ing the questions of the Presbytery on the state of religion defective and irrelevant, and enjoining the Presbytery not to proceed with their scheme of Presbyterial visitations. Mr JOLLY appeared for the Presbytery. He showed how they had proceeded to take up the Assembly's remit, regarding the state of religion. They had gone about this with the utmost deliberation, and had prepared questions founded upon the standards of the church, on which he maintained the questions proposed by the others were not founded. In their district all manner of unsound opinions prevailed, and these questions of the Presbytery had been framed to meet them. He then adverted to the questions proposed by the minority, and defended the Presbytery for refusing to consider them. They spoke of "manifestations of the Spirit," and to his mind there was something very suspicious in such a phrase. It might either mean the miraculous gifts of the Spirit, but he could not believe it was intended to do that; or it might mean those manifestations of joy sometimes seen. Such manifestations were very delusive, for it was the stony ground hearers that were said to have rejoiced. He then spoke of the extreme difficulty of knowing conversion. It was not a thing intended to be known. The tares and the wheat were to grow together. The fruits of the ministry were not things which could be discovered. We might desire them and preach in the hope that souls would be saved, but we could not expect to discover them. He then quoted some tracts which he thought contained some unsound doctrine, and concluded.

Mr BONAR appeared for the Synod. He showed that the real question before the Presbytery was as to the state of religion. What that meant, might be seen from the Assembly's own report both of last year and this, as well as from the interesting narrative given on a previous evening of the revival of religion in Knapdale, by Mr M'Bride of Rothsay. The Synod's sentence took for granted that it was the state of religion, not merely of morals, or doctrine, or discipline, that was before them. It took for granted, also, that this was a thing which could be known. It implied the mightiest of all changes that can take place on earth, and therefore it ought to be the most palpable and visible. It showed a very low idea of what conversion is, to say, that it is not discoverable; and it would be grievous indeed to a faithful minister were it not possible for the fruits of his ministry to be known on earth. The Synod thought the 57 questions of the Presbytery defective and irrelevant. They did not touch the question as to the state of religion. They were all about the means, not the end, about the machinery, not the productions,―about the sowing, not the harvest,-about man's doings, not the doings of the Holy Ghost in the conversion of souls. All these 57 questions might be put and answered, and yet not one word extracted as to the state of religion. In spite of all the insinuations thrown out, he knew of no minister or office-bearer in the Free Church who held any one of the false opinions alluded to,-none who denied the Father's sovereignty, the special work of Christ in redeeming those given him by the Father, the work of the Holy Spirit in quickening the dead soul, and enabling it to believe. He did not know of any one in the Free Church who held that faith was a mere intellectual act, that could be put forth by an unrenewed soul,—unless, perhaps, the framers of those questions did so, for mere orthodoxy of creed seemed to be their "all in all." He utterly repelled the insinuation contained in the latter part of Mr Jolly's speech, both in his own name, and in the name of his brethren. It was as untrue in itself as it was ungenerously made. But though there was perfect soundness of creed amongst them, that did not prove that religion was flourishing. It had been said that the 57 questions were according to the standards, and the other ten not. Now it could be easily shown that one half of the former were not in the standards, though they might not be contrary to them. The other ten were exactly in accordance with the standards. The one most objected to was that about ministers conversing with their people about the state of their souls. Mr Jolly in the Synod had called this "auricular confession." Now several acts of Assembly enjoined this, especially the act 1699, in which ministers are required to have "private conference with their people about the state of their souls." Not only have these questions been rejected; but they have been stigmatized as leading to extravagance and fanaticism. And it

was publicly declared in the Synod, that the questions were so improper, that even if the General Assembly ordered them to be put, the order would not be complied with. In conclusion, he was sure that the General Assembly would not belie their own actings, nor contradict their own report. God had been pouring out his Spirit on many places, during these few months past in Knapdale, and also in the southern borders, and he was persuaded the Assembly would not call these things extravagance or fanaticism. They would not say that the form of godliness is equivalent to its power. They wonld not say that speaking to men about their souls is "auricular confession." They would not take up the old Moderate opposition to revivals of religion. And, while careful to search out all forms of error, they would not forget that worst of all heresies which makes the form of godliness the same as its power, -which not only refuses to inquire into the fruits of the ministry, but denies that they can be found.

Mr DUNCAN (of St Boswell's) replied for the Presbytery. He denied that any insinuations had been made against any of the brethren. He denied also that the Presbytery had ever said they would refuse to answer such questions if put by the Assembly. At least he had never heard such a statement made. He denied also that they held faith to be a mere intellectual act.

