prized by those who knew their scarcity before. It is well printed and on the whole correct, though a few typographical errors here and there have escaped the eye of the corrector. It is impossible for us here to enter into the merits of Gillespie as a controversialist or of his works separately. The Author is well known, and the treatises have already been stamped with the approbation of two centuries. Our readers would find them a most valuable addition to their library, especially in studying the controversies of the present day. As a specimen of George Gillespie we quote a paragraph from the preface to his work against the English Popish Ceremonies.

"After that it pleased God, by the light of his glorious gospel, to dispel the more than Cimmerian darkness of antichristianism, and, by the antidote of reformation, to avoid the poison of Popery; forasmuch as in England and Ireland, every noisome weed which God's hand had never planted was not pulled up, therefore we now see the faces of those churches overgrown with the repullulating twigs and sprigs of popish superstition. Mr Sprint acknowledgeth the Reformation of England to have been defective, and saith, 'It is easy to imagine of what difficulty it was to reform all things at the first, where the most part of the privy counsel, of the nobility, bishops, judges, gentry, and people, were open or close Papists, where few or none of any countenance stood for religion at the first, but the Protector and Cranmer.'' The Church of Scotland was blessed with a more glorious and perfect reformation than any of our neighbour churches. The doctrine, discipline, regiment, and policy established here by ecclesiastical and civil laws, and sworn and subscribed unto by the king's majesty, and several presbyteries and parish churches of the land, as it had the applause of foreign divines; so was it in all points agreeable unto the word; neither could the most rigid Aristarchus of these times challenge any irregularity of the same. But now, alas! even this church, which was once so great a praise in the earth, is deeply corrupted, and hath turned aside quickly out of the way,' Exod. xxxii. 8. So that this is the Lord's controversy against Scotland: 'I had planted thee a noble vine, wholly a right seed? How then art thou turned into the degenerate plant of a strange vine unto me?" Jer. ii. 21.

"It is not this day feared, but felt, that the rotten dregs of Popery, which were never purged away from England and Ireland, and having once been spued out with detestation, are licked up again in Scotland, prove to be the unhappy occasions of a woeful recidivation. Neither is there need of Lyncean eyes; for if we be not poreblind, it cannot be hid from us. What doleful and disastrous mutation (to be bewailed with tears of blood) hath happened to the church and spouse of Christ in these dominions? Her comely countenance is miscoloured with the fading lustre of the mother of harlots; her shamefaced forehead hath received the mark of the beast; her lovely locks are frizzled with the crisping pins of antichristian fashions; her chaste ears are made to listen to the friends of the great whore, who bring the bewitching doctrine of enchanting traditions; her dove-eyes look pleasantly upon the well-attired harlot; her sweet voice is mumming and muttering some missal and magical liturgies; her fair neck beareth the halter-like tokens of her former captivity, even a burdensome chain of superfluous and superstitious ceremonies; her undefiled garments are stained with the meritricious bravery of Babylonish ornaments, and with the symbolising badges of conformity with Rome; her harmless hands reach brick and mortar to the building of Babel; her beautiful feet with shoes are all besmeared, whilst they return apace in the way of Egypt, and wade the ingruent brooks of Popery. Oh! transformed virgin, whether is thy beauty gone from thee? Oh! forlorn prince's daughter, how art thou not ashamed to look thy Lord in the face? Oh! thou best beloved among women, what hast thou to do with the inveigling appurtenances and habiliment of Babylon the whore?

