ment of the soul, there is an educational aversion, long cherished and matured, to all that is most humbling and yet most precious in the truth as it is in Jesus, then is the difficulty magnified beyond expression; and to conquer it, is among the most illustrious triumphs of the cross. To renounce a system, whose very superstitions have been sanctified by a thousand early associations-to incur the maledictions of the friends around whom have been entwined the heart's fondest affections-to assume an attitude of opposition to all that has been once regarded as sublime in patriotism, and devoted in religion--and to submit to voluntary banishment from home and kindred, and be cast upon the charities of strangers, of whom but few may have the heart to sympathize with the utter loneliness and desertion of the spirit, when father and mother, brother and sister, friend and companion, have all become estranged: this is, indeed, the trial of which it is easy to talk pathetically, but which they only can understand who have hazarded their eternal all upon the sacrifice. Would that the friends of Protestantism, while they weigh well the evidences of genuineness presented by the converts from another system, would evince less of a political, and more of a religious sympathy, with those who flee for re.. fuge to the sanctuary of their holier faith. For, surely, on the review of the toilsome way by which such persons have arrived, at length, at the good hope of the Gospel, the rest of the weary, the solace of the distressed, it should be the especial care of Protestant Christians, that they should be regarded as not a whit behind any of the brethren-nay, but as distinguished above them all, as the noblest instances of the supremacy of principle, the most wonderful and signal evidences of the manifested influence of the Spirit of God.

We cannot devote more space to the most interesting volume which has suggested these observations. We have merely culled a few passages from the narrative and di dactic portions of it, without entering at all upon the argumentative, which occupy by far the greater part of the work. Let it suffice to say, that, in a short compass, and with great force and effectiveness, an inquiry is instituted into the leading doctrines of the Church of Rome-the Mass Supererogation-Penance--Auricular Confession -Intercession of Saints and Angels-Purgatory-Transubstantiation-Worship of Images Tradition-Papal In

fallibility. We have not any where met with any thing, in a short space, more convincing, or more profoundly Scriptural, than the argumentative process employed here, in confutation of the Romish system; nor do we know of any work which, from the fine spirit of candour and Christian mildness that it breathes, seems so likely to produce a deep impression on the side of truth, among all classes of Roman Catholics. We wish it an extensive circulation. We have long desired a volume of this description, combining the qualities of the descriptive and argumentative -entering into the views and feelings of sincere inquirers -sympathizing with them in their difficulties-and addressing those in error, not in a tone of harsh and overbearing dogmatism, but in that of mild entreaty, and fervent, and affectionate expostulation. Of the style of writing in the work, it is unnecessary for us to speak, particularly after the specimens already given. It must have approved itself to our readers, as the style of a scholar and a Christian. There is, perhaps, an occasional tendency to discursiveness: and there are one or two digressions, as that in p. 19 to 25, that might be spared; but, on the whole, it is characterized by great ease, force, and beauty.

With one or two other observations we conclude. The author of the "Guide" acknowledges that he has been much perplexed upon the subject of Church government, and does not dogmatize upon it. It is evident, however, that he prefers the Independent system. As we believe him still to be a sincere inquirer, we would earnestly entreat him to consider whether, since he has adopted the purest faith, he is not, also, bound to adopt it in its purest form. We say nothing in the way of boasting of our own system, for we dare not do so. We confess its abuses, and desire to be humbled for them before God. But, we are bold to say, that it is the best the world has ever seen, for all the purposes of maintaining and extending Christ's kingdom. While, therefore, we hail the author, of whom we have, personally, no knowledge, as an important auxiliary in the service of our common Lord, and in the maintenance and defence of the faith once delivered to the saints, he will not, we are sure, attribute it to any unworthy or contracted motive, when we express our heartfelt desire, that he may yet recognize the superior claims, in reason and in Scripture, of our beloved Presbyterianism,

His choice of a form of government is the only point about him in which he seems to have gone to an extreme; for, whereas Prelacy, whether in Rome or Ireland, is essentially a despotism, Independency is as certainly the democracy of Church administration. We beg to recommend, in addition to the brief summary to which he refers, the writings of Samuel Rutherford, of Andazon, and Brown, of Scotland, and Miller, of America, on Presbyterianism.

