honourable and Christian terms. A number of ministers and churches have already come back,* and others will seek to return in due time. The proposal of the General Assembly cannot be considered "insulting" except by those who do not wish to see it widely embraced. It would certainly be considered by the Old School body, "insulting" to receive an application from any but "sound Presbyterians." All such, however, are most fraternally invited to return to the Church of their fathers, from which they were unfortunately separated in consequence of being in a mixed company, which as a whole had no constitutional inheritance in our borders.

7. Another consideration, which mitigates the harshness of the division in our Church, is that it was a signal and just rebuke to a latitudinarian and aggressive party, and to its factious leaders. Never was any Church called upon to endure a more fierce agitation than that which inflicted its woes upon our own Zion. A course of encroachments upon our doctrines, form of government, and ecclesiastical policy was adopted and pursued with a spirit of heedless adventure, whose ultimate results defy human calculation. The leaders in this warfare did not hesitate to violate and abuse the standards of the Church, to patronize outside organizations in preference to Presbyterian institutions, to array a party against the friends of sound order and conservatism, and to do all in their power to remove the old landmarks. Such men complain of severity! What would they have said if full justice had been meted out to them? The action of the great Reform Assembly of 1837, administered a rebuke to "the troublers in Israel," whose salutary impressions will, it is hoped, be lasting. Instead of complaining of severity, they ought to be thankful that they escaped as they did. Let latitudinarian agitation remember that there is retribution in Providence. Let it learn that the calculations of crafty leaders may be baffled, and right become victorious in the final crisis.

8. Finally; the action of the General Assembly resulted in the promotion of the best interests of religion. The cause of Christ had suffered long from the organization of two parties in the same Church, one of which was arrayed against its old, hereditary Articles and customs. The separation was called for; its necessity was generally acquiesced in. The New School themselves declared that "it was of vital importance to the best interests of the Redeemer's kingdom." The good of religion required it. This was a consideration, that gave practical value to all the efforts in behalf of thorough reformation. This acknowledged tendency of the acts of the General Assembly to promote the best interests of religion, deserves to be taken into the account in forming an estimate of their character and wisdom.

In making these remarks in illustration of the expediency of the Presbyterian Reformation, we distinctly repeat-what we fear all our opponents may not remember that we do not vindicate the passage of the Excision Acts on any one of the considerations mentioned in this paper, or on all combined. The Acts themselves stand upon high constitutional grounds, which have been already explained and defended. The considerations, now adduced, are simply incidental testimonies to the wisdom of those measures, and are intended to relieve them, at least in part, from the apparent severity which, from various reasons, has been charged upon them. We submit

The Charleston Presbytery were received recently into the Old School body. Dr. Condict and the Oswego Church, N. Y., have also returned within a short time; and the last "Presbyterian" states that the large and only New School Church in Baltimore has returned --a few only seceding from it.

these explanatory statements with the full conviction that candid inquirers. after the truth will perceive that the Reform Acts, besides being strictly constitutional, were far from being unwise, unnecessary, or inexpedient.

[We are very reluctantly compelled, by want of space, to postpone to another number the additional remarks we have to make on the Exscinding Acts.-Ed.]

Review and Criticism.

[Our space for Notices of Books is again encroached upon by other matter, so that we can merely indicate the general character of a few publications.]

A VISIT TO EUROPE. By Professor Silliman. G. P. Putnam & Co. New York. 1854. 2 vols.-Professor Silliman ranks among the great men of our country, and he is among its best writers. These volumes present discriminating and lively sketches of men and things, and contain learned and condensed observations on scientific subjects, particularly on geology. The volumes are altogether worthy of the wise, excellent, and popular Professor. The countries described are England, Scotland, France, Switzerland, Italy, Germany, and Belgium.

THEORY AND PROCESS OF CONVERSION. By Rev. Theo. Spencer. M. W. Dodd. New York. 1854.-We are free to confess that the "theory and process of Conversion," herein described, do not strike us favourably. The form of a Dialogue in so large a book is also objectionable. The subjects treated of, are Religious Experience, Elements of moral character in general, Elements of holy and of unholy character, Obstacles to the sinner's progress, Development of right principles, Assurance, and Perseverance.