-But among

such things as have been the accursed means of the church's desolation, which peradventure might seem to some of you to have least harm or evil in them, are the ceremonies of kneeling in the act of receiving the Lord's supper, cross in baptism, bishopping, holidays, &c, which are pressed under the name of things indifferent; yet if you survey the sundry inconveniences and grievous consequences of the same, you will think far otherwise. The vain shows and shadows of these ceremonies have hid and obscured the substance of religion; the true life of godliness is smothered down and suppressed by the burden of these human inventions; for their sakes, many, who are both faithful servants to Christ, and loyal subjects to the king, are evil spoken of, mocked, reproached, menaced, molested; for their sakes Christian brethren are offended, and the weak are greatly scandalised; for their sakes the most powerful and painful ministers in the land are either thrust out, or threatened to be thrust out from their callings; for their sakes the best qualified and most hopeful expectants are debarred from entering into the ministry; for their sakes the seminaries of learning are so corrupted, that few or no good plants can come forth from thence; for their sakes many are admitted into the sacred ministry, who are either popish and Arminianised, who minister to the flock poison instead of food; or silly ignorants, who can dispense no wholesome food to the hungry; or else vicious in their lives, who draw many with them into the dangerous precipice of soul-perdition; or lastly, so earthlyminded, that they favour only the things of this earth, not the things of the Spirit of God; who feed themselves, but not the flock, and to whom the Great Shepherd of the sheep will say, 'The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost,' Ezek. xxxiv. 4. Simple ones, who have some taste and relish of popish superstition, (for many such there be in the land), do suck from the intoxicated drugs of conformity, the softer milk which makes them grow in error. And who can be ignorant what a large-spread Popery, Arminianism, and reconciliation with Rome, have taken among the arch-urgers of the ceremonies? What marvel that Papists clap their hands? for they see the day coming which they wish for. Woe to thee, O land, which bears professed papists and avouched atheists, but cannot bear them who desire to abstain from all appearance of evil,' 1 Thes. v. 22; for truth and equity are fallen in thee, and he that departeth from evil maketh himself a prey,' Isa. lix. 14, 15. .

The Presbyterian's Armoury. The Pastor and the Prelate, &c. By the Rev. DAVID CALDERWOOD. Edinburgh: R. Ogle. 1843.

In fighting the battles of our fathers over again it is well to have their armour and weapons which they used so successfully. The men have passed away, but their works remain.-Works, the real value of which is now beginning to be fully understood and appreciated. We shall not venture either to characterize or commend the above treatise of Calderwood. It is too well known to require this. We rather prefer giving the sketch of his life, prefixed to it which will interest our readers.

"DAVID CALDERWOOD was born in the year 1575. Of his birth-place, parentage, and early life, we have no means of correctly ascertaining. It has been stated that he was by birth a gentleman, which, indeed, is very probable, as few, except those in the higher ranks of life, received so liberal an education as Calderwood appears to have possessed. Being early destined for the church, he was sent to the university of Edinburgh to be educated for that end, where he applied himself with great assiduity and attention to the study of Theology, critical and practical, and devoted much of his time to the investigation of

Ecclesiastical History. Being possessed of talents of a very high order, he took his degree of A.M. so early as 1593, and in 1604 he was appointed to a church in Crailing, near Jedburgh, where, by his virtues, public and private, and his faithfulness to his office, he gained the esteem and respect of all who knew him.

