This "Book" is one of extreme interest, and is worthy of far more attention from the mass of the people in these days than it has received, or perhaps is likely to receive; but to whet the appetites of our readers for the enjoyment of the work itself, we shall give some general notion of its contents. The permanent officers in the Church were ministers, elders, and deacons. The ministers were to be elected by the people, but in case they neglected to do that duty within forty days the Church of the superintendent with his council was to {141} "present" to them a man whom they judged apt to feed the flock, yet it was always to be avoided "that any man be violently intruded or thrust in upon any congregation." Thus Knox and his brethren were "non-intrusionists;" yet we doubt if in the famous controversy which ended in 1843, they would have come up to the party standard, for the "Book" says: "But violent intrusion we call not, when the council of the Kirk, in the fear of God, and for the salvation of the people, offereth unto them a sufficient man to instruct them, whom they shall not be forced to admit before examination." Then elsewhere it is said, "If his doctrine is wholesome and able to instruct the simple, and if the Kirk can justly reprehend nothing in his life, doctrine, or utterance, then we judge the Kirk which before was destitute unreasonable if they refuse him whom the Kirk did offer, and _they should be compelled by the censure of the council and Kirk_, to receive the person appointed and approved by the judgment of the godly and learned." Where was "the veto without reasons" then? And on whose side was the First Book of Discipline? or was it on both sides? The minister so chosen or appointed was to give proof of his gifts by interpreting before the men of soundest judgment in the neighbourhood, some place of Scripture selected by his brethren in office. He was also to be examined openly "before all that list to hear," by the ministers and elders of the Kirk, "in all the chief points that now lie in controversy betwixt us and the Papists, {142} Anabaptists, Arians, or other such enemies of the Christian religion." Next he was to preach to the congregation calling him, that in open audience of his flock he might give confession of his faith in full. Then public "edict" was to be proclaimed, not only in the church where he was to serve, but also in other places, especially in those in which he had formerly lived, that if there was known any reason why he should not be appointed to the ministry it should be shown. If everything were satisfactory, the manner of his installation to office was to consist in the consent of the people to whom he was appointed and the approbation of the learned ministers by whom he was examined. The admission was to be "in open audience." After a sermon by some "especial minister" on the duty and office of ministers, exhortations