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Lee objects to the Reformers and others describing it as such. What, then, in his estimation, must it be? In the nature of things, it must just be the opposite-a doubtful, uncertain, wavering, and unstable trust. There can be no mean between the two. And is this, we may ask, the kind of confidence which we are to place in the infallible Word of the infallible Jehovah? Is this the character of the faith, the credence, we are to give to the promise of Him, who is truth itself, and who cannot lie? Wherein does it differ from the "doubtsome faith" of the Papists, which Protestants universally condemn ? Faith, Dr. Lee must admit, has reference to testimony. It rests upon testimony. Now, men ordinarily attach that degree of faith to testimony, which they consider due to the veracity of the person who gives it. If his veracity is doubtful, they do not give his testimony their implicit assent, but receive it with caution. If, on the contrary, he is a person of undoubted veracity, they give the highest assent to his testimony which human authority can demand. Still allowance must be made for human fallibility. But in the case before us, God is a being of infinite veracity; it is impossible for God to lie. His testimony, therefore, demands the fullest credence, the fullest assurance; and unless this is yielded to it, we hold that it is not received at all. This, and this alone, as the Apostle Paul declares, is to receive it not as the word of man, but as it is in truth, the word of the living God. Hence the absolute certainty expressed in the following declarations of believers :-" We are sure," said Peter, "that Thou art the Christ, the Son of the living God." "Now we are sure," said the disciples, "that Thou knowest all things, and needest not that any man should ask Thee; by this we believe that Thou camest forth from God;" so entirely did they exclude all doubting, uncertainty, and wavering from their faith. Hence are we commanded, in every act of worship, to draw near to God, not only with a true heart, that is, with a sincere and upright heart, but in full assurance of faith-an expression, the real meaning of which Dr. Lee appears to us completely to misunderstand. True faith, in its nature, excludes all doubting. May we not now, then, retort Dr. Lee's language upon himself, and say, that his theory of faith which excludes assurance from its nature, is not only "illogical, but, we venture to think, unscriptural." But this is not all. From the nature of the testimony believed, it is evident that faith invests its possessor with an interest in the blessings exhibited in that testimony. The testimony of God, as set forth in his Word, is not a bare relation of facts, but a testimony carrying in it a grant of privilege through Christ to the persons to whom it is addressed. It is a testimony to every Gospel hearer, that through Christ is preached unto him the forgiveness of sins. It is a

record to all who are favoured with the Gospel dispensation, that through the blessed Saviour life and eternal salvation are exhibited to them for their acceptance. Such a testimony, along with an unreserved assent to its truth, must demand a reception or an appropriation of the blessings exhibited, else it cannot correspond to the nature of the testimony; yea, in such a case the testimony is rejected. Such, accordingly, is the uniform representation which is given of true faith in Scripture; and such precisely was the view taken of it by the Reformers, and that which has been taken of it by all who have been accounted sound divines since their day. On the part of its possessor it lays claim to (and this is its distinctive function), appropriates to itself, upon the authority of God, the benefits which He has graciously engaged to bestow. So that when Dr. Lee objects that faith, when in exercise, whatever may be its degree, however weak it may be, enables the believer to say, that his sins are forgiven, or that Christ is his, he objects to what we regard as clearly taught in the Word of God. But it is evident that throughout the whole of his reasoning on this subject, he confounds two things that differ materially from each other-viz., the assurance that belongs to the nature of faith, and the assurance of hope, or, as it is ordinarily termed, the assurance of sense. That he cannot be ignorant of this distinction we readily admit. From his extensive reading, he cannot but know the particular meaning attached by the Reformers to the term fiducia, so often employed by them; or to the similar expressions of more modern divines, fiducial application, fiducial apprehension, fiducial affiance, and so forth. Nevertheless, he entirely ignores the distinction, insomuch that it is not once mentioned throughout the whole of his book. He limits his view to personal assurance of grace and salvation; in other words, to the assurance of sense; and blames the Reformers, like his great authority, Sir William Hamilton, for uniformly teaching that this sentiment was implied in the nature of faith, while they manifestly refer only to the fiducial confidence, the assured affiance, that is necessarily involved in the very essence of faith, and in every act of it when it is put forth. But into the further discussion of this subject, our space forbids us now to enter. Only we cannot but add, that the reference which Dr. Lee makes, in a foot note, to the Marrow-men, and to Marshall on Sanctification, and Hervey's "Theron and Aspasio," and the fear he expresses lest their views should be revived, only shows the more, either the ignorance or the misapprehension under which he is labouring in regard to the whole of this doctrine. We regret that we have to make these remarks respecting his book, otherwise calculated to be useful, and which, notwithstanding the blemishes, we should rather

say errors, with which it is tarnished, we still trust may be productive of good.