Calderwood, during his labours in the parish of Crailing, manifested great dislike to the episcopal form of church government, and few were more strenuous in their efforts to maintain the purity of the kirk. With a view to reconcile the minds of the people to the change intended to be imposed on them, the King sent the Earl of Dunbar, lord high treasurer, down to Scotland, accompanied by two or three ecclesiastics, in furtherance of that purpose. In 1608, when Law, Bishop of Orkney, came endowed with the office of visitor to the Presbyteries of Merse and Teviotdale, Calderwood, along with George Johnstone, minister of Ancrum, firmly and solemnly declined the bishop's jurisdiction, and protested against his authority; information of which coming to the King's ear, his commands to the Privy Council were, that they should be punished in an exemplary manner. Their punishment was, however, by the influence of the Earl of Lothian, mitigated to confinement within the limits of their own parishes. In June 1617 Calderwood was summoned to appear before the High Commission Court, on the 8th of July, at St Andrews. He accordingly obeyed the summons, and appeared at the appointed time. The King himself attended, and entered into a long discussion with him regarding the protestation, in which he used many arguments and threats to bring him over to his own party, but he found Calderwood too firm and true to his cause to be intimidated even by a kingly authority. He was then removed and sent to the tolbooth of St Andrews, but was afterwards brought to the jail of Edinburgh. The Privy Council then ordered that he banish himself from the kingdom before the following Michaelmas, not to return till it was the King's pleasure; and, on his giving security to that effect, he was liberated, and allowed in the meantime to go back to Crailing, but was forbidden to preach. Lord Cranston, who was his security, made an application to the King to have his punishment changed to confinement within his own parish, but without effect. He then petitioned that his banishment might be delayed till the end of April following, as the season was dangerous for a sea voyage, and also that he might have time to get up his year's stipend. The King replied, that Howbeit he begged, it were no matter, he would know himself better the next time; and, for the season of the year, if he drowned in the seas, he might thank God that he had escaped a worse death.' Cranston, however, being so eager in his importunities, the King at last told him, that he would advise with his bishops. The time was thus delayed till the 29th of August 1619, when he set sail for Holland. In the meantime he had taken advantage of the delay thus afforded him, of writing a book called Perth Assembly,' which was condemned by the council in December following, when the author was fortunately out of the way. During his exile in Holland, he wrote several works of a controversial nature, and, among others, appeared his celebrated treatise, called Altare Damascenum? The title of this work is founded on 2 Kings xvi. 10, 11. It is one of great learning and research, and gives a complete view of the question at issue between the Presbyterians and Episcopalians, as to church government, discip line, and worship. It is said that King James, after perusing it, sat for some time looking very pensive, and when asked by one of his bishops what ailed him, he told him what book he had been reading. 'Let not that trouble your Majesty,' said the bishop, I shall soon answer it.' Answer what, man?' replied the King.There is nothing here but Scripture, reason, and the fathers.'

"In 1624 Calderwood returned to his native country, and remained pri

vately a considerable time in Edinburgh. In 1638 he was appointed minister of Pencaitland, in East Lothian, and continued during the remainder of his life to take an active part in the ecclesiastical affairs of the period, and devoted himself to the investigation and arrangement of all the memorials and documents which could be found connected with the history of the Church of Scotland. The General Assembly of 1648 were very desirous that he should proceed with, and complete, his History of the Church; and to enable him to carry on the work, they voted him yearly a pension of eight hundred pounds Scots. He accordingly completed the design, and has left behind him a work of great research, and immense importance and utility. There were four manuscripts left of this valuable work. One of them is in the College Library of Glasgow; another is in the Advocates' Library of Edinburgh: a third was in the possession of the family of General Calderwood Durham of Largo, but has now been presented to the British Museum; and the fourth belongs to the General Assembly of the Church of Scotland. An abridgment of this work, called The True History of the Church of Scotland,' was drawn up by Calderwood, and printed in 1678, under the auspices of Mr John Carstairs, Mr Robert M'Ward, and two or three others.

"In 1651, when the English army was lying in East Lothian, Calderwood removed to Jedburgh. He had not been there long when he took unwell and died, having attained his 76th year. He was a man of undoubted piety and virtue, and was one of the greatest champions for the cause of Presbyterianism the church could boast of. In learning and acuteness in controversy, few in his time could equal him, which his works abundantly testify." Pp. 4-6.

Select Practical Works of Knox, issued by the Committee for the publication of the Scottish Reformers and Divines. Edin. 1845.