Parties were then removed, on which

Dr DUNCAN (Professor of Hebrew) rose and said, there could be no doubt that it was the state of religion that was before the Presbytery. These questions went round and round about this, but never came near it. They were orthodox enough, but it was the cold orthodoxy of Dr Hill. They alluded to various heresies said to be prevailing, such as Nestorianism. He was not aware that this heresy had existed in Scotland. He had no objection to the first list of questions, only they were defective; and their defect the second list was intended to supply. A revival of religion was a thing which could be known. Conversion was a discoverable thing. There might be deception in some cases, but that did not prove there could be no certainty in the matter. He defended the expression in the second list, which had been objected to, regarding manifestations of the Spirit, quoting some passages of Scripture to show what these were.

Dr CANDLISH thought the questions were far too numerous and minute. There was great risk in putting such a number. They would tend to perplex men's minds, and produce the very evils they professed to remedy. He did not fully understand Mr Jolly's argument, and did not concur in what he did understand of it. Conversion was certainly a thing that could be known. There might be false manifestations of joy, as in the stony ground hearers, but that did not prove that there was no reality, or that it could not be discovered. He moved that

"The General Assembly dismiss the appeal, sustain the sentence of the Synod, setting aside the finding of the Presbytery of Selkirk, of date 24th December 1844, adopting a series of questions to be used at Presbyterial visitations; enjoin the Presbytery of Selkirk to abstain, in present circumstances, from peeparing a list of queries, and with ut entering on the particular consideration, either of the series of questions adopted by the Presbytery, or of the additional questions proposed by the minority, the Assembly, while approving of the zeal manifested in asserting the truth of the gospel against prevailing error, deem it their duty to declare that, in their judgment, it is not for edification to construct the questions to be put at Presbyterial visitations, with so great minuteness of detail, in regard to doctrine, as appears in the Presbytery's questions, while it is both revelant and most important to embrace in them with due caution some such enquiries as are suggested by the minority. Further, the General Assembly earnestly and affectionately recommend to the Presbytery of Selkirk to give their serious attention to the great practical objects of the Christian ministry, in the conversion of souls and the edifying of the body of Christ.” Dr CUNNINGHAM seconded the motion of Dr Candlish. He thought the second list of questions quite proper, and could see no objection to them.

The motion was adopted unanimously, and the Assembly adjourned at ten minutes to two o'clock.

FRIDAY, MAY 30.

Devotional Exercises-Minutes read-Overtures anent Paraphrases-Speeches of Mr Cairns, Mr Bridges, and Mr Monteith-Committee appointed-Case of Mr Scott of St Mark's, Glasgow, on appeal from Presbytery of Glasgow-Speeches of Mr Scott, of Dr Willis, Dr Cunninghain, Dr Gordon, Dr Candlish-Appeal dismissed-Mr S. suspended--Case of Mr Waddell of Burrelton-Speech of Mr Waddell Dr Candlish-Mr W. suspended-Report of Committee on Foreign Missions-Speeches of Dr Macfarlan and Dr Wilson-Report on New College-Speech of Mr Maule-Resolution as to Dr Welsh-Home Mission Report.

THE PARAPHRASES.

The Assembly having met at eleven o'clock, proceeded to take up the overtures anent the revision of the Paraphrases.

