regarding the effects of lay-patronage, and inquire into the necessity for its abolition. As a consequence of these Associations, also, the evangelical party acquired the ascendency in the General Assembly of the Church of Scotland, so that a motion for the abolition of patronage was carried. And had the evangelical party had the principle and courage to follow up that victory-had they not, under the deadly influence of compromising counsels and policy, involved themselves and the Church in the meshes of the Veto Act, speaking after the manner of men-Scotland, in all its parishes, might, long ago, have been free from this galling yoke, and the Church of Scotland, as one whole, in the course of a thorough scriptural reformation, with the prospect of the restoration of the unity by which the Church and State in Scotland were distinguished in the best days of their history, as well as of the ultimate reformation of the sister kingdoms in their civil and ecclesiastical interests.

Others say that this Association have no Judicial Testimony for the Covenanted Reformation. True; but neither have they, like some others, ever laid down such a testimony after taking it up. They occupy as high a position in this respect as they ever did. În the face of many discouragements, they have not swerved an inch from the position on which they took their public stand, without disguise, before the Church and the world soon after the Disruption. And however obnoxious that position is in the eyes of Free-churchmen in particular, seeing it embodies a denial of the constitutional identity of the Free Church with the Church of Scotland of the First and Second Reformation periods, that Church, with all her power, has not dared to lay violent hands on the members of this Association for thus denying the legitimacy of her pretensions. Few in number, and isolated, in some respects, though they are, their banner is kept fearlessly displayed, on the one side of which a testimony is inscribed for the principles of the Covenanted Church of Scotland in their integrity, and on the other a testimony against the position occupied by the Free Church in relation to these principles. This is certainly work which is not to be ignored or reckoned of small value by any true friend of the Covenanted Reformation.

It is to be remembered, also, that the first Seceders did not leave the Church of Scotland so long as they were permitted to lift up a faithful testimony for truth and right, even from the pulpit. They were driven out for protesting against the denial of such liberty. It will be marked, also, that these noble, though small bands of Seceders, who, in witnessing against defection, assumed the exercise of judicial functions, did so in the way, not of leaving, but in the way of being left by their former brethren in the precise position which had previously been held by both parties together. It was precisely in such circumstances that Dr M'Crie and his associates were called to act. Those of Dr Stevenson and Dr Paxon, and their associates, were of the same kind; so were those of Original Seceders at their disruption; and such also are those of Old-light Reformed Presbyterians (as they will likely be called) at the present division in that body.

But it may be said, these staunch friends of the Covenanted Re

formation in the Free Church ought to come and aid us in maintaining a judicial testimony for this cause. Are they not aiding and encouraging us very powerfully by proclaiming unequivocally that the position which we occupy, and the principles for which we appear, are those of the Covenanted Church of Scotland? They are perhaps in some respects aiding us more effectively than though they had actually a place in our ranks. They have now access to a field of operation, in endeavouring to vindicate and diffuse these principles, from which they would then be excluded.

But are those who are united in supporting a judicial testimony for the Covenanted Reformation doing more for the vindication and extension of the cause of the Covenants than the members of this Association? Are they doing so much? Are they holding stated. prayer-meetings for the revival of this cause in its whole breadth, as they do? Are they delivering lectures in different parts of the country to vindicate and illustrate the great principles of the Second Reformation, as the leaders of this Association have been doing? Are these objectors issuing able treatises from the press from time to time, in which these principles are commended, and spreading such publications over the land, as they have been doing now for so many years? No; except in their Magazines, and very partially in some of these, we hear of no such effort.

No one will infer justly from this argument that we would have those who are solemnly united in supporting a faithful judicial testimony for the Covenanted Reformation to lay this testimony down, and take up a position corresponding to that of this Association. The fatal results of such a course stand forth as an impressive beacon of warning, to deter from making shipwreck of a solemnly avouched profession on this rock. Such a course could not be adopted by us without a flagrant violation of our own personal vows to God, and a most palpable transgression of the express command of Christ to hold fast that which we have till He come, and such damage to conscience as would not soon, if ever, be retrieved.

But

We ought not to limit the Holy One of Israel, who can raise up witnesses to Himself whencesoever He pleases, and render them witnesses, too, of the first order, as He did at the Reformation era. so far as we are able to see and judge, there is no quarter, at the present time, whence increased support to a judicial testimony for the principles of the Covenanted Reformation, in all their integrity, is so likely to come as from the leaders and adherents of this Association.