This is the first of what promises to be a truly valuable series of cheap publications. We are greatly delighted to meet with the works of John Knox, in so cheap a form, and in the thought that they are scattered wide and far over the land. The type is large and clear,-but perhaps in the general execution there might have been more neatness and taste displayed. The Treatise on Prayer has been injured and disjointed by the italic headings of the paragraphs. These seem to have been originally in the margin, as contents or catchwords, and ought not to have been thrown into the text. Their insertion has considerably marred the flow of the treatise. Perhaps also the paragraphs might have been better arranged, and greater pains taken to make the references to chapter and verse, full and correct. The explanation of Scottish words ought to be enlarged. A full glossary would be best,-which, along with a judicious index, would really make a finished volume.

We trust that the Committee will not forget Balmanes' Confession of Faith, and Patrick Hamilton's Remains, known generally by the name of "Patrick's Places." The name of the latter is well known to our readers, and the former is a friend of John Knox, who published his works with a preface.

Impressions of America and the American Churches. From Journal of the Rev. G. LEWIS. Edin.: Kennedy, 1845.

We have neither time nor room to do justice to this volume in our present Number. We shall, if God will, return to it in our next. Our readers may gather much from it as to commerce and American ecclesiastical affairs. They will find it truly interesting, and full of information.

The Doctrine of Justification through Imputed Righteousness. By the Rev. D. WILSON. Edinburgh: James Wood. 1845.

This is a neat and cheap reprint of a precious old treatise, first published in 1775. "Christ FOR us," is the believer's watchword and the believer's joy. "Christ FOR us," is the essence of the glad tidings, and the rock on which the Church is built. This little work is a clear and vigorous statement of this glorious doctrine, and as such we commend it, and append the following extract:

"Hence, we may learn what is the nature, excellence, and glory of the gospel. The great design of it is to reveal to fallen men Christ as a Saviour, and his righteousness as the only ground of their acceptance with God. In the gospel, taken strictly, there are neither precepts nor threatenings. It requires nothing of sinners as a condition of life, but declares what Christ, the Surety, has done and suffered to procure it for them. It is just the good news or glad tidings of salvation purchased for sinners by his righteousness and blood, and freely promised to them through him. The law requires, even of man in his lapsed state, a perfect righteousness as the condition of justification; as that without which no son or daughter of Adam can find acceptance, or be received into a state of reconciliation and favour with God. It is the peculiar excellence and glory of the gospel to reveal that righteousness; to show how sinful men, lying under the curse and condemnatory sentence of the law, may find it and become possessed of it, and so be admitted to the enjoy ment of all that happiness which by sin they lost and forfeited. It declares that this righteousness is to be obtained, not by working, but by believing, or by receiving it as the free gift of God." Pp. 78, 79.

By what Means may Ministers best Win Souls? By the Rev. R. TRAILL. Edinburgh James Wood. 1844.

This is another most valuable reprint of the practical theology of the olden time. All may study it with profit,-specially ministers. It is just a book for them, for their study, for their closet. With two brief extracts we shall enrich our pages.

"Ministers must pray much, if they would be successful. The apostles spent their time in this way, Acts vi. 3. Yea, our Lord Jesus preached all day, and continued all night alone in prayer to God. Ministers should be much in prayer. They use to reckon how many hours they spend in reading and study; it were far better, both with ourselves and the church of God, if more time were spent in prayer. Luther's spending three hours daily in secret prayer, Bradford's studying on his knees, and other instances of men in our time, are talked of rather than imitated. Ministers should pray for themselves; for they have corruptions like other men, and have temptations that none but ministers are assaulted with. They should pray for their message. How sweet and easy is it for a minister (and likely it is to be more profitable to the people,) to bring forth that Scripture as food to the souls of his people, that he hath got opened to his own heart by the power of the Holy Ghost, in the exercise of faith and love in prayer! A minister should pray for a blessing on the word; and he should be much in seeking God, particularly for the people. It may be this may be the reason why some ministers of meaner gifts and parts are more successful than some that are far above them in abilities; not because they preach better, so much as because they pray more. Many good sermons are lost for lack of much prayer in study." Pp. 48-50.

Men, brethren, and fathers, you are called to a high and holy calling. Your