of all events to remove, the late to remove from the Church below, the great historian of modern times, the late venerable M'Crie, let us be thankful that any remain on whom his mantle appears to descend. Of all writings, history is the most instructive, of all departments of history, that of the Church is the most desirable to the Christian; and of all sections of Ecclesiastical history, surely that which embraces the Church of Scotland, should be the dearest and most desired by every right-hearted Presbyterian.

PASTORAL ADDRESS

ΤΟ THE MEMBERS AND CONGREGATION OF THE SCOTS CHURCH, CORK. BY THE REV. HENRY WALLACE,

MY DEAR FRIENDS,

Two years of my Ministry amongst you have now elapsed. In looking back upon that period, for myself I can say, that with much reason for self-abasement, still, I thank God and take courage.' In 'taking the oversight' of you, I calculated upon meeting with difficulties; hitherto I have reason to bless God, they have neither been numerous nor formidable. I felt confident, that in the message with which I was charged, I bore, for the building of a spiritual house,'' for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation. (Isaiah, xxviii. 16.) I remembered that it was written, not by might, nor by power, but by my spirit, saith the Lord.' (Zeeh. iv. 6.) I knew that success was 'not of him that willeth, nor of him that runneth, but of God that sheweth mercy.' (Rom. ix. 16.) I bless God, I feel these Scriptures as cheering now as they were encouraging at the first; and [ pray that ye all may partake with me, in the confidence and hope they so powerfully inspire.

It is my earnest desire, by this present address, to urge upon you, in the solitude of your private meditations, and in the communion of your family circles, the faithful and unshrinking self-application of the solemn and important truths, which have constituted the burthen of all my ministrations among you; and to stir you up to the conviction and performanee of Christian duty. May the divine blessing direct me while I write, and give effect to his own truth.

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1. The message of salvation, which it is my privilege to declare, pre-supposes the utter ruin and wretchedness of those

to whom it is addressed, and for whose relief it is designed. I have ever, therefore, set before you the depravity and defilement of human nature, by the fall of Adam, and man's guilty and condemned condition, as being the truth of God's Word, and the only character and condition of human nature for which the provisions of the Covenant of Grace are suited. And I now ask you, whether an awakened conscience acknowledges the defilement and the guilt with which God's Word charges each of you? You have not received the divine teaching regarding your sinful and lost estate, if you are not lying prostrate before the Lord, in self-abhorrence and repentance.

2. While I am constrained to address you as sinners, polluted and condemned, without help and without remedy in yourselves, I declare unto you this gracious message of electing love God so loved the world, that he gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' (John, iii. 16.) I have preached a glorious Saviour, over all, God blessed for ever.' (Rom. ix. 5.) Jesus Christ, the same yesterday, and to-day, and for ever,' (Heb. xiii. 8,)-made of God unto his people, wisdom, and righteousness, and sanctification, and redemption, (1 Cor. i. 30,)-the way, the truth, and the life.' (John, xiv. 6.) The sufficiency of Jesus, in his sacrifice and righteousness, I have sought to proclaim, as the only ground of a sinner's justification. I have not preached these things as mere theological dogmas, but soul-saving truths; and I now ask you, whether you have received them as such. Whosoever bas received them is able to say, 'I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.' (2 Tim. i. 12.) 3. I have preached unto you the necessity of being 'born again' of the spirit of God, because, without holiness, no man shall see the Lord.' (Heb. xii. 14.) That which is born of the flesh, is flesh;' (John, iii. 6,) and they that are Christ's, have crucified the flesh with the affections and lusts.' (Gal, v. 24.) I now ask you, whether it is a matter of your unequivocal experience, that you are more and more dying unto sin, and living unto righteousness? Can each of you now say, 'I am crucified with Christ; nevertheless I live-yet, not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me?" (Gal. ii. 20.)

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4. You have heard that we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. v. 10.) I now ask you, whether you are daily judging yourselves, by bringing your life and conduct in severe self-examination to the standard of that holy law, by which you must be judged in the last day. Deal faithfully with your own souls, and avoid that ruinous self-deceiving, which saith, 'peace, peace, when there is no peace.'

