The following comparison, description, and contrast, will be read with interest :-

"Savonarola's unyielding spirit placed him in relation to Lorenzo in a somewhat similar position to that occupied by John Knox in relation to Queen Mary of Scotland. Many have been willing to stigmatise both as rude fanatics, wanting 'sweetness and light.' The truth seems to be, that the same causes which made the heart of Knox proof against the blandishments of his beautiful Queen, made the Italian Monk superior to all the fascinations, and they were many, of the magnificent Lorenzo. The weight of these causes all should be able to estimate. They were two-an intense patriotism and an equally intense zeal for the truth and kingdom of Christ. Our Prior of San Marco was a patriot. He did not deem it inconsistent with his profession to take an active interest in every thing that had to do with the good of his country. What are called secular affairs were the very things which, according to his mind, religion was intended to sanctify or make sacred; or, in other words, to bring under the government of God. But Savonarola was a Christian as well as a patriot. To this title Lorenzo had little claim. The Prior and the Prince was here separated by an awfully wide chasm. Savonarola was remarkable for the fervour of his piety and the purity of his life. Few men, even amongst the most saintly, have risen into fuller contact with the spiritual and unseen. None ever doubted the holiness of his life. In his personal habits he was extremely simple, even austere. He loathed the immorality that was so common in all classes, and especially in the highest, and mourned over the luxury of living which commercial prosperity had everywhere excited. Apart from the testimony of his friends, which is very full and emphatic, even a slight acquaintance with his sermons and other writings is enough to show how his heart was wrung with horror at the unblushing wickedness that was rampant on every side, and how in his inner and higher exercises of thought and feeling he could rise into wonderful fellowship with the Spirit of God. But Lorenzo undeniably presents us with a very different picture. There could hardly be imagined a stronger contrast than that between him and the minister of Christ whom he had so incautiously invited to Florence. It can only be admitted by his most ardent admirers that he neither cultivated religion in his heart, nor practised morality in his life. His usurpation of an almost despotic power was the result and evidence of an unscrupulous ambition. The holocaust of victims which he sacrificed in revenge for his brother's death, his sacking of the town of Volterra in opposition to the milder counsels of others, and his seizing the dower of the orphan girls in order to provide funds for the war against Volterra, prove that he could, when occasion seemed to demand, rival the worst Italian despot in the measures he adopted to gratify a personal feeling, or to attain a selfish end. Besides all this, the testimony, both of his contemporaries and of his own writings, convicts him, not only of luxurious extravagance, but of undisguised sensuality. What concord could there be between such a man and the pure-souled priest of God? How could the patriot love the betrayer of his country's liberties; how could the Christian preacher consort with the worldly and voluptuous prince? It is only through a misunderstanding of the character of Savonarola, or by wishing to rob him of an uprightness, a fidelity to holy principle, a devoted loyalty to his heavenly Lord whose name was to him the symbol of perfect truth and good, things so strange and so grand in that time of religious infidelity and moral disorder, that men can blame him for his lonely and resolute refusal to have any other intercourse with Lorenzo than such as befitted his profession as a servant of God. In the light of what followed, when Lorenzo was no more, we see, with sufficient clearness, the motive forces which kept separate these two eminent men.

It is thus our author meets the charge brought against Savonarola, as it has been so often and so virulently against our own John Knox, of being an enemy to everything like true culture, and of wantonly causing, in the heat of reforming zeal, the destruction of beautiful works of art :—

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Nothing could be further from the mark than to attribute to Savonarola an ignorant or fanatical hostility to culture of any kind. He was himself a man of

the highest culture. A poet, a lover of music, a friend of artists, a proficient in the new learning, a prolific writer on all subjects, the most acute and original philosopher of his day!--it would be absurd to speak of him as a rude iconoclast, who had no sympathy with the arts and humanities that were stirring the heart of the thinking world. It is something to know that the first minds of the Renaiss ance held him in reverence, and thought his friendship a favour. Something too to know, that such painters as Botticelli, and Lorenzo di Credi and Bartolommeo, and the family of the famous Robbia, belonged to his party in the state, and were willing to lend themselves to his efforts at reform. Nor is it a slight thing that Michael Angelo, though bound to the Medici by many obligations, always cherished a profound esteem for him, and at last amid the gathering shadows of the grave, found light and solace in the study of his religious writings; like Lorenzo, Pico, Politian and others, turning in the time of his greatest need to the Christian teacher whom he had known in his youth.

There was a mysterious charm about the many-sided and high-souled monk, the power of which was felt by all, by men of all characters and ranks, who came in personal contact with him. If asked, wherein lay this charm? we should be disposed to say that it lay mainly in the fact that, while many-sided in his attainments and sympathies, he was a man of one aim, the noblest possible, to which he devoted himself with a rare concentration of will. It was his great desire to establish in Florence a Christian polity which should infuse its spirit into, and confer its benefits on, all sections of the people. He proclaimed Christ as the true King of Florence, and he strove to secure that all talents, endowments, crafts, and interests, should be regulated by divine laws of truth and righteousness. He had nothing to say against the exercise of poetical, artistic, or learned tastes; it was only the perversion of them to wrong uses that he felt free to denounce."

