APPENDIX.

No. I.

Speech of Rev. C. J. Brown in the Synod of Lothian and Tweeddale, in introducing the Overture on the State of Religion, on Wednesday, 8th May 1844, (referred to at p. 79.)

The Rev. C. J. BROWN said,-I can assure you it is not without very solemn feelings of responsibility that I propose to bring forward this subject for the consideration of the Synod.

Moderator, I am quite prepared, should the men of the world deem such an overture as this at all worthy of their notice-I say I am quite prepared to find it meet with their sneer, their sneer equally at the matter and the manner of it. I am quite prepared for all this. Some will be disposed to say scornfully, “Oh, this is the old story of revivals ;" and others, perhaps, “These men are looking out for some new subject of excitement, now they see themselves gradually dropping out of the public eye;" and others still may be disposed to go the length of saying,-" Oh, look at these men with their Free Church,-now, even by their own confession, in how miserable a plight!" Very much, Sir, as if, when some Christian man is pouring out his heart, in the language of the apostle Paul,-" Oh wretched man that I am, who shall deliver me from the body of this death!"-as if somebody were to say, “Ab, look at him now; there he is, after all, worthless enough." I will not occupy your time in noticing such sneers, which are only melancholy in respect of the state of mind from which they proceed, and which they indicate. But I do desire to address a few sentences to the Synod, bearing upon the precise object which I have in view in the adoption of this overture, if you shall adopt it; and also on the reasons why it seemed to me proper to bring the overture forward at this particular time. Now, with regard to the precise object which I have in view, I beg to say, it is not any thing of a temporary, or at least that ought to be of a temporary nature. I aim at nothing bearing the character of transient impulse or excitement at all, but at the calling of the attention of our Church, as I believe solemnly that God, by many indications of his providence, is now loudly calling her attention to that which is the right, proper, sound, healthy state of a Church of Christ at all times. And my object will be very much gained, though nothing else should be accomplished now than this, that the attention of the Church should be specially fixed upon what is the proper, sound, and healthy state of a Church of Christ at all times. Some, however, may say, and say with a thoroughly honest desire to see what is their duty in the matter, "Why, you are a little vague still,-what do you mean by the sound and healthy state of a Christian Church?" Now, if I were putting an answer to this question in my own language, I would occupy too much of your time. But as I generally find, that taking the Word of God, I find there put very briefly, what, if I were trying to express it in my own words, would require many explanations, so here I will use, not my own words, but the words of the Lord. And I would just say, that what I point to as the sound, healthy state of a Christian Church, with respect, for instance, to its ministers, may be found in these words,"God is my record," a minister speaks,-" God is my record, how greatly I long after you all in the bowels of Jesus Christ." And, again,-" Preach the word-be instant in season, out of season; reprove, rebuke, exhort, with all long suffering and doctrine;"-again-" Meditate upon these things; give thyself wholly to them; that thy profiting may appear unto all;" and once more-" My little children, of whom I travail in birth, till Christ be formed in you." And the healthy state of the Church

