"Q. 39. How shal a believer carry under strong convictions arising from his upsittenness in the work of the Lord? "Q. 40. In what respect have the elect and reprobate different sense and feeling of the wrath of God? "Q. 43. What's the first step in effectual calling? "Q. 46. Why is the Lord Jesus Christ called the Desire of all Nations, seeing so many thousand despise Him, and are altogether ignorant of Him? Q. 49. Why are Christians to observe the moral law, seeing it was only of old deliver'd to the Jews? "Q. 55. What are the reasons why the petitions of God's people were more remarkably answer'd of old than now? "Q. 59. Why is not salvation attainable without holiness? "Q. 62. What are the most proper means for attaining holiness? "Q. 65. What's the difference betwixt real and counterfeit faith? 66 'Q. 68. Whether or not may a person repeat the Lord's prayer at the end of every prayer? "Q. 69. Why was it requisite that Christ should come into the world? "Q. 75. May a believer wish himself damn'd if it could tend to God's glory? "Q. 76. What's meant by the guilt of sin? "Q. 78. What's meant by temporary faith? "Q. 80. Why did the Lord appoint two extrenall [external] signs in the Lord's supper and but one in baptism? "Q. 82. What's meant by conversion? "Q. 84. Wherein consists that communion which the Lord's people have with Him while they partake of His supper? "Q. 86. May a person doubting of his interest in Christ, partake of the Lord's supper? 66 Q. 90. How are we to mortify the lusts of the flesh? "Q. 94. Wherein consists true religion? tion? Q. 96. What's the difference betwixt sins of infirmity, and sins of presump "Q. 98. Why doth accepting of Christ, and resting on Him necessarily presuppose conviction of sin? "Q. 102. Can a person have a saving interest in Christ, not being assur'd of the same? "Q. 103. How doth God manifest His attributes in the salvation of believers, and damnation of hypocrites and unbelievers ? "Q. 104. Why doth the Lord frequently exercise the wicked with prosperous and the godly with adverse dispensations of Providence ? "Q. 108. What's the difference between faith and pride in the heart under sufferings? "Q. 112. How doth the justice of God appear in laying original sin, to the charge of all Adam's posterity, since none of them actually committed it? "Q. 114. How should a person carry under the hiding of God's countenance? "Q. 116. Whence is it that prayer is so necessary a duty to believers in this world? 66 'Q. 121. How is a believer to carry under hardness of heart? "Q. 124. What's the difference betwixt the workings of the Spirit agt sin in the soul and the working of a natural conscience? "Q. 126. How are we to glorify God in all our actions? "Q. 127. Are the wicked bound to pray? "Q. 135- What advantages accrue to a believer from his assurance of an interest in Christ? “Q. 141. What means shall a person use to wear of the contracted habits of a predominant sin? "Q. 143- What's the work of the Spirit of God in conversion? and whether man be active or passive in his own conversion? “Q. 146. How shal a person after he has covenanted come to know whether he has done it aright or not? “Q. 149. What's the difference between sin in the godly, and sin in the wicked, when in the same degree? "Q. 157. Whether doth faith justify as a work or as an instrument? "Q. 166. Wherein lies the difference betwixt faith and assurance? "Q. 167. Wherein consists the nature of justification? "Q. 168. How shal a person attain to true and saving faith? “Q. 172. Can a regenerate person sin deliberately? "Q. 174 Wherein consists the nature of sanctification? "Q. 177. What is the danger of delaying the work of our salvation till we come to a death-bed? "Q. 179. Whether is faith or repentance first wrought in the soul at conversion?" These specimens of the questions discussed in the praying society, explain why the early members of the Secession were not only distinguished for personal religion, but also as expert theologians and skilful controversialists. Dr. Mackelvie says that "these societies rapidly declined after 'The Breach,'" in 1747. The old record to which we are indebted for so much information about the St. Andrews' society does not show when it was broken up, but it seems to have been between 1733, when they ceased to record their questions, and 1756,1 when the following was written after them. "Some students of philosophy having mett in society according to rules and method above-sd [said] last year upon Jan. 13th, 1756. "These students of philosophy following met and agreed to meet once weekly while they continue at this University for the above end, and in testamony of their approbation of meetings for prayer and conference they have after perusal of the preceeding rules and questions subscriv'd their [these] presents at St. Andrews this 11th of February, 1756. PETER WATSON. THO. LITSTER. May we not appropriately close the old record with the words of the Prophet? "Then they that feared the LORD spake often one to 1 It is not impossible that this society may have been continued without interruption for a much longer period, as a fellowship-meeting of long standing was kept up in St. Andrews until the middle of this century. One of the three last members of which died last year. D another and the LORD hearkened, and heard it, and a book of remembrance was written before Him for them that feared the LORD, and that thought upon His name. And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him." [We shall be glad if any of our readers, lay or clerical, will favour us, for publication, with short papers in answer to any of the questions discussed at the meetings of the old St. Andrews Praying Society.-ED. O. S. M.] "THE NATIONAL CHURCH-AN APPEAL AGAINST DISESTABLISHMENT "*—A REVIEW. WE have seldom sat down to the perusal of a book with a stronger determination to be pleased, than in the case of the little volume before us. The very title, "The National Church-An Appeal against Disestablishment," was positively charming. In a comparatively narrow compass a great subject is discussed; and instead of the age-bedimmed musty tomes over which we are frequently compelled to pore, here was the luxury of a bold type on brilliant paper. Other circumstances as well, connected with the book, enlisted our sympathies; and, amidst much modern rubbish on the subject we promised ourselves for once a real treat. No branch of the Christian Church, perhaps, has had a more chequered history than the National Church of Scotland. Although Christianity at a very early period reached our shores, for many centuries it attained little more than a bare existence. Romanism laid hold of the sovereign and upper classes, the people being little other than serfs; and under a load of superstition, idolatry, and ignorance the country groaned for ages. But this state of things was not destined to exist for ever. In the orderings of Providence the smouldering embers of evangelistic truth, and a panting desire after what might be called "The Unknown God," were fanned into a flame. The effect of the first outburst was the martyrdom of some unbending patriot confessors of Jesus Christ; but out of their ashes Truth and Conscience rose and triumphed, and the domination of Rome in Scotland was overturned. One result only could follow. Civil and religious liberty were substituted for tyranny and intolerance; the Bible was opened and set free to all; and salvation by "free grace," instead of human merits and the like, was proclaimed from the pulpit. The nation, as such, espoused the cause of religious and ecclesiastical reform, abolished the Romish religion, and in its room adopted and established the "true evangel of Jesus Christ." Such may be designated a bird's-eye view of the reformation from 'Edinburgh: W. P. Nimmo. 1878. * Popery, and the suddenness, wisdom, and peaceful manner in which this great change was effected is matter of astonishment to the present day. Although it is not our purpose here to write history, a few historic particulars are necessary for rendering intelligible the subject of the present review. As already indicated, an open Bible, and the preaching of the gospel in its purity and simplicity, may be said to have constituted the foundations of the Protestant Reformation. But these, of themselves, were insufficient for a permanent structure like the Church of Christ. A formal creed as a bond of union and test of communion, had to be prepared, and a form of government adopted, that everything might be conducted decently and in order. The first of these emanated in a formal Confession of Faith; and in regard to the second, our reformers, to use their own language, "took not their example from any Kirk in the world-no, not even from Geneva," they drew their plan immediately from the Scriptures. Avoiding the Erastian and graduated scale of vassalage of the Episcopal system on the one hand, and the undefined and nondescript system of independency on the other, they adopted the Presbyterian model as given to the Church by the inspired writers of the New Testament. The creed and order of the Reformed Church, as thus drawn up by the ecclesiastical authorities, were submitted to the civil representatives of the nation, approved and adopted by them, and subsequently sworn to in the National Covenant." The connection thus formed between the Church and the State has been admitted, even by the opponents of all establishments, to have been the best the world has yet seen. It was in fact too good, too Scriptural, and too well adapted for promoting the great