Mr CAIRNS of Cupar stated, that there was a general and strong feeling amongst a large number of the adherents of the Free Church on the subject of the Paraphrases, to the effect, that they were very unsuitable for being employed in devotional exercises; that many passages in them were so ill expressed, and so contrary to the great truths of the Gospel, that they ought not to be used; and he thought that, to a considerable extent, these feelings were not without grounds, for there were many of them more fitted to be sung by the moralist, the Deist, or a philosophic heathen, than a true believer in the Lord Jesus Christ. (Hear, hear.) He thought that their worship should be strictly limited to the metrical version of the Psalms. They were penned by the Spirit of God; and when they remembered that they were used by the prophets and holy men of old, and that all saints and martyrs have declared the joy and the consolation which they have imparted to their minds, he thought the Church had no need for the use of any other collection. But he might mention that there were many others who could not go this length, but who thought that, in addition to the Psalms, they ought to have a proper collection of hymns, strictly in accordance with the grand truths and events of the Gospel. It was urged, and with truth, by these people, that, in the Psalms, the character, person, and work of Christ, were exhibited as under a veil; that although they were full of Divine truth, still the great truths of redemption are placed under a veil, and Christ exhibited in type, figure, and metaphor; and that it would be a delightful and a pleasing duty to have it in their power to sing the praises of the Lamb of God-of that name to whom every knee should bow, of things in heaven and things in earth, and every tongue confess that He is God, to the glory of God the Father. There was considerable propriety in such statements. The very sound of the name of Jesus had a sweetness in it, and breathed a refreshing influence into the soul. And those great events described in the New Testament, opening up the way of salvation through that name, had such a beneficial tendency, and were fraught with such glorious consequences, that people loved to sing of them, and, as in the language of the New Testament, these were made plainer than in the Psalms of David, many preferred that, in addition to the Psalms, paraphrases of these Scripture passages should be used. One of the overtures on the subject recommended that a Committee should be appointed to rectify and improve the Paraphrases, and to the appointment of such a Committee he thought there could be no objections. The Committee could correct what was good of these, and obliterate what was bad—such a proceeding giving offence, he should think, to none who held that there should be nothing but the Psalms used, as those who thought so were under no obligation to use the Paraphrases unless they thought fit. With these views, he would move that the Assembly appoint a Committee for the purpose he had named, and to report to next Assembly.

Mr JAMES BRIDGES said he had heard, with deep regret, the motion of Mr Cairns for the appointment of a Committee to revise the Paraphrases. He was sure that he spoke what was the mind of the Church in its best days, that the Paraphrases would not have been tolerated, and as a proof of it he, might refer to some of the Highland parishes, the people of which, when one of these Paraphrases was attempted to be read in the church, immediately rose and left it. The great portion of the fathers of the Church never used the Paraphrases, and, among many other names, he would mention those of Dr Jones and Dr Colquhoun of Leith, who never did so. Though

metrical, these Paraphrases were exceptionable, as containing and mixing up much of the work of man with the Scriptures of Divine truth, thus being not a translation of the word of God, but an amendment of it. (Cries of no, no.) They were corruptions of the Word of God-(renewed cries of no, no)—because they were the work of man instead of that of the Spirit of God. Could any one say, but that in those Paraphrases there was much that was contrary to the Word of God. The very essence of the thing was, that they mixed up the linen with the woollen garment-the work of man with that of God. They were liable to the same objections as the Apocrypha. What was the objection to it? Why, it was that it commenced with a lie,-for it began with, Thus saith the Lord; so it was with the Paraphrases, they professed to be the work of God, while they were in a great degree the creations of man. They were dangerous too, for he could tell instances of people having died under the faith of some of the passages of them, these passages being of a nature of doctrine which no minister who heard him dared avow. They ought therefore to take care how they dealt with these matters; so long as they were in the Established Church, they were tied down to certain points of doctrine; but now that they were a Free Church, there was no such restriction upon them, and the great danger they were exposed to was, that in that way any spurious doctrines might be introduced among them, were they to allow such translations of Scriptures. And when they had the Psalms, there was no use for running that risk; for it was the testimony of many good Christians at the end of their days, that, had they their life to live over again, they would devote it to the study of the Epistles of Paul and to the Psalms. The latter were suited to every possible state, either as regarded individuals or nations; and he trusted some one would make a motion that, except the translations of some of the devotional passages, none of the rest of the Paraphrases should be used.

Mr MONTEITH of Ascog thought, that, if the Committee did anything in reference to the Paraphrases, it should be to delete, and not to amend,-in other words, that it should be declared that such and such of them were not to be sung in churches. If something had been done six or seven years ago, when the Church was in full strength, it might have been safe to have taken some steps not only to delete, but to enlarge; but in their circumstances now, it would be dangerous to meddle with them farther than to delete. Were they to enlarge the collection, and amend some of them already in it, and send these all throughout the Church, then those who were going to sing them would be obliged to get new copies, and a number would feel that to be a new tax upon them, and a greater disruption would be created in the minds of the poorer classes than many were aware of. They would not feel confident that they were under the same system as before; and, as the Paraphrases were bound up with their Bibles, so that they would require to get new Bibles, they would say, "Oh, what is the Free Church about now? We are obliged to get new Bibles and new Paraphrases;" and that in country congregations might be the means of doing much harm. (Hear, hear.) That was the lowest ground upon which he founded his objection to an enlargement or alteration, but simply a deletion; but he had an objection on higher ground. It appeared to him that the Paraphrases were apt to produce the same effect upon the minds of their clergy as did the Liturgy of the Church of England upon the minds of the clergymen of that body; and he did hold, that if clergymen required to have Paraphrases sung in order to be in conformity with any subject on which they may be addressing the people, it is principally because they were not so instructed as they might be in the spiritual bearing of the Psalms of David; and his feeling was, that it was their duty, as a church, to keep their standard; and if that were done, he did not think that any minister would be put to his shifts to find out a Psalm suitable to the subject he might bring forward; and he would consider that man but ill-informed and ill-instructed if he could not find Psalms suited to carry out the line of his own thoughts and those of his people. (Hear, hear.) He therefore objected to refer to the Committee to examine and amend these Paraphrases. He had no objection that a Committee be appointed to delete any of them they might think objectionable, and he thought that by that method what was wanted might be gained, as ministers could be enjoined not to sing those that were deleted. Dr CLASON had a strong feeling that the Psalms were better than the Paraphrases;