as respects those who are in the eldership, and those who are its members, I would describe in God's words also, thus,-" ye are my witnesses, saith the Lord"—" a city set on a hill cannot be hid”—“ blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life." Now, Sir, with all that is matter of encouragement-and I am not among those who are disposed to despond about our present state-but with all that is matter of encouragement and deep thankfulness to God, I do think it very plain, that if that be, first in respect of its ministers, and then in respect of its eldership and members, theʼright, sound, and spiritual condition of a church of Christ at all times, then, to go the utmost length, we are but getting a look at it. We have not got to that state yet; and did nothing else come of what I now propose than this, that our attention be fixed down on this as the right state,short of which we should not rest,-I should think a mighty thing were accomplished. I would just take an example in respect of the ministry, to bring out what I mean in saying that we are very far from the state which God's Word lays down as the true state of the ministry. And I beg to say, that instead of setting up myself here as if I had attained that state, the only thing that emboldens me to stand here and speak as I am doing, is, that I am so conscious of my own deficiencies, that at least I can honestly tell these. I can tell of nothing else, except, perhaps, a desire to amend them. Just, then, let us take a text or two, more precisely to bring out what I mean. Take these words, "And as he came near Jerusalem he wept over it." Oh! do we always-do we ever-very greatly enter into the spirit of this passage? Do we not need to have the souls of our ministers,-I speak as one,-fixed down on this, that we should never write a sermon, or go into a pulpit, without seeking to get into the bowels of the Lord Jesus Christ, and, at least in heart, weeping over the souls of our people? We are not in the spirit of Christ, or in the spirit of his ministers, unless we know something, when we enter our pulpits, of that yearning," he wept over it." Or, take another passage, "We are unto God a sweet savour of Christ in them that are saved, and in them that perish; to the one we are the savour of death unto death, and to the other the savour of life unto life." Oh, Sir, let us listen to this word of Paul's,-" to the one we are the savour of death unto death, to the other the savour of life unto life." Would that God might grant, that I should never enter my pulpit without feeling this,--without feeling that there is an engine in that Bible,-in that Word,-so mighty as never to be ineffectual,— which is either deepening the condemnation of my beloved people,—and oh, then, if it be my fault, that it is not to them the savour of life unto life, what shall come of me, or else securing their salvation! I remember Luther somewhere says, "Though I am now an old man, and accustomed to preaching, I tremble as often as I enter the pulpit." Oh that I knew more of this feeling! Other men may know much of it. I confess I know little of it. You remember what Paul says, "I was with you in weakness, and in fear, and in much trembling." Paul knew that it was out of weakness alone that he could be made strong in the work of the Lord. Whereas I ask if it be not the experience of my brethren, that they are apt to feel strong when they think they have got something suitable and searching with which to address their people. Why, the having something suitable and searching for our people, may become a fearful snare, if we go in the strength of what we have thus got, and not in weakness, and in fear, and in trembling,"-remembering that it is God alone who can prevent our preaching being to them" the savour of death unto death," He alone who can make it "the savour of life unto life." Here, Sir, is substantially the aim I have in view. I wish no specifics, and I here declare my abhorrence of the idea, getting into some quarters where it might have been little looked for, that if we but use the right means, man can of himself believe. I believe that none but the Holy Ghost can create faith. I agree with the admirable answer of a respected friend, whose name perhaps may be discovered from what I tell of him, who, when asked, "Is not prayer, after all, the great secret of the ministry?" answered, "Oh, yes-for we'll more easily persuade God to give a man salvation, than persuade the man to accept it." Feeling this, it's not specifics I want. I want nothing more, in this respect, for myself, and for all my brethren, than that

sword of the Spirit, which is the Word of God, with our Confessions and Catechisms, in which its doctrines are embodied. But then, if I am correct in what has been said of the right state of the ministry in a church, and if also I am not peculiar in what I have confessed of my own great short-comings of that state to-day, then it follows, that if nothing more than the fixing down of the whole soul of the Church on this thing were accomplished, a great end were gained in that alone. Not that I would neglect seeking after special means of improvement. But I am satisfied so strongly of the power, in such matters as these, of looking at an end as the best way of directing to the means, that I believe we shall seldom set ourselves to an end, steadily fix our attention on it, but we shall feel our way, as if by instinct, to the means of attaining it. There are many details on which I will not enlarge,— such as, for instance, more spiritual intercourse among ministers. How little bave we of this! How much, how almost entirely, do we occupy our time, when we meet, on matters that are merely outward! How little bosom intercourse have we, -how little mutual prayer,-which, I think, we would have more of, if we were really and deeply feeling the nature and solemn responsibilities of the work which by the Lord Jesus is committed to us. Contenting myself with these remarks on the object in view, allow me to say a very few words on the other matter to which I referred,-viz. why it is that at this particular time I bring forward this overture. Some may say, we agree,-who would not agree?-in the vast importance of the subject of this overture, and the more it is attended to at all times the better; but why at this particular time, more than any other, urge the matter on the attention of the Church? A word or two in answer to that question. And, first, I do not bring this overture forward because I at all partake in any morbid feeling of dissatisfaction with the work in which this Church has chiefly been engaged during the last twelve months, and, indeed, for some years past. On the contrary, I not only rejoice in all that work, but I desire, with a heart more thankful to God than it is, to render him praise that we have had so much of his countenance in it from the first to the last. But it is just because of the blessing which has all along followed us in our contendings, and in external arrangements of our Church, that I bring this overture forward. I tremble lest our Church should forget these blessings,-lest, after God has done so much for her, she should, by her neglect, provoke him to jealousy,-lest now, that we have got the means by which to reach the end, we should not, as one soul set on fire with that end, give ourselves henceforth to the seeking and prosecuting of it. It is just because God has been so much with us in these times past, because he has been showering down upon us so many blessings,-that I think he is especially calling on us now to attend to the great end and object of them all. Some may say, this is a matter always important. No doubt; and I wish we had always seen and felt it so. But there may be, in special circumstances, a special call to consider it; and the success with which God has crowned our Church's contendings, is just the reason why she should set herself to look at the great end and object of them all. Our Church is now passing out of a state of excitement. She is about to settle down into that which will be her permanent impress and character. And I am anxious that before thus settling down, from a state of fusion as it were, our Church should see to it,-and oh, though it were by nothing more than going to God and praying and wrestling for it, my object would be gained,-see to it that she pass from this state, with the impress deeply stamped on her of a hearty and single devotedness to the great object of bringing in souls to Christ, and building up the souls of those who are already in him. Our two last Assemblies were well occupied in settling outward things, in making all necessary external arrangements. But surely it would be well, that in the Assembly that is approaching, the thing which should mainly give its stamp and character to its proceedings, should be the thing without which it had been better for us never to have taken up the position as a Church which we have done. Oh, Sir, our responsibilities in respect of that position are unspeakably great. Then, neither do I bring this overture forward because I am disposed to despond about our present state as a Church sitpirually. I look upon her state, I confess, with a good deal of anxiety; but not with despondency. Humbly I think that we are not so far away from what constitutes the right