ends of the Christian Church, and the repression of evil, to exist long without opposition. The king, court, commons, and many of the lower orders felt the power and faithfulness of the Church in these respects, and the result was various encroachments on her rights, and the liberties of her assemblies, and ultimately attempts were made on her very existence. At length the enemy prevailed. Presbytery was superseded by Prelacy, and that system maintained a domination in Scotland for nearly thirty years. Prelacy, like her sister Popery, can brook no rival. Not satisfied with the superiority it attained in 1636, a still more Popish liturgy was introduced, and that was the means of ringing its knell for the time. The National Covenant was renewed, the Glasgow Assembly (1638) followed, and Prelacy in turn was overthrown. Perilous times bring distant relations into closer alliance. The friends of reformation, and liberty, in England, sought the cooperation of their brethren in Scotland; the Solemn League and Covenant and Westminister Standards were the result; and for many years the reformed religion prospered in the land. On the restoration of Charles II., unhappy times again overtook the Church of Scotland. One of the most furious persecutions ever inflicted on the Christian Church ensued; and, to the everlasting disgrace of Scottish Episcopacy, was carried on for twenty-eight years. During that period the Presbyterians, or Covenanters, as they were commonly called, were nearly extinguished; yet, in what might be designated their death struggle, they triumphed. A tyrant was hurled from the throne, and a glorious and bloodless revolution achieved. The settlement that followed was sadly defective so far as the Church of Scotland was concerned. Peace and liberty were secured, and the survivors of the despoiled Presbyterians restored to their former positions. But her standards, either of doctrine or government, were not assigned the high Scriptural recognition they previously possessed. So far as the State was concerned, they were sanctioned as mere political expedients suited to the exigencies of the time, and as for the national covenants, they were simply ignored. Apart from the Confession of Faith, there were two points to which the Church of Scotland attached the utmost importance from the very beginning, and in regard to which she never yielded her judgment, the freedom and independence of her Assemblies, and the rights of the people in choosing their ministers. The former of these was frequently interfered with, under royal authority, both before and after the Revolution, and in several instances that authority was disregarded by the General Assembly. The latter, the rights of the people, were as jealously guarded and vindicated by the Church. The First Book of Discipline, drawn up by Knox and his colleagues, declares on this head : "It appertaineth to the people, and to every several congregation, to elect their minister." The Second Book of Discipline declares: "It is to be eschewed that any person be intruded into any of the offices of the kirk contrary to the will of the congregation to which they are appointed, or without the voice of the eldership." Further, " And forasmuch as that manner of proceeding hath no ground in the Word of God, but is contrary to the same, and to the said liberty of election, they ought not now to have place in this light of reformation." In the year 1649, a period greatly distinguished for religious prosperity and ministerial faithfulness, patronage was abolished by Act of Parliament. "And considering, the Act declares, "that patronages and presentations of kirks is an evil and bondage, under which the Lord's people and ministers of this land have long groaned, and that it hath no warrant in God's Word, but is founded only on the canon law, and is a custom Popish," the estates of parliament do therefore "discharge for ever hereafter all patronages and presentations of kirks, whether belonging to the King, or to any laick patron, presbyteries, or others within this kingdom," and the mode in which ministers should thereafter be called and settled was left in the hands of the General Assembly. At the Restoration, this Act was repealed, and patronages restored. In 1690, they were again abolished as a part of the Revolution Settlement, and again imposed by the government of Queen Anne, in 1712. This Act continued to regulate the settlement of ministers in the Established Church till 1874, when it was abolished, and the details of the new arrangement were left to the General Assembly, very much the same as in 1649. Great mischief was wrought in the Church, and to the cause of religion by the operations of patronage. It was the procuring cause, directly or indirectly, of all the secessions that have |