The Late Dr. Chalmers on the Establishment Principle and Irish Protestantism, with some Forgotten Chapters of Free Church History. By James Begg, D.D. Edinburgh: James Nichol, 104, High Street. 1868.

UNABASHED and undaunted, notwithstanding all the hard words and bitter sayings, which are being so profusely directed against him, Dr. Begg courageously moves on in the even tenor of his way, maintaining and defending the great scriptural principle of national establishments of religion, and administering severe reproof to not a few of his Free Church brethren, who, only a few years ago, stood up as stoutly and manfully for the same principle in its entirety, as he has done, but who now seemed to be prepared to let it drop from their public profession and creed. The utterances which of late have been given by many leading Free Churchmen on this subject, appear to us to be utterly astounding. We took leave to direct attention to some of them in our September number last year; and the additional evidence adduced by Dr. Begg, to the same effect, in the pamphlet before us, only increases our astonishment. It is truly humbling to perceive such inconsistencies, on the part of ministers and elders of the highest standing, in regard to great Bible principles, affecting so much the glory of God, and the good of the Church and land. Dr. Begg has assuredly done well, as an ardent lover of truth and consistency, in recalling to mind "some forgotten chapters of Free Church history." These are set forth in the Doctor's usual powerful, pointed, and telling style. The remarks which he makes in regard to Irish Protestantism, we do not think it necessary here to dwell upon, as we have in a preceding article given our views upon that subject; and we shall only add, that we cordially wish Dr. Begg all success in his strenuous and persevering efforts to root out Popery, Prelacy, Erastianism, and godless Voluntaryism from the Church and land.

The Question of Doctrine, in Connection with the Negotiations for Union Between the Free and United Presbyterian Churches: A Tract for the Circumstances. By James Julius Wood, D.D., Dumfries. 1868.

It is well known that in the Joint-Committee of the Free, U. P., and R. P. Churches, which has been meeting for several years past with a view to effect an incorporating union between these Churches, serious differences have arisen upon the matter of doctrine, and particularly the doctrine of the atonement, including both its nature and its extent. Keen and lengthened discussions, we have been given to understand, have been carried on between the different parties,

especially between certain members of the Free and United Presbyterian Committees, upon this vital subject. Among all who have taken part in these discussions, no one, we believe, has stood more prominently forward, or felt a deeper interest in the questions raised than Dr. Wood, the respected Free Church minister of Dumfries. This being well known, he has been urged, it would appear, "to present the matter in the form of a tract," which is now before us. In the tract, Dr. Wood treats the subject merely in a historical point of view, tracing, by means of the documentary evidence which he adduces, the difference of sentiment, which, particularly during the last thirty years, has been prevalent in the United Presbyterian Church in regard to this great doctrine, from what were its acknowledged views previous to that time. As this is not the place to discuss the subject, all that we shall now state is, that as we can vouch for the accuracy of the facts which Dr. Wood has brought forward, and as these facts have an important bearing upon the controversy on hand, we can confidently recommend his pamphlet to our readers, assuring them that they will find it both interesting and instructive. design to return to the subject, in connection with a review of the posthumous work of Dr. Marshall, of Kirkintilloch, on the Atonement, lately published.

Our Home Mission.

REPORT OF HOME MISSION OPERATIONS IN AYR.

IN presenting a short account of home mission work in Ayr, since I became missionary, it is not necessary that I should say much regarding the district, or the character of those among whom we labour. These remain unchanged, and are therefore well known to the readers of the Magazine, from the previous reports which have been submitted. Great variety of character is met with among the people. Some are sunk in the most profound ignorance, while others have a considerable share of intelligence and information. Some are in moderately comfortable circumstances, and many are apparently in utter destitution. Their sentiments and feelings in regard to religion are of course equally varied. The missionary generally meets with a respectful reception, but on the part of many there is an utter indifference and listlessness about Divine things, though to others the visits seem to be very welcome and refreshing. A good deal of attention is always paid to the sick and afflicted, many of whom would enjoy no opportunity of religious instruction were it not for the mission.

Four meetings are held weekly-one on Sabbath evening, and the others on weeknights. The attendance at these meetings during the summer has been pretty good, though not so large as we could desire, the difficulty of getting the people out being much increased in the summer season. The attention paid to the addresses and other exercises has been very good, and we may hope, through the Divine blessing, our labour has not been in vain.