5. I have endeavoured faithfully to set forth the scriptural qualifications of Church members. The warrant for membership is a saving faith in Jesus Christ, and 'the love of God shed abroad in the heart by the Holy Ghost, which is given (Rom. v. 5,) to them that believe. I now ask you that are members of this Church, as in the presence of the heartsearching God, whether you come to the table of the Lord Jesus Christ under the sanction of this only scriptural warrant? If not, you do but eat and drink judgment to yourselves.' (1 Cor. xi. 29.) The warrant by which Church rulers admit any to membership, is a sound scriptural profession, verified and adorned by a consistent, godly practice. Such a profession you all understand to comprehend with us, the digest of Scripture doctrine, contained in the Westminster Shorter Catechism. To be perfectly joined together in the same mind, and in the same judgment,' (1 Cor. i. 10,) in reference to the important doctrines therein contained, is an essential ingredient in the unity, stability, and prosperity of the Church. hold it also to be essential to the true prosperity of the Church, that its members be of one mind on the subject of the government and discipline of the Christian Church. That section of the Universal Church with which we are connected, holds the Presbyterian form of Church Government, as being that which is agreeable to the word of God, and founded upon it. Adherence to this form of Government, and submission to the discipline which it exercises in the Lord, is also comprehended by us in a sound, scriptural profession; and this I also hold to be essential to the unity, the stability, and the prosperity of the Church. Your Presbyterianism, therefore, I 1 count to be a part of your religious profession as members of a Presbyterian Church; whosoever, then, is a Presbyterian from principle, cannot without a violation of principle pass over to the communion of any other Church. I urge this the more earnestly, because it is my desire to see that Church un

der my pastoral care so cemented by Christian principle, that it should have an indissoluble bond of union in itself, by which the members should feel themselves held firmly together, amid the difficulties by which their faith may be tried, and their stedfastness in coming years.

6. Above all things, I must entreat you to remember that 'love is the bond of perfectness.' (Col. iii. 14.) The united influence of principle and of love, is irresistible. By this shall all men know that ye are my disciples, if ye have love one to another.' (John, xiii. 35.) Nor is it the love that is opposed to dislike or hatred merely, that should prevail among the members of the same Church; but the love that is opposed to indifference. The calumnious whisper, the uncharitable and hasty judgment, the supercilious scorn, the proud look, the unfeeling neglect, and the malignant envy, are all in consistent with the love that ought to unite brethren. Jealousies and suspicions soon engender strife and animosities; and the man that entertains such feelings, surely forgets the commandment, 'love one another.' Love will give a life and a sweetness to your intercourse, which alone will entitle it to be called Christian communion.

7. It is only when unity in doctrine, in profession, and in love prevail, that a Christian Society is fitted for fullfiling the purpose for which its incorporation is designed. Then only is it fitted to be a witness for Christ, in all those ministrations by which increase is made of the body, and in those by which it edifies itself in love. The glory of the living Head is advanced by the edification and increase of his body. The edification of the Church should be an object, steadily and heartily aimed at by every member. The stated ordinances of public worship are not enough for the successful furtherance of this end. The secret exercises of devotion, prayer, reading of the Scriptures, meditation and self-examination, must each supply something to the same end; and, indeed, these are all essential, under the supreme ministration of the Spirit, to give effect to public ordinances. Domestic instruction and family worship are indispensable to the edification of a Christian household; and, therefore, are to be esteemed as indispensable duties to be observed by every Christian head of a family. Next to these, and constituting, with these, the completeness of the system of Christian edification, is communion among the members of the Church, for mutual instruction and exhortation. This cannot be effectually promoted otherwise

than by subdividing the Church into fellowship societies; as mutual exhortation and instruction become impracticable in a large meeting. I trust this will speedily be recognised by you as a duty, and enjoyed as a privilege.

8. The increase of the Church is also an object to be kept constantly in view, by all its existing members. The sources of this increase, and the means of making them available, are, therefore, important subjects of inquiry to us, as a Christian Church.

9. The first source of increase is one to which I conceive the Church has a covenant right; I mean, the children of its members. Whoever is conscientiously attached to the principles he has professed, must make it equally a matter of conscience to train his children, from infancy, in the understanding and belief of the same principles. 1 believe the Church has a right to expect this of all its members. The faithful teaching of the young in religious principle, and the unwearied training of them to godly habits, are the means of making this source of the Church's increase available.

10. Another source of increase to the Church, and one to which I conceive it has a natural right, is to be found amongst those, who, by early education, by habit, and by conviction, are attached to Presbyterian Government and order. This class forms no inconsiderable portion of my regular Sabbath audience. To such I would affectionately address myself, and ask them, why they are aliens from the communion of the Church of their fathers? Can it be because you feel that you have not made Jesus your refuge, your salvation and desire? Alas! this were indeed a melancholy reason, and yet the only valid one. Some of you are strangers in this land. Can you esteem every national distinction better worth bearing with you to a land of strangers, than that which constitutes the chief glory of the land of your fathers' sepulchres-her national religion? Was this left behind as a cumbersome and useless vestment, unfitted for the climate of the land of your adoption? Is conscience never haunted by the remembrance of the early lessons, and the yearning prayers of parental affection? and do you not turn your back upon the table of the Lord, with sad and bitter misgivings? Oh! I beseech you, remember former vows and former convictions, and return to the Lord, from whom ye have so grievously revolted.

11. Another source of increase to the Church may be ex. pected to arise from those, who, either having left the com