There is yet another point, on which he does not seem to have arrived at a Scriptural conclusion. It is regarding the question now so much agitated-of religious Estab. lishments. From the slight and casual references to this subject in the work, it seems pretty evident, that he has adopted the Voluntary side of this controversy. Now, the principle involved is one of no mean importance. It is, simply, whether nations, in a national capacity, are bound to acknowledge God, and to advance his kingdom? The views inculcated in this magazine on the subject, are well known, and we shall not here enter into any exposition of them. We believe that, to establish religion, or to lend their aid in its maintenance, is a duty incumbent on the nations to Him who is their Sovereign Lord; and that it is by supporting and disseminating his truth, above all other means, that they can hope to escape the infliction of his righteous judgment. The time is coming, when all men, of whatever denomination, must be prepared to give a reason for their sentiments on this great question; and, sooner than we are aware, the time may be at hand. While, therefore, with the abuses of Established Churches we have no sympathy-while we care not how soon the besom of de. struction may sweep away the pomp of Prelates, and whatever of the rubbish of the Papacy may still adhere to the Establishments of Britain-be it ours to assert, unflinchingly, the duty of all earthly powers and potentates, in reference to God's truth and glory; and, though our voice may be unheeded, in the wild and increasing uproar of conflicting parties, shouting for mastery, yet, let us call upon our rulers to beware, lest, in their zeal to overturn what is antiquated and antichristian in existing systems, they demolish that which is at once the fortress and the temple of our liberties, and themselves be buried in the ruins.

G.

PSALMODY.

[WE insert the following communication, at the request of its respected author. At the same time, we express our opinion, that, while the Psalmody of the Church should be confined to the Scriptures, we conceive any portion of the Scriptures, properly versified, might be so used. We would regard it as a great desideratum, if some parts of the prophecies of Isaiah, or of the Sermon on the Mount, or of the book of Revelation, or various other parts of Scripture, were prepared for directing the public Psalmody of the Church.]

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN.

SIR,-One of the best symptoms of the reviving spirit of the day, is the frequency with which the standards of the Church are appealed to in all Judicatories and Congregational meetings. Some years ago, many would have been ashamed or afraid to quote, or even to allude to them; but so fashionable is it now becoming to do so, that our most prominent ministers can obtain no access more readily to their hearers, than by explaining the articles, and proclaiming the binding obligation of the Westminster Confession of Faith.

To the Synod of Ulster, these standards should be peculiarly dear. They were its original Charter, and, by forbearing to enforce them, heresy crept in, which was only got rid of by the retirement of the Arian Presbytery of Antrim, in 1726. A similarly mistaken spirit of forbearance, at an after period, so adulterated the doctrine and discipline of the Synod, that her people had to invite over Orthodox Seceding Ministers from Scotland; and the withering influence of this spirit was not eradicated, until the Synod finally drove off her Remonstrating philosophers, in 1829. Subscription to the Westminster Confes. sion is again a fundamental law; and care will, of course, be taken to have its doctrines practically acted on.

Assuming that the clerical readers of your interesting periodical cheerfully submit to the authority of the Confession, permit me to ask, how any of them can introduce hymns into their congregations? In the 5th section of the 21st chapter of the Confession, the Westminster Assembly detail as part of public worship "the singing of psalms, with grace in the heart." In the Directory for congregations, it is ordered, that, "after reading of the Word, and singing of the psalm," other duties shall be performed.

After sermon, again, the Directory states, "the prayer being ended, let a psalm be sung." The sanctification of the Lord's day is desired to be privately observed, by "catechising of families, holy conference, prayer for a blessing upon the public ordinances, singing of psalms." A similar direction is given concerning the observance of Fast days; and, with regard to thanksgiving days it is stated, that "because singing of psalms is of all others the most proper ordinance for expressing joy and thanksgiving, let some pertinent psalm, or psalms, be sung for that purpose." And under another section expressly on the subject, the Directory states, "it is the duty of Christians to praise God publicly by singing of psalms together in the congregation, and also privately in the family."

I am not addressing Episcopalians, Independents, or Methodists, or any denomination, who, by owning no obedience to the Westminster Confession, can have as many varieties, in their psalmody, as individual taste or caprice may suggest. But those who solemnly vow to obey the Confession, and who ably hold it up as the common bond of union between ministers and people-between us and our fathers, by whose blood it was obtained-how can such men defy its positive, reiterated, and most anxious requirements in one point, and expect them to be implicitly regarded in every other? Itis evident, that no other psalmody is recognised, by the Westminster Assembly, than the book of Psalms, and the practice of our forefathers was in conformity thereto; but if some ministers can now introduce the compositions of Watts, Wesley, Cowper, or Heber, others may as consistently favour their congregations with the Hebrew Melodies of Byron, or of any other poet having more religion, if less of inspiration.

Another important view of the matter is, that individual clergymen introduce hymn-books to their congregations without authority of Synod. You will hardly find the same collection of hymns used in any two congregations of Independents; every minister has his own favourite compilation; and he can have so, as he is not subject to Presbyteries, Synods, or Assemblies. In the Presbyterian Church, however, an act of the supreme court can alone warrant alterations of this kind; and as the Synod of Ul. ster has never authorized any such departure from the Westminster Confession, the introduction of hymns without Synodical authority is irregular, un-Presbyterian, and subversive of all discipline.