We can scarcely doubt that they have been raised up, and rendered so faithful in the exhibition and vindication of the cause of truth and righteousness, for some special end. The ecclesiastical position in which they stand at the present crisis has a voice in it, by which the special obligations and responsibilities of all the friends of the constitution and principles of the ancient Church of Scotland, "the fairest daughter of the Reformation," in the Free Church are greatly increased. It is such, in explicitness and power, as will render them peculiarly without excuse if, yielding to the force of a strong latitudirarian tide, they allow themselves, not only to be drifted from their

moorings at the Disruption far, far beneath the noble ground occupied by the Church of Scotland of the Second Reformation, but down to a position which will, in all likelihood, be unequivocally antagonistic to the principles, spirit, and high aim of the Covenanted Church of Scotland.

Exposition of the Epistle of Jude. By the Rev. William Jenkyn, M.A., Lecturer at Christ Church, London, 1652, &c. And of the Epistles to the Philippians and Colossians. By the Rev. Jean Daillé, Minister of the French Reformed Church at Charenton, A.D. 1689. Edinburgh: James Nichol. James Nisbet & Co. 1863.

London :

THIS is the third volume of "The Series of Standard Divines-Puritan Period," now being published by Mr Nichol. As regards the scheme and the spirited publisher, suffice it to say that each successive volume illustrates at once the judgment and good faith of the projector of this series, and the inestimable value of the works thus placed within the reach of ministers, students, and general readers. Until the modern reissue of the works of the Puritan divines commenced, their rich theology was almost unknown to the present generation. Most of their works were either out of print or stored up in ponderous volumes, unwieldy in themselves, unattractive in aspect, and so high in price that few could become their purchasers. We hesitate not to affirm that the modern pulpit has lost much of its richness and savour by the want of such works, and the substitution of German authors in their stead. It is sad to think that the matured theology and ripe scholarship of the Puritan period have so long been neglected. Indeed, to this neglect many of the theological aberrations of the present day may be easily traced. It is with special interest that we see the issue of a noble volume every few months by Mr Nichol; and we trust that the rising ministry will avail themselves of the boon conferred, by patronising this deserving publisher.

We cannot afford space to enter upon a lengthened review of the volume now before us. Suffice it to say that, like the work of Burroughs, it is, in reality, an exposition of the Epistles indicated, and forms a worthy companion to the commentary upon Hosea. The author lived and laboured in troublous times, being more than once imprisoned or exiled for the defence of the truth. The exposition of Jude was delivered in the form of lectures to his flock, and is certainly such as was calculated to instruct, reprove, and build them up in the faith of the gospel. "My aim," says the distinguished author, "in publishing these lectures is to advance holiness, and, as far as I could do it, by following the mind of the apostle, to oppose those sins which, if people hate not most, are like to hurt them most; and to advance those duties with which, if people be not in love, yet in which they are most defective, and thereby most endangered." We think that, under the blessing of God, his object must have been gained. But the state of society for which these lectures were designed had too many of the characteristics of society in our own day. Hence we look upon the reissue of such works as not only valuable contributions to the theology of our age, but also as peculiarly adapted to meet the

errors and vices of modern times. In a word, such volumes are alike suitable and seasonable.

The commentary on Jude is prefaced by an interesting diagram, in which all the leading subjects of the Epistle are presented in their logical order and relations. The exposition is characterised by system-not the system of doctrine eliminated from the Bible, and embodied in a creed, but the system of truth, as posited by the Spirit of God. In this remark, we have no design to cast the slightest reflection upon creeds and confessions, neither upon the exposition of systematic theology in due order; but merely to express the conviction, that, in such an exposition of a book or epistle, the order of the Spirit of God should guide the expositor in regard to the bearings and relations of the truths revealed, the sins condemned, and the duties enjoined. The mode of exposition is somewhat like that of Burroughs, with the addition of quotations from the Latin indented in the margin. The logical division of the matters contained in each passage, submitted at the outset, gives clearness and point to the whole exposition. There is no mincing of matters-no evasion of current immoralities-no slurring over of vices under names adapted to ears polite-no flattery of the great, nor pandering for applause: sin is rebuked as sin; and the sins condemned by the Spirit are clearly set forth in all their enormity, and brought to bear upon the heart and consciences of his hearers.