We congratulate Dr. Dinwiddie on the production of a volume which does so much credit at once to his literary abilities, his historical knowledge, and his sympathetic appreciation of all that was good and noble in pre-reformation times; and we wish for it a large circulation. It may be added that the volume is neatly got up and moderate in price, and bears as an appropriate Frontispiece a photographic view of the Palazzo Vecchio, in Florence.

The Songs of Zion; our only Manual of Praise. By Rev. J. R. Lawson, Barnesville, New Brunswick. Crown 8vo, pp. 36. R. A. M. Manor, St. John, N. B. 1879.

THIS well-written Tractate is a reprint, with some omissions and additions, of articles which were inserted in a provincial Paper, on the subject of inspired Psalmody and modern hymns. We rejoice sincerely that the esteemed author has been induced to put his clear Scriptural thoughts and able convincing argument in a permanent form, for general circulation. The issue of the Pamphlet is at present most seasonable; as the subject of the Church's praise is engaging the attention of many thoughtful minds and the deliberations of ecclesiastical assemblies. There is a wide-spread dissatisfaction with many of the hymns which have been long in use; and the conviction is, in many cases, becoming deeper, that the only safe resting place is a return to primitive apostolic practice, in the exclusive employment of the songs of inspiration in Divine worship. The author justly remarks-"The songs of the Church must exert an equally powerful influence on her creed and her piety." Throughout the Tractate, the matter discussed is stated with singular clearness, and, in a brief compass, is reasoned out with much candour and cogency, The question is thus stated in the opening :

"We have in the Bible a book called 'the Book of Psalms,'-a book given by inspiration of God, for the special purpose of being used in His praise. Ought we to use that book exclusively in our Saviour's worship, or are we at liberty to sing whatever we please in lieu of it, or in addition to it, provided it be scriptural in its matter."

After some preliminary remarks, the writer lays down this proposition" The Psalms of David, in the best metrical translation available, or chanted in prose, should be used in the service of praise, to the exclusion of all other compositions, whatever may be their literary, poetical, or doctrinal excellencies." The argument in support of this fundamental statement is that, 1. "The inspired Psalms are quite sufficient for all the purposes for which a manual of praise is required." 2. "The Psalms of David have the authority of a Divine appointment." 3. "No other book of spiritual songs has the same divine authority." The objections to the exclusive use of the inspired songs are fully considered, and ably refuted. After a fair vindication of the Scottish metrical version of the Psalms, Mr. Lawson presents the following satisfactory "concluding observations." "In singing the Psalms we are sure that we are singing what is acceptable to the Lord. The exclusive use of the inspired Psalms would powerfully tend to the promotion of Christian union; it would promote Congregational singing; and would cause the authority of the word spoken to be more deeply and universally recognised." We freely give this excellent Tractate, which the Publisher has issued in a neat and attractive form, our warmest recommendation; its wide circulation cannot fail to prove highly beneficial to the Church at the present crisis.

Illustrious Abstainers. By Frederick Sherlock. Crown Svo, pp. 232. Hodder and Stoughton. London: 1879.

THE author of this attractive volume, though a young man, is extensively known in these countries, as an able advocate of Scriptural temperance, and for his valuable contributions to popular Temperance literature. He handles a facile pen, displays always a thorough acquaintance with the facts that serve to illustrate and recommend his subject, and is instinct with intelligent and ardent zeal for the promotion of a cause in which the glory of God and the best interests of humanity are concerned.

The present volume, which contains brief sketches of the lives and characters of a number of "Illustrious Abstainers," some of whom are yet living, well sustains the reputation of the author as a graphic and powerful writer, and it is well fitted to attract the young, and to advance the cause of total abstinence from alcoholic drinks. The introduction is admirably written, presenting in a clear, attractive manner, an array of well-authenticated facts, and showing the progress and singular benefits of total abstinence to persons in the higher ranks, and in important public situations. Some eighteen illustrious abstainers-beginning with Sir Garnet Wolseley and ending with John Howard, the Philanthropist-are sketched in their character, life work, and powerful influence. These are ex

hibited as a number of clear, vivid photographs, produced by the bright rays of the sun of temperance, shedding around the purity and power of their lives, and holding them forth as examples of whatsoever is honest and lovely and of good report, to the present and to future generations. This admirable little work deserves, as we trust it will command, a wide circulation. We know of new better services that can be done to the rising youth of the Church and nation, than to put these portraits of lustrious Abstainers" into their hands, and to recommend them to study and imitate them.