that conviction was growing; and he was sure that every one, the longer he lived, would like the Psalms more and the Paraphrases less. He conceived the Paraphrases well adapted for the circumstances of youth, while those farther advanced in the Christian career would, he had no doubt, prefer the Psalms. He believed that the too frequent use of the Paraphrases had greatly tended to cause the Psalms to be less used; but he could have no objection to let the matter be referred to a Committee; and he would make the reference as general as possible.

Dr DUNCAN was of considerable age before he used the Paraphrases, having been brought up in the faith of the Original Seceders, who did not use them. His love for them was never very strong; and of late years it had grown considerably weaker. He could not, however, go the length of considering them sinful. He referred to the

hymns of Luther, which were so generally sung in Germany, and had been of such advantage to the cause of religion. There were, no doubt, some expressions in the Paraphrases of a defective nature; but these the Committee could report upon.

Dr CANDLISH and Dr WILSON were also in favour of the matter being referred to a Committee.

Mr LONGMUIR suggested that, in terms of the overtures upon the subject from Aberdeen, a Committee be appointed to revise and augment the number, should they see cause; and that during the labours of the Committee the use of the Paraphrases be suspended. (Cries of No, no, and Hear, hear.)

The discussion now dropped, and the whole matter was remitted to a Committee, in general terms, to report to next Assembly, making such suggestions as may seem to them important.

CASE OF MR SCOTT OF ST MARK'S, GLASGOW.

The Assembly next took up the case of Mr William Scott, of St Mark's Congregation, Glasgow, which came before the Assembly under a dissent and protest taken by him against a finding of the Presbytery of Glasgow, dated the 7th May current. On the 19th of November last, Mr Scott laid a call he had received from a Free Church congregation in Manchester before his session; and on the 4th of December said call was laid before the Presbytery; but previous to its entering upon its consideration, a protest had come into the hands of certain members of Presbytery, and was, on the date in question, laid on the Presbytery's table, signed by the members of Mr Scott's session, to the effect that he had been in the habit of preaching doctrines which were neither to be found in the Word of God, nor were recognised in the standards of the Church. In consequence of this protest, the Presbytery deferred proceeding in the consideration of the call, and adjourned till the 18th December, and on that day, the Presbytery, in the circumstances of the case, appointed a Committee to examine and protest, and to deal with the broachers of the fama which it contained, to converse with Mr Scott on the subject, and to report to next meeting of Presbytery; and that, meanwhile, the Presbytery sist procedure in the case of the call from the Manchester congregation; which motion, having been seconded by Dr Smyth, and unanimously adopted, the following committee were appointed:-Dr Willis, Dr Henderson, Dr Smyth, Dr Forbes, Dr Buchanan, Mr Miller, and Mr Gibson,-Dr Buchanan Convener. The committee reported to the Presbytery on the 8th of January, that the elders adhered to the statement that they had given in to the Presbytery, and that, having conversed with Mr Scott, they deeply regretted that the explanation they had received from him on the subject did not appear satisfactory. The committee having been re-appointed again, reported to the Presbytery on the 22d of January, when, from the investigation they had made into the case, they found it necessary to recommend that the Presbytery should hoc statu call Mr Scott's attention to the points of doctrine they commented on, and then report, and caution, and admonish him to be more careful in future, and suspend all farther proceedings, till the fruit of that admonition should appear. Mr Scott was accordingly admonished by the Moderator,-after which the following finding was come to by the Presbytery:-" The Presbytery having been requested by Mr Scott to come to a final decision with reference to the matters involved in the report of their committee, unanimously adopted by the Presbytery, and in particu

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