of Christ, faith rises to his exaltation. | furnish victims of imposing number and The eye that looks up to the cross, looks costliness. But when was such an offerup to the heavens, and sees in these heavens the glory of God, and Jesus standing at the right hand of God. As the temple, though resting upon the earth, pointed its pinnacles on high, and while in respect of its base, it had fellowship with man, in respect of its summit, held communion with the skies, so the New Testament supper, if properly observed, associates to the view existing and celestial privilege, surmounting the aids of grace with the hope of glory."-Pp. 69, 70. ing as this produced or imagined? Place hetacombs beside it, or the cattle on a thousand hills; how does their pomp evanish in the comparison! Call not this a human invention; the Majesty of Nature and of Nature's God is here: such an impression as we experience when we contemplate first the gaudy lustres of palaces or temples, and then pass to the majestic sun, the great light that rules the day; such is the impression produced when we look now to irrational or human sacrifices, decked out, and multiplied, and repeated to give them consequence, and then transfer our attention to the one offering of Christ-a sacrifice for all classes, all countries, all ages,-single, and yet sufficient-offered once, and yet "forever perfecting them that are sanctified."". Pp. 93, 94. There are reasons also connected with the passover, for the time of instituting the supper, as, that the ordinances were emblematic to a large extent of the same grand truths-that the one was appointed in room of the other; while the Lord's supper, it is observed, has not a few advantages over the passover which it supersedes-affording greater facilities It is further observed that the sacrafor observance-commemorating what fice of Christ is the only remedy which the passover predicted-promising a gives rest to the conscience; and in consecond advent of Christ-having been cluding the first section of this chapter, appointed directly by himself-being that the difficulties connected with observed by a more select company of the subject of the atonement, lie in a worshippers, yet, with all this selection, incomparably more numerous. In the subsequent chapters the author proceeds to give us a somewhat more systematic view of the nature and design of the Lord's supper. The fourth chapter treats of it as illustrative of the scheme of salvation. Here he vindicates the public and open celebration of the ordinance as intended to show, even to those who may be only spectators of its observance by others, the Lord's death. He then at considerable length proves and illustrates, as taught by the words of the institution itself, the truth, that that death was expiatory. To those who may yet doubt or deny the sacraficial character of Christ's sufferings, the following remarks are submitted and illustrated with no slight power. That some remedy for sin was needed-That no remedy but Christ's sacrifice appears at all adequate to the evil. And it was adequate, for 1, It is the only remedy for sin of which the credibility is attested. 2, The only remedy co-extensive with the malady. 3, As a remedy it has a grandeur becoming the divine majesty. "Other religions have had their sacrifices; and the inventors or abettors of these faiths have done their utmost to exalt their consequence by stupendous expiations. The treasures of empires have been brought into requisition to province where difficulties were to be expected. The second section considers the Lord's supper as illustrative of justification by faith, and sanctification by the Spirit. "It instructs us that we are justified through Christ, but at the same time, by faith-through Christ as respects availing merit-through faith as respects instrumental means. God provides; but we must partake-and we partake by faith." "Still our faith has no merit. Expiation is needed only where there is no merit-where there is positive demerit-where the individual atoned for has become obnoxious to justice, and must depend for salvation on other righteousness than his own. It is evident, besides, that the circumstance of eating bread and drinking wine, create no claim to them, and constitute no payment of them," &c. "The Lord's supper, then, furnishes a clear and impressive exposition of (the method of our) justification." As to its relation to sanctification, the author observes, that though a change of state denoted by justification, and a change of character expressed by sanctification, are distinguishable in their nature, they have intimate mutual relations, and these are not indistinctly suggested by the New Testament supper. We have there shown to us the second Adam, in virtue of whose pure and completed obedience the Holy Spirit is con ferred on us. And as the Spirit is con- | siastical discipline is a means of guarding ferred only for the sake of Christ, whose fellowship. Here the author shows that death is shown in the supper, so he the principle of selection was enforced sanctifies only by the truth of Christ; and above all, the truth respecting his sacrifice, which is there represented. This chapter closes with an earnest and eloquent application of the truths presented, impressing on us the excellence and preciousness of the ordinance in the view given of it. Chapter V. treats of the Lord's supper as a commemorative institution. The end proposed by it is the remembrance of Christ. This remembrance, it is observed, should be friendly and constant. The means employed to secure this by the institution of the supper are most fit. As a token of Christ's regard, the ordinance is calculated to foster in his disciples a reciprocal attachment. It is significant of what it records; it is an attestation to the truth of what it records; a monument everywhere discernible; a monument which worthy communicants not only behold, but are instrumental in erecting. And