We could easily select numerous illustrations, but space forbids. Indeed, no isolated quotations can convey a correct idea of the style of the author, whose work must be studied in order to realise a full view of its excellencies. The accompanying exposition of Philippians and Colossians, by Daillè, is meetly bound up with that of Jenkyn. His exposition is in the form of sermons or discourses, consecutively discussing each paragraph, and that in its bearings and relations to others. The style and mode of thought differs from the English exposition, but yet is characterised by its own peculiar excellencies. The exposition of the French author is neither so methodical or minute as the Puritans referred to; but it has its own peculiar graces, and is not lacking in breadth of view, or comprehension, in the discussion of doctrines and duties. It is specially interesting, as showing how much unity of sentiment prevailed during the Reformation era, whether French, English, or Scottish. Looking at the Bible as God's infallible word, with love in the heart, and light in the understanding, there was no difficulty in arriving at the same conclusions. The solemn sense of God's absolute supremacy effectually crushes the tendency to speculation, and subverts the influence of popular opinion. It is thus that, under the teaching of the Spirit, all the watchmen shall ultimately see eye to eye. Let the following extracts, upon a topic of present interest, suffice. On Col. iii. 16, after showing how the word of Christ dwells richly in His people, he makes the following pertinent remarks in exposition of the exhortation: "Teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord."

The third and last use the apostle directs us to make of this word of Christ is

in psalms, and hymns, and spiritual songs, to sing from our hearts with grace unto the Lord. The apostle names three sorts of them-psalms, hymns or praises, and odes or songs. Now, though there is no occasion to take much pains in exactly distinguishing these three sorts of sonnets; nevertheless, I think their opinion very probable, who put this difference between them: that a psalm is in general any spiritual poem, whatever may be its subject; that a hymn particularly signifies sonnets composed to the praise of God; and that an ode, or song, is a kind of hymn of more art and variety of composition than others. You have various examples of them all in the Book of Psalms. First, all the compositions there are called psalms in general. But it is very evident they are not all of a sort. There are some in which is celebrated the goodness, the wisdom, and the power of the Lord, either towards David or towards the Church, or with reference to all creatures. These are properly hymns, and such is the 18th Psalm, the 104th, the 145th, and many others. There are others, in which are mystically and elegantly represented, with excellent skill, either the wonders of Christ, as the 45th, the 72d, the 110th, or the like; or the histories of the ancient people, as the 78th, the 105th, the 106th. To these properly the name of odes, or songs, belongs. It is with these sacred lyres, of which the word of Christ affords us both the matter and the form, that the apostle would have us solace ourselves. James gives us orders for it-Is any among you merry? let him sing psalms.'

“This is the rule he gives us for this holy and spiritual melody; a rule which Rome has as little spared as the other, which we have seen him prescribe, about our being studious of the word of God in general. For, first, she hath banished from the Church the singing of faithful people, and that so far, that those who are of her communion openly declare that to sing the Psalms of David, as we do, is great scandal to Christians. Strange Christianity! which is scandalised by singing that which the apostle commands; singing, that celebrates the glory of God; singing what was indited by His Spirit, composed by His prophets, and tends only to the edification and consolation of faithful souls. Certainly, besides the authority of the book of God, it appears also by the writings of men, that formerly, in the ancient Church, the Christian people bore a part in the singing of psalms, and did it both in public and in private."

It is unnecessary to say that those who reject the Psalms—who cannot be satisfied with the "word of Christ," as therein contained,-and who, moreover, are longing for hymns of human composition, sung by by bands or choirs, or accompanied by instrumental music, are following in the wake of the first apostacy, and preparing the way for the restoration of the mass and praise by proxy. The concluding counsels of Daille are not less striking than salutary at the present time,

"Finally, possess the liberty He gives you, of singing from the heart with grace unto the Lord psalms, and hymns, and spiritual songs. This Book of Psalms, if you learn it aright, is able to make you for ever happy. O God! of what a source of blessing and joy do they deprive themselves who reject or neglect it! It is a public magazine of heavenly wisdom, in which every one may find that which is meet for him: the ignorant instruction; the learned materials for study; the afflicted comfort; and the contented recreation. There are repentant tears for the guilty, and songs of thanksgiving for the faithful; preservatives against vice, attractives and excitements to piety, and lessons for all kind of virtues. And the wonder is, that these high, useful, and necessary things are all presented to us therein like delicious sonnets of a graceful and pleasing poetry, as so many vases of pearl, and diamonds, and emeralds, to induce us to receive them the more readily. O wise invention of