shadowed forth in the Apocalypse, which will materially affect both the Church and the nation. Britain has long enjoyed a distinguished place among the nations of the earth. Her language is spoken in every quarter of the globe; the sun never sets on her dependencies; her ships whiten the waters of every part of the ocean; she has made the Word of God accessible to every people under heaven, Jew and Gentile, bond and free, by sending it forth in their own language; and her missionaries of the cross of Christ, as well as the sons of labour and commerce, may be found pursuing their avocations under every clime. But Britain has not only been raised to a high place among the nations, but in some respects, to a position far higher than any other nation on the earth. It was on the Continent that the great work of the Reformation was commenced, but it was in this kingdom, especially in Scotland, that it took deepest root, and was advanced to a state of greatest purity. It was in this land only that the Romish yoke was completely broken, and from it that "the true evangel of Jesus," which exalts the human race in this world, and brings salvation to man in the world to come, has had the most extensive spread in the earth. Deeply sensible, too, of her merciful deliverance from Romish bondage and superstition, and of the blessings which accompany the true religion, both to the Church and the State, this nation solemnly entered into covenant before God, and bound herself, through all succeeding generations, to hold fast, and promote that glorious work. While, therefore, the present struggle deeply concerns all the nations of Europe, this country has the deepest stake in the contest. The despotic powers of Europe have nothing to lose, be the results what they may. Their whole power and influence, both civil and religious, centre in the persons of their respective sovereigns, who hold in subjection both the souls and bodies of their people, and therefore no result can render them more enslaved than they are; while, on the other hand, were these despotic dynasties overthrown, as undoubtedly they will at length be, the gain to those who now groan under their iron rule, would be incalculably great. Whether the present conflict will issue in "a consummation so devoutly to be wished," the future events of Providence alone will reveal. As regards our own nation, it is possible the result may be quite the reverse, and it becomes both rulers and people, to consider well what is the path of duty. We have long been running in backsliding and devisive courses in respect of religious professions and reformation attainments. We have again embraced, in a large measure, the "mystery of iniquity," which is doomed to destruction, by giving of our wealth and countenance to the Church of Rome. We have, in many instances, literally denied our national accountability to Him who governs among the nations. And there is ground to fear, that the alliances we have already made, and are still making, with the avowed supporters of antichrist, will fill up the cup of our iniquity, and procure our destruction as a nation. At the same time we are thankful, that in the present case, our nation is resisting unrighteous aggression, and the pretensions of a Power, whose principles and administration are such, that any increase of its territory, or influence among the nations, is to be deprecated by all the friends of civil and religious liberty, and all who are earnest for the spread of evangelical truth. And it is to be hoped, whatever is offensive to God in the doings of this nation and its allies in the prosecution of this war, he will make it the means of paving the way for future good to the nations, both in a temporal and spiritual respect. In the dialogue before us, the scriptural doctrine of national obligations, national sins, and national judgments, are admirably proved, both from Scripture and the history of the world, and with particular application to the past and present circumstances of our own nation : "P. M.-Our national sins, for, my honourable friend, you constrain me to speak freely, are of a double complexion. The sins of the body of the nation-and the sins of its organs, eyes, ears, mouth, hands, and feet. I mean the sins of the multitude, and the sins of their rulers and representatives. Need I tell you that infidelity, irreligion, Sabbath profanation, drunkenness, whoredom, and other transgressions of the divine law overspread the land; prevail in our crowded cities, in our obscure villages, and amongst our rural population; and are indulged in, by persons of almost every rank and class in the community. Besides these sins of individuals which, in the aggregate, are national, there are public sins of the nation in its corporate and organized capacity, which are committed in its name, and with its concurrence by its representatives, into whose hands it has entrusted the management of affairs, or by the legislative and executive authorities. We profess to be a Christian nation, and yet tolerate many a flagrant outrage against Christianity, such as the aforesaid offences which are not condemned and punished as civil crimes. We profess to be a Protestant nation, and with infatuated and daring inconsistency, admit Papists into places of power and trust in the civil and military service, and in both the legislative and executive departments. Though Popery is idolatry, the mystery of iniquity, the foe of God and man, the abomination which maketh desolate, and blasts and blights every land where it is resident, by attracting from above the vengeful