucidation, not of a book, but of the BOOK OF GOD. There is no presumptuous speculation-no sceptical cavilling-no critical torturing of the sacred page,-such as characterises many of the Germa writers, and not a few would-be expositors in our own country in the present day. The divinity of the word is ever seen as rising transcendantly above the humanity of the expositor. In short, he seems to write, as every expounder of the Book of God ought to write, realising an abiding sense of the presence of the Author-yea, as if he heard anew the caution addressed to Moses at the bush, Put off thy shoes from off thy feet, for the place whereon thou standest is