it is an indestructible monument. The illustration of these particulars is full of rich and pleasing remark. under the law; that the Old Testament predicted the discriminating spirituality of the New Testament church; that the New Testament itself very clearly inculcates on christian churches purity of fellowship; that such discipline as is argued for is indispensable to the prosperity, and even the existence of a christian church. This section closes with a few remarks on what is called free communion, that is, not the indiscriminate admission to the Lord's table of any who may apply, but the admission of those who belong to churches of other denominations than our own, who may occasionally have opportunity or desire to join with us in showing our Lord's death. Of this, as might be expected from the liberal sentiments he entertains, our author is the zealous advocate, though he feels the practical difficulties that lie in the way of intercommunion between churches which are not united under the same ecclesiastical government. The seventh chapter considers the Lord's supper as a seal of the covenant. Chapter VI. considers the Lord's sup- Here it is known that the word rendered per as a medium of fellowship. First, sometimes covenant, and sometimes between saints and the Saviour; and, testament, in our version of the scripsecondly, between saints themselves with tures, ought more uniformly to have each other. The ordinance, it is ob- been rendered by the former of these served, fixes our attention on properties terms. There is no doubt that in the common to Christ and his people; and words of institution, in appointing the the emblems employed in it exhibit him supper, our Lord referred not to a tesas giving himself to the communicants, tamentary disposition in favour of his and as accepted by them. His people people, but to a constitution or arrangealso, in the joint participation of the ment which may be more properly desigbread and of the cup, avow intimate nated a covenant;—that we should regard relation to each other, profess mutual him as saying, "This cup is the new affection, and pledge themselves to covenant," not the new testament, but mutual helpfulness. In the last section the new covenant, "in my blood." of this chapter, our attention is directed" When the cup is declared to be the to the means of guarding the purity of christian fellowship. These are, first, self-examination on the part of those who would observe the ordinance. We would willingly quote largely from what is said on this particular, did our limits permit. The observations are at once so clear, so searching, and so tender; so manifestly in accordance with reason and scripture, that they are well adapted to direct, in the performance of this duty, those who really desire to know them-author proceeds to illustrate. selves; to deter the unworthy from approaching the holy table, and to encourage those who may be in danger of keeping back from it through groundless scruples and fears. Second, Eccle new covenant, there is manifest allusion made to the old covenant, or Mosaic dispensation. But to explain the words adequately, we must view them as pointing to a covenant made with Christ on behalf of his people, to a covenant made on the ground of Christ's satisfaction with his people themselves, and to a solemn rite by which the blessings contracted for are sealed to believers." These are the particulars which the The last chapter considers the Lord's supper in relation to futurity. Here it is shown that it will remain in force till the second advent of Christ, and that it will be superseded at his second coming. We only notice here, that in stating and illustrating the grounds on which it shall then be done away, we are presented with an interesting and delightful view of the grace that is to be brought to his people at the revelation of Jesus Christ. and will not be misapprehended by intelligent readers; but some of the expressions, we fear, approach too nearly. to that mystical style of speaking, in regard to the ordinance, which first led to exaggerated conceptions of its virtue, or mistaken views of the manner in There is an appendix to the work, in which it operates to bring Christ near which the following subjects are ably to the soul. In the fourth chapter, discussed. The time when Christ and where he vindicates the doctrine of atonehis disciples observed the passover-ment, our author observes, as we have Was the Paschal Lamb a sacrifice ?-seen, that some remedy for sin was Frequent communion-The simultane- | necessary. It might, we think, have ous observance of the Lord's supper- been better expressed, some satisfaction Did Judas partake of the Lord's supper? for sin. For, as we proceed with his And the volume closes with notices of illustrations, we perceive that his meanauthors who may be consulted in regarding is, not that some means were necesto the ordinance. As where it said, " The primary design of the Lord's supper certainly is not to portray the renewal of the spirit of man, by the operation of the Spirit of God. That is provided for in another sacra We certainly regard baptism as significant of the cleansing of the soul from the guilt of sin, as well as from sin itself, sary to deliver the sinner from its power We have thus indicated the contents and pollution; but that something was of the volume. We regard it as a work requisite to counteract its effects in reof very high value; and we think that lation to the divine government, to vindieven the outline we have given of its cate the justice of God, and to uphold contents, will prepare the minds of en- the authority of his law, in the case of quiring and pious readers, to expect its being pardoned. We very much much instruction and gratification from doubt the propriety of the distinction its perusal. Something different in ar-made in another section of this chapter, rangement, in some particulars, might between baptism and the Lord's supper. have been more in accordance with our own views; but on the whole, the topics go on in a train, which, while it avoids needless repetition, carries us forward, with gradually enlarging conceptions of the meaning and importance and use of ment-Baptism."