condition of a Church of Christ, as we have been for a long period. But that is just one reason why I bring this overture forward. For if God has been so gracious to us, if his work in our hands has been of late, in some measure, blessed,—if our congregations are, with more solemnity than before, listening to the truths of the gospel,-that, surely, is the very reason why we should seek after still greater blessings,-why we should feel the more encouraged to seek the harvest, and set ourselves to gather in the harvest, of which some hopeful seeds seem to have been sown. Oh, it will be a melancholy thing, if, as sometimes happens to Christians in their own souls,—if, mistaking the nature and object of special blessings,-forgetting that God "giveth liberally, and upbraideth not,"-forgetting that God just gives that we may come and get more,-we, instead of doing that, rest satisfied with the things we may have got. As to the grounds on which I said just now that I viewed our present state with anxiety, I agree, for instance, very thoroughly in the spirit of this short sentence, in an admirable letter which appeared lately in the Witness newspaper: "Is there not a hazard of affectionate ministers and people settling down in mutual complacency, and of ministers unwittingly commencing now that style of comfort

We subjoin the letter above referred to by Mr Brown.

"My DEAR, I am anxious to write a few lines on a subject which has been much in my thoughts, and one in which you are deeply interested. I mean the subject to which Baptist Noel alluded towards the close of his speech,-the religious prospects of Scotland in connection with the Free Church.

"The truest and noblest light in which to regard the Free Church is, as the moral mechanism which God has erected for the spiritual renovation of Scotland (and thereafter, perhaps, of other regions.) The great problems with its ministry should therefore be, 1. To add to the Church such as shall be saved. 2. To elaborate within the Church a higher, a more scriptural style of practical Christianity. Now, is there not reason to think that the present season, when the excitement of the great movement, and the hurry of indispensable arrangements, are subsiding, is the critical period which shall decide the Home Missionary character of the Free Church? Should the ministry not forthwith devote itself to the main work of the gospel ministry,-the seeking and saving them who are lost? is there not a danger of its being permanently diverted to such extraneous labours as have engrossed much of the last twelve months? Is there not a danger of its becoming so much of a speech-making and soireehaunting ministry, as will secularize the ministers and frivolize the people, and either lower the tone of the Sabbath's preaching, or frustrate it if it should continue earnest? Is there not a hazard of affectionate ministers and people settling down in mutual complacency, and of ministers unwittingly commencing now that style of comfortable address which will render faithful appeals to the heart and conscience doubly difficult hereafter?

"On the other hand, is there not a great door, and effectual, for doing such a work as has not been seen in our day? Other Churches look for it. Our own people,-the Free Church people,-desire it. The truly pious among them wish to be carried forward, to go on unto perfection. And a great mass of the more worldly adherents wish that they were Christians, and are glad to think that they are now under a ministry which may yet lead them into heartfelt Christianity. There never was a ministry which had such advantages for doing the work. Taken all in all, they are abler men and better divines, with fewer doubtful characters intermingled, than any ministry extant. And they have to a large, though tacit extent, even among adversaries, the credit of disinterestedness and sincerity. Then they are disencumbered. They do not, through teinds or poor's money, or any other secularity, come into harsh contact with their hearers; and little time needs be engrossed by the matters of parochial routine, which absorbed much leisure in the Establishment.

"Supposing this to be in the main conceded, the question is, How shall the Church, especially the ministers, be brought to a realization of their position, and to a simultaneous and strenuous entrance on this business of their high calling? Would it not be a proper subject to bring before the Assembly? If plainly propounded, it would find an instant response in the breast of many there; and if solemnly and fervently enforced, and accompanied by an influence from above, the Assembly might be prepared to adopt a resolution declaring the self-devoted and missionary character of the Free Church, and the individual determination of each to be henceforth instant in season and out of season, for the salvation of souls; and their purpose, in the strength of the Lord, never to remit their labours till they saw the answer of martyr-prayers in the regeneration of Scotland.