ire of Heaven, and from beneath, the withering malaria of the bottomless pit; yet, even this enemy to all legitimate authority and subjection, and to our national, civil, and religious rights and liberties, we caress and endow with largesses at home in our consolidated domains, and abroad, in our rising colonies. Nay more, though prelacy and ecclesiastical patronage are the spawn and the progeny, the root and the offspring of Popery, opposed to the institutions of Christ, the King of Zion and the King of nations, and inimical to the rights both of the Christian ministry and people; yet these unsightly, detestable, and baneful twins and kin of Antichrist, we set upon the mount of corruption, protect and maintain by law, and enjoin high and low, rich and poor in the United Kingdom to do homage and obeisance to them. I must not omit to mention, that these sins are committed by a people for whom the Lord has done great things, and on whom He has conferred distinguished privileges. These evils are committed by the three nations of Scotland, England, and Ireland which have within a very short space of their natural lives, not much more than two centuries ago, bound themselves by solemn covenant and oath to Him who liveth for ever; that they would fear His name, hearken to His word, and keep His ordinances and commandments for the good of them and of their children after them. But, alas! they have neglected to do the very duties to which they solemnly pledged themselves; and have done the very sins against which they have sworn. Not only so, the past and the present generations, with very few exceptions, not content with breaking asunder His bands, and casting away His cords from them, openly disown the National Covenant of their ancestors, and deny their obligation on posterity. Take in connection with these facts the following expostulations and threatenings of God's Word: 'Shall I not visit for these things, shall not my soul be avenged on such a nation as this?' 'Shall he break the covenant and be delivered, when, lo! he had given his hand!' 'I will bring a sword upon them to avenge the quarrel of my covenant.' Looking thus at our national sins in the light of Scripture, how little encourage 42 ment is there for hope, and how much reason have we to be afraid in the day of battle?" The writer then goes on to show that our sin and danger have been eminently increased by the recent alliances we have formed with those nations where the "Man of Sin" and the "false Prophet" have for centuries had their seat, and where they still war against the Church and saints of the Most High. But we cannot enlarge further on the subject, or afford room for We recommend the work to serious attention of more quotations. our readers, as presenting a scriptural and solemn view of the present European convulsions, and the necessity of earnest prayer, that the Lord may be pleased to avert merited judgments from our nation. It would be some evidence that we were as a people to be hid in the day of God's anger, were the community in general, or our ministers of State, disposed to listen to such wholesome counsels and warnings as this work contains. Christian Family Advocate. Edited by Catherine Ponsonby, author of the "Mysteries of Providence and Triumphs of Grace," &c. &c. London: H. G. Collins, 22 Paternoster Row. Edinburgh: Murray & Stuart, South Hanover Street. No. XXVII. August 1854. THIS number of this periodical contains a very minute account of the present condition of Jerusalem, and of the objects seen and places visited by travellers in that locality, rendered interesting by so many associations, and there is prefixed a very well executed representation of that city and its environs. The paper denominated "Readings from the Apocalypse," selected from the unpublished writings of the late Rev. James Young, is beautifully written, and the condensed account of the Protestant Church in Hungary, contains some affecting instances of the trials through which that Church has passed, and of the evil treatment which its adherents have received from the civil authorities, through the influence of their Popish adversaries. "Yarrow Holme" is not so much to our taste; but as a whole, the work is highly creditable to Mrs Ponsonby, and furnishes, as it is designed to do, pleasing and instructive reading. The Signs of the Times; or, Divine Judgments considered in their Character, Hetherington with a method which, with all deference, we think would. have given scope for introducing all the matter discussed, and, at the same time, given greater unity to his subject, and less appearance of bending his text to his themes, rather than drawing them naturally from it. We should be glad, however, to know, that the sermons in general which are preached from the pulpits of the Free Church were equally substantial, and calculated to edify the hearers. Church of Scotland Magazine and Review. Edinburgh: Moodie & Lothian, 82 Princes Street. July 1854. THIS number of this work contains, among other important matter, a paper on "Psalmody a Christian Institute," to which we gladly call attention. It were well that the churches took up this subject in earnest, to know what is the law of the Church's Divine King in this matter, with honest purpose to abide by this rule. In this paper, satisfactory historical evidence is adduced, not only that the Psalms of David were sung in the Christian Church, from the apostolic age downward, but also that the use of private hymns was prohibited in the public worship of the Church, and a thorough exposure of the statement of