are many"),-will they, either lay or clerical, make conscience of hearing and weighing the arguments and evidence on both sides of this great question-the arguments and evidence adduced by such writers as this author against the union contemplated-as carefully as they hear and consider the speeches and writings of the earnest advocates of union? We fear it would be an overstretch of charity, and at variance with fact, were we to suppose that they either have done or will do so. But all, according to their opportunities, must answer for the attention which they give to such statements and arguments as Mr Moffat has taken care to address to all concerned with so much earnestness in this able pamphlet.

We heartily commend this pamphlet to the perusal of our readers. Truth and duty alike demand that its statements should be carefully weighed. If unfounded, they will be all the easier refuted; but if true, any basis of union, which merely disregards or ignores such charges, without examination, must prove alike the grave of truth and charity -the charity that will "suffer sin upon" a brother unreproved, (Lev. xix. 17).

Review of Discussions in the Reformed Presbyterian Synod, at Glasgow, May, 1862, on Incorporation with the British Constitution; and also of the Report of Synod's Committee appointed to inquire in regard to the Oath of Allegiance and the Elective Franchise. 8vo., pp. 93. Glasgow: W. R. M'Phun. 1863. THIS pamphlet has appeared somewhat late in the progressive controversy among Scottish Reformed Presbyterians; but its ability, candour, and lucid exposition of the questions raised, invest it with a special and permanent value. Without endorsing all the findings of the author on the general questions as between Reformed Presbyterians and others, we have no hesitation in saying, that, considered as regards the difference of sentiment among recent controversialists in that body, the author demonstrates an extensive change of views on the part of the majority. The argument is frequently prosecuted with caustic severity, but cannot be charged with unfairness. those desiring a comprehensive view of the recent controversy, which has produced the disruption of the Synod, this brochure will prove invaluable. Much light is thrown upon many important principles, while the duties of covenanted witnesses are plainly and forcibly stated. One object of the writer evidently is, to elicit a plain statement of the present sentiments of the majority in reference to some leading principles hitherto avowed by the Synod. As a specimen of this, and of the general style, we may give the following (p. 7):

To

"WITH RESPECT TO THE ARGUMENT DERIVED FROM THE PERpetual obligATION OF THE COVENANTS, THE MAJORITY OF SYNOD HAVE ALLOWED JUDGMENT TO GO AGAINST THEM BY DEFACLT. We put this sentence in small capitals to attract attention, and take away all room for the shadow of a pretence, after this, that there has been any oversight. The same onerous omission is observable in the proposed new terms of communion emanating from Edinburgh. The inference is obvious. The majority of Synod have ceased to believe in the continued obligation of the Covenants. It would not do to avow this. No; the policy, long since inangurated and shrewedly carved out, until this controversy was forced upon them,

rudely interfering with it, was to cajole the laity into the persuasion that they and their protegés were 'giving all evidence of enlightened and cordial attachment to the principles of the Church,' while quietly ignoring the Testimony, and treating it as a dead letter in all that is really and properly distinctive of it, in the way of practical exhibition. If there is to be any more discussion, let there be no more skulking of this sort. We demand that they come out boldly, and honestly tell us whether they believe in the continued obligation of the Covenants, yea or nay."

We say so also, in reference to this, and all other points bearing upon the principles of the Reformed and Covenanted Church of Scotland. The position of the minority and of Original Seceders alike demand a plain and explicit statement, in regard to the ground henceforth to be occupied by the larger Synod.

The Complete Works of Richard Sibbes, D.D., Master of Catherine Hall, Cambridge; Preacher of Gray's Inn, London. Edited, with Memoir, by the Rev. Alexander Balloch Grosart, Kinross. Vols. IV. and V. Edinburgh: James Nichol. London: James Nisbet & Co. Dublin: W. Robertson. THESE additional volumes of Richard Sibbes sustain the character of their distinguished author, and do honour to the publishing enterprise of Mr Nichol. Though the re-issue of the Puritan Divines is to all intents and purposes a cheap publication scheme, it has higher claims upon the reading community than cheapness. The whole series, as hitherto issued, is characterised by sound judgment in the selection of books, as well as substantial workmanship and good taste in their reissue. These noble volumes, in a somewhat antique binding, present a fine contrast to many of the ephemeral books of modern times. But it is not in type, paper, and binding alone that the contrast is so marked, the higher contrast lies in the substantial merit of the works themselves. The theology of the Puritan divines indicates an era characterised alike by gifts and grace. While our own Scottish divines, of the Second Reformation period, were wielding the armour of truth in the conflict with Prelacy, the Puritan divines were doing battle on their own soil against the same foe. Well had it been for England that they had gained the ascendency to which truth was entitled. Had the Puritans been able to carry out the principles of the Solemn League and Covenant, we would not now have been confounded with the humbling spectacle of an infidel bishop setting at defiance laws ecclesiastical and civil.

But while noticing the noble divines of the Puritan era, we must not overlook the spiritual condition of those to whom they ministered. Their published works were usually the substance of their pulpit ministrations. We have, consequently, an index at once to the character both of the preachers and hearers. As with certain insects which assume the colour of the plants upon which they feed, so the mind of a people usually reflect the characteristics of their spiritual nurture. As a merely pictorial theology will usually produce a high degree of sentimentalism-a philosophical theology, a speculative intellectualism, and a sensational theology mere emotional excitement,—so a full, faithful, rich, and affectionate exposition of the gospel will usually be

accompanied by a deep reverence for the word of God, a stern regard to truth, a keen spiritual appetite, and sustained interest in the ordinances of grace. Attendance upon the sanctuary was not, with the Puritans, a mere relaxation or mental entertainment. Living in troublous times, and being frequently called to suffer for the truth, communion with God in His ordinances was esteemed their highest privilege. A spiritual meal for hungry souls was the desire of gospel hearers; and, consequently, there is a fulness, richness, and comprehensiveness in the Puritan theology, which stand in marked contrast with the detached gospel sketches of modern times. Then, faith was fed with divine truth-truth direct from the word of God, and presented with the supreme authority of God. Now, there is too much feeding of the fancy with an indefinite theology, dressed up in the figures of rhetoric. With not a few the "enticing words of man's wisdom" are preferred to the dictates of revelation. Hence the works of the Puritan divines are not to be tested by the maxims of modern critics. Were they such works as would at once enlist the sympathy of popular taste, their republication would be unnecessary. The press is teeming with a species of light religious literature, and, in some quarters, the pulpit is pandering to the vitiated taste of modern times. Through these channels the enemy is coming in like a flood, both in the way of subverting the truth and corrupting the worship of God. In the revival of the Puritan literature, we see the Spirit of the Lord lifting up a standard against him. In these volumes the witnesses of other times speak afresh in the exposition of the word of life. The best remedy against the spread of error is an abundant sowing of the good seed of the truth. In this respect the works of the Puritan divines are pre-eminent, and those of Richard Sibbes are not the least distinguished. "Mighty in the Scriptures was his leading characteristic. He did not see merely here and there a ray of divine truth in clear but cold isolation. The Bible was rather to him a concentration of the divine rays around the cross, and reflected from the cross on the moral darkness of the world. Scripture is made the interpreter of Scripture, and divine truth administered as the food for immortal souls. These volumes, like the former, are rich and full expositions of selected chapters or portions of the New Testament. Vol. IV. is composed of treatises and sermons from the Epistles to the Corinthians-viz., A Christian's Position-The Spiritual Man's Aim -Right Receiving of the Lord's Supper-Yea and Amen-Heaven's Secrets Revealed by the Gospel, &c. &c.; to which is added a commentary upon the fourth chapter of second Corinthians, and a concluding discourse upon "The Church's Riches by Christ's Poverty."

Vol. V. contains expositions and treatises from portions of several of the Epistles of Paul-viz., The Christian's Work-The Providence of God-Exposition of Phil. iii. chapter-The Redemption of Bodies-The Art of Contentment-The Power of the Resurrection-The Hidden Life-The Spiritual Jubilee, &c. &c.

We cannot afford space for quotations. But we heartily commend the study of these volumes to ministers, students, and our readers in general. The mastering of one such volume will do more to inform

the understanding, and satisfy the heart, than the cursory reading of a whole library of the semi-religious current literature of our own day. To enjoy such works, patient research and perseverance are requisite; but the reward will be rich and permanent.

Such works only require to be known, in order to secure for Mr Nichol's series that patronage which his judgment in selecting, and well-directed enterprise in re-issuing, so justly merit.

Small Sins. By the Rev. Alexander Balloch Grosart, First United Presbyterian Church, Kinross; Editor of the Works, with Memoir, of Richard Sibbes, D. D., &c. &c. Second Edition. London: James Nisbet & Co., 21, Berners Street. 1863.

THIS is a choice little volume. It is pervaded by a very healthful kind of religious instruction, and calculated to exert a salutary influence on the heart and life of the reader. We wish it an extensive circulation, and that its "home" instructions to the consciences of men, with which it is replete, may be blessed for promoting the edification of many. The original composition of this interesting work was an "Action" sermon, from Song of Solomon, ii. 15-"Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes." In the course of its preparation for publication, at the urgent request of those who heard it when delivered, it came to be "occasionally expanded" to its present dimensions. "It had been easy," our author says, "to make it much longer and larger. I have tried to bestow sufficient thought to make it brief, and still say what I had to say. It had been easy also to have turned it into an Essay, but I have no idea of shunning the yet-alleged 'foolishness' of preaching. One sighs o' times for a little 'learned leisure' to think out what's in one; and yet, after all, it were perhaps to gain a loss to be able to spend precious days over the turn of sentences, rhythm of words, tricks of rhetoric. I will let quaintly-sage Dr John Collinges, of Norwich, speak of this in a foot-note." From this note we give the following sentences, in the hope that they may be of use to some:

The

"An iron key is better than one made of gold, if it will better open the door. work of an orator is too precarious for a minister of the gospel. Gregory observed that our Saviour hath not styled us the sugar, but the salt of the earth; and Augustine observeth that though Cyprian in one epistle showed much of a florid orator, to show he COULD do it, yet he never would do so any more, to show he WOULD not. Honest souls, when they come to hear the Word, do not come to see reeds shaken with the wind' of ostentation and vain-glory, nor yet to see men 'clothed with soft-raiment' of fine expression and phrases (which for the most part, like such clothes, have least efficacy to warm a soul or keep it in any religious heat); they come to hear a prophet, yea, more than a prophet-a man that shall reveal the mind and will of God to them."

Mr Grosart is one of the editors of the Puritan Divines, which are now being issued by Mr Nichol; and one of the commendations of this little work is the valuable extracts from their works, of which the author is a great admirer, that are furnished in notes. We could willingly, had space admitted, have gratified our readers with copious extracts, but must restrict ourselves to two or three. "Foxes" our author interprets to signify sins, and "little foxes" little sins so-called; a kind of sins which has spread in the past, and is now spreading sad spiritual desolation in countless families and souls throughout all parts of Christendom. In his illustration of his first remark, that "small sins are as really sinful as larger," we meet with this telling paragraph

"Again: it would startle us into penitent confession were we to find that we had fallen into the sin of theft. That would be to us as though a lion had broken over the wall of our soul's vineyard. But to 'steal' one, two, three of God's fifty-two yearly Sabbaths that He knows we