-P. 103. the ordinance-and of the manifold wisdom and tender love shown in its institution. Perhaps the chapter expository of the words of institution, might of the blessing of forgiveness, as well have been more strictly confined to a as of that of renovation to holiness. brief view of their proper meaning, and Thus Peter said to those who, being some of the observations made in it incor- pricked in their heart, asked what shall porated with subsequent chapters. In we do? "Repent, and be baptized, every the third chapter, we think the order of one of you, in the name of Jesus Christ, its sections might be advantageously for the remission of sins, and ye shall reversed. Something, too, more full receive the gift of the Holy Ghost.” The and distinct might be desirable, than distinction between the ordinances is, no what is said in regard to the sense in doubt, that stated in a note by the author. which Christ is present in the supper. "The ordinance of baptism is initiatory, It is said, "If there is no blending of while that of the Lord's supper is configure and fact in the elements, there firmatory in its nature." But they are should be so in our minds-and if the both, we conceive, emblematic of the signs do not give place to the substance same blessings; the former in their origiin a material manner, and by an out-nal communication; the latter in their ward miracle, O happy is the soul in continued and growing possession and which the transmutation is effected by enjoyment. The Lord's supper, not a miracle of grace-in which symbols are obscured, or totally forgotten, amid | ravishing disclosures of redeeming love, and absorbing forethoughts of future glory, in which the fruit of the vine is left behind with the world where it grew, and faith, winging its flight to the paradise of God, feeds by anticipation on the tree of life."-P. 53. This is eloquent, indirectly, even as our author himself shows, exhibits the means of our progressive sanctification, of our spiritual nourishment, and growth in grace. The chapter on the Lord's supper, viewed as a seal of the covenant, should, we think, as to its remarks on the covenant itself, have formed a part of the chapter on the Lord's supper, as illustrative of the scheme of salvation; while the views of the author, as to the rite's being a seal of the covenant, are not altogether clear to us. We agree with him as to the manner in which it came to be called a sacrament. There was no allusion in the first use of this term to the oath which Roman soldiers took to be faithful to their general. It was that by which the early Christians who spoke the Latin language translated the Greek word mystery. And this name, properly enough, was given to a symbolical rite, which at once veiled, and shadowed forth, what was regarded as truth to be received by the mind. We question whether the word sacrament is now used, or ought to be used, as equivalent to seal. We would rather take it, and we believe it is generally so taken, in the sense in which it was originally employed, as denoting an ordinance, in which there are visible or sensible signs of invisible and spiritual grace. We regard the Lord's supper as commemorating, and exhibiting the emblems of, that death by which, properly speaking, the covenant was ratified or sealed. When it is said to be itself a seal of the covenant, we understand the expression to mean, that it is fitted to confirm our faith in the truth which it records, and that to the believer, it exhibits, in emblem, a promise of the blessings which it represents. But some, we fear, when this language is used, are ready to consider their admission to its observance, as at once attesting their christian character, and ensuring to them the blessings of salvation. pertinence of truth and importance,-and the affectionate and devout spirit, which breathes throughout the whole treatise, make it peculiarly pleasant reading. We trust that it will be blessed to the instruction and edification of many, as we are satisfied that it will sustain and advance the author's already well earned reputation, as one who has shown himself willing to consecrate high talent to the service of the highest Lord. Even these corrective remarks we submit with much respect for the opinions of an author who, in this work, has given proof at once of clear judgment and diligent research. We may truly say there are few or none of the important questions which have been agitated respecting the Eucharist, which are not in it somewhere introduced, and of which the fundamental and determining principles, are not more or less fully indicated; and that devotional and practical remark, pervades the volume. The style in which it is written is easy, graceful, and flowing and though there may be occasional looseness in the construction of his sentences, and some rather unusual turns of expression, we are never at a loss for his meaning; while the happy and beautiful figures introduced in illustration of his remarks, and the remarks themselves, which strike us often as having all the freshness of being the fruit of original thought, as well as the By TALES OF THE COVENANTERS. ROBERT POLLOK, A.M. Author of "The Course of Time." With Biographical Sketch of the Author, by the Rev. Andrew Thomson, Edinburgh. Fourth Edition. Edinburgh: William Oliphant & Sons, 1846. APART altogether from the healthful and devout matter abounding in these three common-place though interesting works of fiction, called Tales of the Covenanters, this little work derives an extrinsic interest from its connexion with the author of the Course of Time. These tales, with all their acknowledged defects, have in addition to all their excellencies, the singular distinction of being the only prose productions given to the world by the hand that has bequeathed us the most popular poem that has appeared for a quarter of a century. To the intrinsic merits of the tales, we shall advert briefly, before closing this notice, which we chiefly devote to the subjects discussed by Mr Thomson, in the beautiful sketch that forms a fitting introduction to the volume. With all due honour to Michael Bruce and to others of inferior name, Pollok may be styled the poet of the Secession-a Church as little disposed as any to err in too fervent homage to any kind of human greatness, but a church that may be excused for self congratulation, on the honour of numbering in the roll of her licentiates, the author of the Course of Time. His name, though we do not deny it has in one or two instances been somewhat overpraised, will never be forgotten. It is linked to a production of which its author, in putting it into the hands of its publisher, observed, "if it take at all, it must take extensively, as all mankind are alike interested in the subject of it." It was begun and finished within the brief interval of nineteen months, and although it has already been nineteen years in existence, no con ments of his own mind, which he has so largely embodied in his Tales. "His childhood, spent amid the simplicity and solitude of these rural scenes, gave frequent indications of that indomitable resoluteness and energy, which, at a later period, formed so prominent a feature of his character." christian poet, was the early religious A more important influence to this instruction imparted by his mother. tribution to our poetic literature worthy of being mentioned as its rival, has since appeared even in this distinguished age. Our readers, then, do not need to be informed, that Pollok's life and character are worth being known, and that the man does a high service to our literature who presents us with a condensed and well written sketch of the more influential circumstances of his history, and of the more prominent characteristics of his genius. Such a sketch is furnished in the preliminary part of the book before us. It is saying much, yet not too much, "The testimony of many of the excelto affirm that it is equal to its subject,-a lent of the earth, from the days of Timocommendation not unworthy of the thy in the first century, to those of most esteemed of those outlines of bio- Richard Cecil in the nineteenth, might graphy by Johnson, so well known under well vindicate us from any suspicion of the name of "The Lives of the Poets," attaching too much importance to the The voluminous memoir by the poet's home education which Pollok enjoyed brother, falls without the range of the from this woman of 'unfeigned piety;' present notice. It contains materials for but we have his own grateful testimony a shorter memoir of thrilling interest, recorded long afterwards, when his though that interest would depend mainly Course of Time had been given to the on something else than incidents either world, and his ear had begun to drink copious or diversified. "We should in the voice of fame. Speaking of the consider it," says the writer of the sketch theology of his poem, he remarked to before us, "alike indecent and presump- his brother, 'It has my mother's divinity, tuous to lay rude hands on that interest- the divinity that she taught me when ing tribute of fraternal regard, or to I was a boy. I may have amplified it attempt clothing in other language those from what I learned afterwards; but in touching reminiscences of a brother's writing the poem, I always found that excellencies, in which the author has hers formed the groundwork, the point unconsciously disclosed his own." This from which I set out. I always drew on delicate regard for propriety, has not hers first, and I was never at a loss. This, been equally displayed, by all who have shows,' he added, with devout gratitude, attempted to give abbreviated sketches' what kind of a divine she was.' of the poet's life. We have seen from the Canadian press, a rough outline of his life, greatly surpassing in dimensions the one before us, and by no means destitute of interest; but forming only a rude abridgment of the larger work, distinguished by no literary excellence, abounding with puerilities, and altogether failing to give an idea of Pollok's true place among the poets, or to point out the characteristics of his mind. The notices before us, though much less copious in minute details, are chiefly excellent in those respects in which the Canadian compilation is defective. The very scenery around Pollok's native dwelling, is properly regarded by Mr Thomson as contributing its share to the influences which conspired in the expansion of his genius. "It was his practice from a very early age, to ascend to the summit of Bala gich, the highest mountain in the neighbourhood, and there, seated on the Crow Stone, which marked its loftiest point, he would gaze for hours upon the scene of mingled beauty and wild magnificence that spread itself before him." We shall make free use of Mr Thom- The seeming accident of falling in son's sketch, with the design of setting with a particular book, however, has often before our readers a view of Pollok's more to do with the developement of a mental and religious character, as well as man's peculiar tastes, than the casualty the external circumstances under which of being thrown in early life amid parit was developed. The poet's ancestry, ticular scenes of nature. The book which, and especially the knowledge imparted next to the bible, Pollok made his favourto him in early life, of the struggles of ite, did far more than the landscape some of his forefathers under the banner with which he was most familiar, to of the covenant, seem to have given stamp a character on his intellect and their peculiar complexion to those senti- imagination. Other productions he knew |