Mosheim, that "The Psalms of David were now (in the fourth century) received among the hymns which were sung as a part of divine service," implying that they had not been formerly so used. The writer of this paper shows that the hymns said to have been sung by Christians on various occasions, as during the celebration of the Lord's Supper, by martyrs when led forth to execution, and on other occasions, were Psalms, as appears from the words quoted, as parts of these hymns, by ancient historians. It also appears that he had what Neander says on this subject before him, in whose statements, however brief, and the quotations given in their support, there is the strongest evidence, that the introduction of hymns of human composition into the worship of God, was an innovation that met with determined opposition in the early Christian Church. He, however, gives no part of Neander's statements; and when we reach the conclusion which he draws from his induction of facts, we discover the reason of this omission-viz., that they would prove too much, more than he sought to establish. His conclusion is expressed in these words, "The chief inference we draw, and would have our readers draw, from all that has been said is, that whatever improvements may be made in the mode of singing, whatever new melodies may be introduced, or whatever number of hymns and spiritual songs may be added to those aiready in use among us," (the italics are ours) "we must always regard the Psalms of David as having been from the first, and as entitled to continue to the end, the great standard book of Christian praise." This is a one-sided conclusion, adapted to the state of matters in the Church of Scotland, which the evidence adduced by the writer does not warrant, and which the evidence before him, but not ad duced, forbids, for it demands the exclusive use of inspired Psalmody in the public worship of God.* There is also a paper in the same number of this periodical, with the title, "What ought the Church of Scotland to do at the present juncture, in reference to the admission of ministers from other denominations," which deserves some notice. The design of the writer seems to be, to induce the Church of Scotland to strengthen her hands, by affording facilities to ministers from other Churches for acceding to the Established Church, as some Original Seceders did to the Free Church. "Lately," he says, "the Free Church has had a reinforcement to its number, by the admission of ministers and congregations from among the Anti-Burgers and the Old Light Seceders, who have either renounced, or now hold in abeyance, the principle which they so long tenaceously held of the DESCENDING OBLIGATION OF THE COVENANTS. He also says, "The following fact has come to our knowledge from more than one part of the compass : "There are several ministers of other communions, entertaining evangelical views, who are desirous that our Zion should throw open her temple-gates, and welcome them to officiate at her altars. We have the pleasure of being acquainted with some of these, who would prove valuable auxiliaries, while others of them could not fail to be bright ornaments in any Church." We know not who the parties may be to whom the writer of this paper refers; but we are persuaded, whoever they are, that the Church of Scotland will lean to a broken reed for support in the anticipated contest with the Free Church and the United Presbyterian Church, should their projected coalition be realised, if she depend on the support of such auxiliaries. And were she at all disposed to listen to our advice, we would beg to suggest a far more excellent way than this writer's opened door, for *Though the statements of Neander, and his proofs adduced in support of them, have been already given in our pages, we do not think it unnecessary to repeat them here. His words-vol. iii. p. 451-are, "Besides the Psalms, which had been used from the earliest times, and short doxologies and hymns, consisting of verses from the Holy Scriptures, spiritual songs, composed by distinguished Church teachers, such as Ambrose of Milan, and Hilary of Poicters, were also introduced among the pieces used for public worship in the Western Churches. To the last named practice, much opposition, it is true, was expressed. It was demanded, that in conformity with the ancient usage, nothing should be used in the music (?) of public worship but what were taken from the Scriptures." In proof of this statement, Neander quotes the following passages from the Canons of Ancient Councils in the Church. Laodecean Council, c. 59, "That no private hymns ought to be sung in the Church." "The first Council of Braga, in the year 561, c. 12, directed ut extra psalmos vel Scripturas Canonicas nibil poetice compositum in ecclesia psallatur," (that besides, or except the Psalms or Canonical Scriptures, no poetical composition should be sung in the Church.) This is the testimony of an impartial writer, for Neander was favourable himself to the use of uninspired hymns in the public worship of God; it is testimony given in compliance with the force of indubitable evidence, a part of which is adduced, of the facts-1st, That nothing but inspired songs were sung in the Church in the earliest times; and 2d, That the introduction of hymns of human composition was an innovation introduced into the Church after she had entered on a course of declension from apostolic purity-an innovation which met with strenuous opposition from the friends of truth and purity, and was condemned and forbidden by a Council of the Church, so late as the year 561. |