need, else He had not appointed them, it is a 'small sin,' a mere 'little fox' nibbling a grape, not at all a brindled lion crashing through the vines. And yet, what says the Word? Will a man rob God? Yet ye have robbed мE' (Mal. iii. 8.) Nay, specifically, let us see how the Lord of Sabaoth regards this Sabbath-theft-how He regards all unnecessitated sanctuary-less Sabbaths. I turn to Hebrews x. 25: Not forsaking the assembling of ourselves together, as the manner of some is. Here is the law. Thus far soft, gentle, preceptive, admonitory, rather than penal. But how it dilates-terrible as the phantom form that strode before Vasco de Gama at the Cape of Storms: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking-for of judgment and fiery indignation, which shall devour the adversaries' (ver. 26, 27.) You read at first, Not forsaking the assembling of ourselves together,' and it seems a little thing-a venial, easily excused' small sin'-a ray of light, not lightning. But you hear what God says of it; and who dare call it a 'little fox' after that? Verily it is not a small sin' to steal God's Sabbaths-to 'forsake the assembling ourselves together' for any reason that we cannot AND DO NOT TELL HIM."

Farther, in an illustration of the remark that "small sins do damage," we find the following beautiful passage:

"I know that even the big planet, while it sweeps on in its pathway of light, thrills with a disturbing tremor if any foreign object swim across its orbit; and similarly I know, place anything between the heart and Christ, there will be, not utter falling' from 'the way,' but certain disturbance of the calm of the resting soul that hath found rest in Him. All such interfering things tend to dim grace ;' and wherever fervour is cooled or quenched-the beauty of holiness blurred -faith's outstretched hand shut, ay, a little finger of it-love divided-I am sure the 'little foxes' have been spoiling the vine.' Wherever I find precept nullified, if not neutralised, by practice; duties neglected; opportunities for serving Christ unimproved; temptations dallied with; self-denial begrudged; faint desires after a closer walk with God; no lamentation over want of spiritual-mindedness; unreadiness to go Home,-I have but to raise hiding leaves or tendrils to discern the 'spoiling' 'SMALL Sins.'. . . . Such 'SMALL Sins' so-called may not lose the soul; for the believer will sooner or later be driven, it may be scourged, to Christ for forgiveness; but they do damage: they grievously spoil the vines,""

In illustrating the necessity of bringing small sins to the Lord of the vineyard, we find our author saying

"Even so, brethren, our part in regard to sins, lesser or larger, is to 'take' them FOR Jesus, and to take them To Jesus; telling Him, morning after morning, in ejaculations, through the passing day, and night after night, even every one of them we ourselves know. Let us try in our own puny strength to 'destroy' sin, even to overmaster it-try ourselves to 'mortify' so much as one 'lust' of the flesh, or of the Spirit-try in the strength of the grace that is IN US to overcome our heart-intruding sins-and our strength will be weakness, our wisdom folly. We must carry ALL, ALL, ALL to Jesus, and ask Him to deal with them; ask Him to guard the vineyard' of our soul; ask Him to relume the silver lamp of conscience in its shrine: ask Him to prevent or heal the spoiling' of leaf, or blossom, or tendril, or TENDER grape;' ask Him to keep out, or to drive out, or to destroy the foxes, the LITTLE foxes.' And when we make the sad discovery, as we are bowed in solitary prayer, or at the family altar, or 'searching the Word,' or in the house of God, or at the prayer-meeting, or at the Table of the Lord, that our vineyard wall has been overleapt the sentinel watchtower undermined-the vines and TENDER grapes' teeth-pierced— the fruits of grace damaged-we must turn, yea, run, yea, flee to Him, and ask of Him that He will work our healing, and 'slay' our enmity. Blessed be our Divine Gardener! (for

Mary was NOT mistaken-He is 'THE GARDENER')—He has His loving eye upon us."

But we reluctantly stop the process of extracting. We think the congregation which enjoy a ministry so full, so faithful, and characterised by such heart and simplicity, combined with high talent, are indeed a favoured people, and would pray for the wide diffusion of such a ministry in the Christian Church.

A JUDICIAL OPINION OF THE BIBLE.

I have been somewhat acquainted with men and books; I have had long experience in learning and in the world. There is no book like the Bible for excellent learning, wisdom, and use, and it is want of understanding in those who think or speak otherwise.-Sir Matthew Hale.