Visitation is engaged in at an average of three hours daily, during five days in the week. The work of tract-distribution is still carried on by a number of ladies in the congregation, who have kindly given their services for this purpose.

I subjoin a few cases which have been met with in the course of visitation. Mrs. A This person is very ill with cancer in the head and face. At first I was almost sickened with the sight of the ravages the disease had made. She is, however, a wonderful example of the sustaining grace of God. She has some times of darkness, but at others is lifted above all fear, and though all alone in her suffering,

is able not only to trust but to triumph. She says, she never doubts the faithfulness of Jesus, though her own state is changeable, and is willing to wait His time and go when He calls. I tried to assist her faith and minister to her consolation, but I felt more in the position of a learner than a teacher. I read and prayed with her, and was thanked for my visit.

Mr. B- I went up this stair and found a door half open, and a tall thin man standing in the room, who seemed rather surprised at my appearance. I asked if I might come in, to which he replied, "Oh, yes." Entering, 1 found a very small room with neither bed, table, nor a single article of furniture of any description. I stated that I was the missionary, and asked whether he attended any of the meetings. He said, "No, he had once gone, but had not been able to do so for some time." I asked if he referred to his clothes, and he said he did. I urged that our meetings were intended for those who could not dress well, but he said that he was so ragged and dirty that he would feel to go as he was. Enquiring what had been the cause of his losing his clothes, he said he had been a long time out of work, and his wife was delicate, and he had two children, and had had great difficulty in procuring food for them. I believe his story is true, for he had not the appearance of a drunkard, but had rather a good-humoured expression. I asked, if he had never thought of the things of God and of his soul after his worldly circumstances had become depressed, and he replied, "No, he had not troubled himself much about these things." I reminded him that though his trials must have been sore to endure, they were sent by God, and could never be meant to make him forget Him, but rather to draw him closer to Him; that if we had not this world, we had all the more need to seek a portion beyond the grave, and that life was short at the longest, whether happy or miserable, and at all times very uncertain. All this he agreed to as if he really believed it, yet it seemed to make little impression on him, and I could not prevail on him to come to the meeting as he was. I then asked after the children, and found they were neither working nor attending any school, either week-day or Sabbath. I urged him to send them to the Sabbath school, but he said they were in rags, worse than himself, and he could not send them as they were. He admitted that it was very desirable they should be taught, and that they themselves would like to go. I remonstrated with him on the cruelty of keeping them back from religious instruction, merely to save his own regard for appearances; but he would not say he could send them. Neither he nor his wife can read any. I read a portion of Scripture and engaged in prayer, and left promising to call again.

Mrs D This old woman makes considerable profession of religion. She is always very anxious to be visited. When I saw her first I was very favourably impressed by her, but I have been led to modify my opinion a good deal on a further acquaintance. She speaks much of resignation to the will of God in her afflictions, and trust in Him to supply her wants; but there are some who have as great trials to endure, who manifest their faith and resignation in seeming to be lifted above their afflictions, and not speaking of them at all. It is natural that one should mention his afflictions to a friend, or one whom he has reason to think a friend; but it is not a very good sign of any one if this is the whole tenor of his conversation.

She has very much the appearance of one who has a story by heart, and out of the line of which she is at a loss. She often refers to the Disruption, when she left the Established Church, and to which act she seems to attach considerable importance. Though this is the case, she evidently does not know any thing about the cause which led her to take this step, and seems to think it quite unnecessary that she should know any thing about it. She will never attend any of the meetings, though one is only a few doors from her house. Her excuse is her health, and also want of proper clothes. She can, however, go quite as far every day, and of course be seen by her neighbours too, so that we can regard this as a mere pretence. This is a very sad case. She is very old; she has seen a good deal of sorrow of various kinds; she is very poor, and is a good deal afflicted in body, and ought not to be judged harshly; but though she has been formerly a regular attender on the public ordinances, we must conclude that she has never become experimentally acquainted with religion.

KILMARNOCK HOME MISSION REPORT.

D. GRAY.

THE place selected as the scene of operations is in the immediate vicinity of the Church, best known as the Newton of Kilmarnock. Although to external appearance not a place specially calling for attention, yet we have only to enter into and become acquainted with the general habits of the people to be fully convinced of the need of Mission operations, as very many live there who altogether neglect ordinances.

Our labours in the Mission may be divided into four parts-1. Household Visitation; 2. Meetings; 3. Classes; and 4. Tract Distribution.

1st, HOUSEHOLD VISITATION.-In this department I have spent at least eight hours

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