GAVAZZI'S LECTURES. M. W. Dodd. New York. 1854.-A truly valuable book, laying the axe at the root of Popery. The discussions are keen and unsparing; and coming from an Italian, and from such an Italian, deserve careful pondering. KOSSUTH and GAVAZZI are two great orators and public men; and have made a strong impression upon the American mind.

MAURICE'S RELIGIONS OF THE WORLD. Gould & Lincoln. Boston. 1854. The tendency of Professor Maurice's learned work is rather to lower than to elevate Christianity. He examines the peculiarities of the prevalent religious systems of former and present times; and in the course of much learned and highly valuable investigation, manages to invest error with a false and seductive attraction. When he points out the relations of the religions of the world to Christianity, he yields a tame superiority to the latter. Whilst the book will be read with interest by the scholar, the orthodox will not be satisfied with its general spirit.

BERRIDGE'S CHRISTIAN WORLD UNMASKED. Gould & Lincoln. Boston. 1854.-Welcome Berridge, after Maurice! The old man is truly a Christian, in earnest. Quaint, heart-searching, spicy, original, he deals out to every one a portion in season, and commends the cause of Christ by zealous pleading. Berridge was a revival-man in the Church of England. He was born in 1716, and was instrumental in doing much good, after the manner of Whitefield and the Wesleys.

HOPE FOR THE JEWS. By J. J. Janeway, D.D. J. Terhune & Son. New Brunswick, N. J.-The two main points in Dr. Janeway's book are that the Jews will be converted to the Christian faith, and that they will be settled and re-organized as a nation in the land of Palestine. The venerable Doctor combats the Rev. Mr. Williamson's positions on this subject with much earnestness, and shows an intimate acquaintance with the blessed volume, which has. been his solace throughout a long life of labour and usefulness. It is needless to add that Dr. Janeway is not a millenarian, in the modern sense of that word.

THE PRIEST AND THE HUGUENOT. From the French of L. Bungener. Gould & Lincoln. Boston. 1853.-Mr. Bungener is a distinguished evangelical preacher of France; and his writings are popular. "The Priest and the Huguenot" relates to persecution in the age of Louis XV. The cast and style of the book are eminently French; and the translator deserves much credit for the skill he has displayed in rendering the work into English.

THE MISSIONARY OF KILMANY. By Rev. John Bailie. Carter & Brothers. New York. 1854.-Alexander Patterson, the ploughman, became through grace a great man in the kingdom of God, and did much good as missionary of Kilmany. The narrative of his life and labours is intensely interesting. This book ought to be in all our Sabbath school libraries. It is truly a precious book.

ORIENTAL AND SACRED SCENES. By Fisher Howe. M. W. Dodd. New York. 1854.-This, also, is a work of rich instruction, and of uncommon merit. It originated from an excursion in Greece, Turkey, and Palestine; and the writer writes like a Christian, a scholar, and a man of acute observation. The book will be read with profit by Sabbath-school teachers, and by the educated young, generally-as well as by others. It is published in elegant style. Mr. Howe's remarks on John's baptism, in view of its localities, are of great weight. Much interesting information is communicated to the reader in reference to the ancient and scriptural history connected with the different places visited. The work does great credit to the head and the heart of its author; and deserves a very wide circulation. The profits are to be devoted to the cause of Missions.

Ir people are to live happily together they must not fancy, because they are thrown together now, that all their lives have been exactly similar up to the present time, that they started exactly alike, and that they are to be for the future of the same mind. A thorough conviction of the difference of men is the great thing to be assured of in social knowledge; it is to life, what Newton's law is to astronomy. Sometimes men have a knowledge of it with regard to the world in general; they do not expect the outer world to agree with them in all points, but are vexed at not being able to drive their own tastes and opinions into those they live with. Diversities distress them. They will not see that there are many forms of virtue and wisdom. Yet we might as well say "Why all these stars; why this difference; why not all one star ?" Many of the rules

for people living in peace follow from this idea. For instance, not to interfere unreasonably with others, nor to question and re-question their resolves, not to indulge in perpetual comment on their proceedings, and to delight in their haying other pursuits than ours, are all based upon a thorough reception of the simple fact that they are not we.-Friends in Council.

THE RICH MAN AND THE BEGGAR.

A beggar boy stood at the rich man's door-
"I am houseless and friendless, and faint and poor,"
Said the beggar boy, as a tear-drop rolled

Down his thin cheek, blanched with want and cold.
"Oh! give me a crust from your board to day,
To help the beggar boy on his way !”

"Not a crust, nor a crumb," the rich man said,
"Be off, and work for your daily bread!"
The rich man went to the parish church-
His face grew grave as he trod the porch-
And the thronging poor, the untaught mass,
Drew back to let the rich man pass.
The service began-the choral hymn
Arose and swelled through the long aisles dim;
Then the rich man knelt, and the words he said
Were, "Give us this day our daily bread!"

THE STRENGTH OF THE CHURCH.

"AWAKE, put on thy strength, oh Zion." The church then has strength. Wherein does it consist?

Not in age. It may have lived through the lapse of centuries. It may have outstood revolutions which buried empires. It may have witnessed the setting up and throwing down of many successive thrones. It may have connection sure and unbroken with the first church which the Redeemer planted on the plains of Judea, and yet not be strong.

Not in wealth. I care not how boundless that wealth,-how exhaustless its treasures. It may gather into itself all the discovered and the undiscovered wealth of all worlds, and yet be weak.

Not in numbers. We like to have a large church. We believe that it will eventually become co-extensive with the world. This consummation of the church's hopes and prayers might, however, be realized, and yet the church not be strong.

Not in the earthly dignity and rank of its members. The names of kings, and courts, and cabinets might have a place upon its roll. Men of honour and influence, all the dignitaries of the earth might be, nominally, sons of the church, and yet it have no strength.

Not in temporal prosperity. There may be no open foes, internal or external, -no fires of persecution, or floods of opposition,-no discordant views and aims, and no straitened circumstances whatever,-all this, and yet no strength. But a church's strength does consist, in the living, growing, shining, active piety of those who compose it. Here is the hiding of its strength,-the secret of its might. It may have lived but a single year. It may be absolutely in

poverty, in respect of this world's goods. It may number scarcely a score of souls, and these the obscurest in the community. It may scarcely have been once gladdened by the sunshine of earthly prosperity, and yet, be strong. If those few obscure and possibly despised Christians but be faithful to duty, if theirs' be the prayer of penitence and the life of faith, continually, if they have a zeal and devotedness corresponding with their obligations and professions, that church cannot help being strong,-strong in God, and in the power of his might, valiant for the truth, and wise to win souls unto Christ.-Puritan Recorder.

FATE OF THE APOSTLES.

MATTHEW is supposed to have suffered martyrdom, or was slain with a sword at the city of Ethiopia.

Mark was dragged through the streets of Alexandria, in Egypt, till he expired.

Luke was hanged upon an olive tree in Greece.

John died at Ephesus, in the reign of the Emperor Trajan. Polycrates, bishop of Ephesus, writing about A. D. 200, calls him "martyr."

James the Great was beheaded at Jerusalem.

James the Less was thrown from a pinnacle or wing of the temple, and then beaten to death with a fuller's club.

Philip was hanged up against a pillar, at Hierapolis, a city of Phrygia.
Bartholomew was flayed alive by the command of a barbarous king.

Andrew was bound to a cross, whence he preached to the people till he expired.

Thomas was run through the body by a lance, at Cormandel, in the East Indies.

Jude was shot to death with arrows.

Simeon Zelotes was crucified in Persia.

Matthias was first stoned and then beheaded.

A MAN OF HIS WORD.

You may sing of the heroes of yore,
You may speak of the deeds they have done,
Of the foes they have slain by the score,
Of the glorious battles they've won ;
You may seek to eternize their fame,
And it may be with goodly success-

But it is not the warrior's name

That this heart and this spirit would bless;

Though, oft at their mention my soul hath been stirred,

Yet dearer to me is the man of his word.

You may speak of the great ones of earth,

Of prelates, of princes and kings;

I doubt not there's something of worth
In the bosom of all human things;

But dearer to me than the whole
Of pageantry, splendor, and pride,
Is the man with a frank, honest soul,
Who never his word had belied;

Yea, prized above all that this earth can afford,
Though lowly and poor, is the man of his word!