"And if this, or any thing equivalent to it, were agreed upon, might it not be well to appoint a Committee to consider the best means of reviving religion throughout the country? Were such a Committee appointed, and bending their earnest consideration to the subject, their report might be the most valuable fasciculus of practical direction for the work of the ministry, which has appeared since Paul wrote to Timothy and Titus. I believe there are ministers in the Free Church,-there certainly are in other Churches,-who have inadequate or intricate ideas of conversion. There are others who know what it is, who seldom present to their hearers those truths, or aspects of truth, which are likely to lead to it. Then, again, sufficient pains are not taken by many ministers to elevate their converted hearers to the full standard of Christian attainment. Some insist so exclusively on the hidden life, that their pious people have much more of inward experience than of the obvious beauties of holiness; and conversely, some ministers (in Scotland a small number) dwell so much on the amenities of Christian conduct, that they do not sufficiently cultivate the devotional spirit and God-ward affections of their Christian hearers. To re-produce New Testament Christianity in living manifestations, and on a large scale (i. e. in a considerable community), is the greatest service which could be rendered to the gospel in the present day,-would be the best antidote to Puseyism and Plymouthism, and all the forms of will-worship at home, and the greatest impulse to the cause of universal evangelization. It would be for consideration, too, what special means should be employed-the introduction of extra services for the express design of awakening increased attention to the things of God,-the visits of ministers whose labours have been already successful, &c."

able address, which will render faithful appeals to the heart and conscience doubly difficult hereafter?" We are, Sir, I fear, in no small danger of this, because our people have taken a step, in leaving the Establishment, which looks like religion, and which, though no doubt a proper step in the matter of it, may be substituted for religion,-may, alas, be by some substituted for a new heart; and if we are not thoroughly alive to this danger, there is a risk that we ministers may be tempted to meet them half way; and thus should we at length become a miserably Pharisaic Church, and be farther away from a spiritually right and sound condition than ever. I can conceive that Pharisaism taking a shape peculiarly painful, in connection with our position as holding ourselves still to be the Church of Scotland,—the Church of our fathers. May we not be in danger of sliding into an "attractive" instead of an "aggressive" Church, to use the peculiar language of our venerable father Dr Chalmers, in danger of seeking more after the pleasing of the people who attend on our ministrations, than after the searching out of those who never enter the sanctuary at all, of aiming at an elaborate and finished preaching, rather than going to the outfields and bringing in poor perishing souls who have never heard the gospel sound,— who are perishing for lack of knowledge. These are but hints at some of the grounds on which I think there is matter of anxiety, though not of despondency, in connection with our present position, and why also, at the present time, there are special reasons for bringing this subject before the mind of the Church. I cannot conceive that any of us believe we have yet seen the issue and scope of God's dealings with us as a Church. No man will say that, who has marked the many interpositions of God in our behalf. Oh no,—we have not yet got to the scope and drift of these dealings, and therefore does it become us yet to seek and search for it. Some may say," Ends are God's, and not ours." Yes; they are God's to order and accomplish them; but they are ours to look at them, and to use the right means for getting them. And, as I have said, one of the best ways to get at the means, is just to look at the end,-even the gathering in of souls to Christ. As for the signs of the times referred to in this overture, I need not speak of what every one here must know and deplore, the progress of error in various shapes. It is not Puseyism only, but that grievous Pelagianisin, the soul of Popery-(for I venture to say that, after all, man's free will, as opposed to God's sovereign grace, is the essence of Popery)—(Hear, hear,)—Pelagianism growing rampant in quarters where we had little dreamed of its existence. Altogether, it would seem, as preached to us yesterday by our friend the late Moderator, as if Satan were putting forth more than his wonted strength and skill for his last great onset against the truth. One is forcibly reminded of the words of the prophecy under the sixth vial,-" And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet." We may have many a weary struggle before us, Sir, and may, perhaps, be destined to see little visible fruit from all that we do. But duty is ours. I was much comforted by reading, the other day, that word in the Book of Daniel,-" Then said he unto me, Fear not Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words."

No. II.

Petition regarding Presbyterian Marriages in Ireland, referred to at p. 118.

"Edinburgh, 25th May 1844. "Unto the Honourable the Commons of the United Kingdom of Great Britain and Ireland, in Parliament assembled, the humble petition of the General Assembly of the Free Church of Scotland,

"Sheweth-That your petitioners have learned with deep regret, that by the decision of the highest civil tribunal, in the recent case of the Queen against Milles, the privileges in regard to the solemnisation of marriage, which have been enjoyed by the ministers of the Presbyterian Church in Ireland, under the sanction of the