Narrative of a Pilgrimage to Meccah and Medinah By Captain Richard F. Burton Third edition, revised. Crown Sva, pp. 515. W. Mulan & Son, London and Belfast, 1879.

WHATEVER doubts may be reasonably entertained of the morality of such travellers as Burckhardt and Captain Burton, passing themselves as Moslems, and conforming to Mahommedan worship, with the object of finding their way to the head-quarters of the Moslem faith, they have made us acquainted minutely with the people and customs of these countries; and with the doctrines, rites of worship, and morals of those who go on pilgrimages to the birthplace and tomb of the Arabian impostor, in a manner that for the present is not otherwise attainable. When Captain Burton states that "any Jew, Christian or Pagan, after declaring before the Kazi, and the police authorities at Cairo, or even at Damascus, that he embraces El-Islam, may perform the pilgrimage in safety," we are disposed to think the advantages gained by the knowledge acquired, do not compensate for the violation of truth, and tampering with a Christian profession. After perusing this volume, we fully admit that the narrative throughout is clear and interesting. The work contains much rare information concerning Eastern life. The comparisons that are made between European laws and manners, and those of oriental lands-the changes that have taken place of late years and the prospects of still more radical changes in succeeding years display sound judgment and candour. Above all, the state of the Moslem faith, and the degraded condition of Mahommedan lands, as well as the effects of pilgrimages to the holy places in Arabia, present problems of the gravest importance to the Churches engaged in the work of Protestant missions, and to British statesmen in reference to the forty millions of Mahommedans in our Indian possessions, and which erelong must press for solution. This volume of Captain Burton's travels cannot but prove useful to those who set themselves to study those problems for a practical purpose, and it therefore deserves, as it will repay, a careful perusal.

MComb's Presbyterian Almanac and Christian Remembrancer for 1880. (Forty first Annual Impression). James Ohland, Belfast, 1880.

THIS favourite Presbyterian Annual fully maintains the deservedly high reputation which it early acquired under its originator, the late William M'Comb. For fulness and accuracy of select information on a great variety of important subjects--for refined taste-and imparti

ality of statement, and catholicity of spirit, it is hardly equalled, and certainly not surpassed by any of the religious Almanacs with which we are acquainted. While assigning, as is to be expected, a principal place to intelligence concerning the General Assembly of the Presbyterian Body in Ireland-its schemes, colleges, and missions, the state and affairs of the smaller Presbyterian Churches are exhibited briefly, and much valuable information is given respecting the Presbyterian Church and other Protestant Bodies in many other parts of the world. In Presbyterian families, this "Christian Remembrancer" deserves to occupy a high place for the training of the young, and to stimulate the zeal and draw forth the prayers of the heads of families; while to ministers, elders, and others, it will be found invaluable as a book of frequent reference. The present impression has as frontispiece an admirably executed portrait of James P. Corry, M.P., one of the most public-spirited and justly esteemed elders of the Presbyterian Church in Ireland. We willingly give to this excellent annual our strongest commendation.

The Catholic Presbyterian. September to December. Edited by Professor W. G. Blaikie, D.D. London: James Nisbet & Co.

THIS interesting and well-conducted journal has now been before the public for a year-the December number ending the second volume. It has, we are pleased to know, been very favourably received, by Presbyterians generally, as meeting a widely felt want; and we are assured by its spirited conductors and publishers that no effort will be spared to maintain the character it has already secured, and to add what may render it still more acceptable and useful for the future. These promises, we have no doubt, will be amply redeemed, with the result of increased efficiency and popularity. The four parts before us contain a large number of very able and instructive articles, on a great variety of subjects, from the pens of well known accomplished writers on both sides of the Atlantic, as well as on the Continent. Professor Welch, of America, asks and answers the significant question-"Are we drifting?" President M'Cosh writes on Joseph Cook, as a theologian of the day, and the Rev. Alexander Stewart on Luthardt; Mr. A. Taylor Innes takes the Quarterly Review to task on the subject of Scottish Moderatism; Dr. Peter Bayne writes on "Hume, Reed, and Huxley;" Professor Watts, of Belfast, on "The Scriptural Idea of a Ruling Elder;" Lady Hope, of Carriden, on "Frances Ridley Havergal;" M. A. Pasteur Babut on "The Reformed Church of France since 1872;" Professor Flint on the "Hypothesis of Kuenen;" Professor C. Van Orelli, of Basle, on the "Unchangeableness of the Apostolic Gospel;" the editor on the "Problem of the Labouring Classes in Great Britain;" Professor Laharpe, Geneva, on "The Sabbath Cause on the Continent;" Dr. Sloane, America, on "The Legitimate Province of Biblical Criticism;" Robert Gossip, Esq., on the "Metrical Version of the Psalms ;" and (not to mention more) Dr. Robinson, of New York, on "The other side of Calvinism," from whose timely and forcible paper we extract the following: