"tudes strive who shall condemn or defend the British Premier, let me turn my eyes to Jesus Christ, "to whom the Majesty of Heaven hath committed all judgment and power in heaven and earth. "Unless as an introduction to a better subject, it is not worth my while to speak or think of British "Ministers of State. Hoary hairs tell me, I shall soon be beyond their good or evil." "Much study," combined with a temper naturally serious, gave a gravity to his manners, which those who were little acquainted with him mistook for severity. But though grave, he was not gloomy. Among his friends he was cheerful and agreeable. His conversation abounded with religious anecdote, and was at times enlivened with innocent pleasantry. But in general it was more distinguished for its solidity than its brilliancy, its seriousness than its humour.

He was a conscientious observer of the Sabbath. His sentiments on this subject were of the stricter kind. He regarded it as a day sacred to the duties of religion. To spend any part of it in recreafion, or in conversation upon common occurrences, or even the external affairs of the church, he considered as inconsistent with its spiritual nature, and offensive to God. And as he exemplified its strict observance in his own conduct, so he frequently inculcated it in his family, and from the pulpit. Few things are a better criterion, both of the reality and the degree of piety.

He was also an example of the believer in charity. It was his opinion, that every man is bound to devote at least the tenth part of his income to pious uses; and although his family was numerous, and his income small, he often exceeded that proportion. To furnish himself with the means of beneficence to others, he exercised an economy in his expenses on his own person, which those who were ignorant of the motive thought extreme. His alms were frequently accompanied with instruction and advice, that while the body was supplied, the soul might be saved. To poor congregations, who requested a collection from his people, rather than burdem them, he several times sent considerable sams out of his own pocket. An enemy to all ostentation, he distributed his charity so secretly, that his left hand scarcely knew what his right gave. "And from experience," says he, in a short narrative he drew up of his life at the request of his friends, "I can testify, that liberality to the Lord, is "one of the most effectual means of making one rich. My wealth, instead of being diminished, is "thereby much increased. There is that giveth, and yet increaseth; and there is that withholdeth "more than is meet, and it tendeth to poverty."

Mr. Brown was also distinguished by a spirit of forgiveness. Notwithstanding the abuse he received from some ministers in early life, he never shewed the smallest sign of resentment, or was ever heard to speak to their disadvantage. To certain writers who reviled him from the press, he meekly replied, "Whatever they wish me, my heart's desire is, that they may obtain redemption, through the blood of Jesus, even the forgiveness of sins: Whatever they call me, may Jehovah call them, "the redeemed of the Lord, sought out and not forsaken." A clergyman of a different denomination, who had treated him with much incivility, being reduced to poverty, he sent him money in a manner that concealed the benefactor; and after the clergyman's death, offered to take one of his ions, and educate him with his own family.

Another amiable trait of his character, was attachment to old friends. He retained the highest sense of the favours he received in early life. Over the families of his benefactors, he afterwards showed a parental care; and though elevated in station above the companions of his youth, he always treated them with attention and affection.

Of his modesty and humility, the reader can have no better proof, than the manner in which he has expressed himself in these memoirs to which we have already referred." The mercies, says he, "which I have received, and the sins which I have committed, are innumerable. God has been do “ing (1 had almost said) all that he can, to save, comfort, and favour me; and I have been acting to my utmost, in opposing and dishonouring him. And now, after all that he has performed, and all "that I have professed, I am good for nothing, neither to teach nor to learn, neither to live nor to "die; but am, both in heart and life, evil, only evil, superabundantly evil, unto this day."-How very different is this language from that of some late infidel writers, who have condescended to be their own biographers, and who cannot conceal in a single sentence their admiration of themselves. We are at a loss whether most to admire the amiable humility of the Christian, or wonder at the silly vanity of the philosopher.

For some years before his death, he took a peculiar pleasure in perusing and abridging the lives of eminent Christians.

During his last illness, he expressed a grateful sense of the smallest kindness; and so satisfied was he with the dispensations of Providence, that he never uttered a single complaint.

It is, however, chiefly in his official character that we must regard Mr. Brown; and here he appeared to peculiar advantage. He was a workman that needed not to be ashamed; a faithful steward of the divine mysteries. Besides an expository lecture, he delivered three discourses every Sabbath, excepting a short time in the winter. He occasionally also preached in the adjacent villages. His discourses were not general declamations, or dry discussions; they were addressed to the conscience and heart of the hearer. His object in all his ministrations, was to exalt, not himself, but his Master. Great as his learning was, he never made a shew of it in the pulpit. The only use he there made of it, was to reduce, as far as possible, the doctrines of the gospel to the level of common capacities. He often repeated with approbation a saying of Archbishop Usher, "It will take all our learning to "make things plain." His language was simple and unadorned, but impressive and energetic. His manner was very different from what would receive the name of fine speaking; but such was the solemnity and importance of what he said, and the earnestness of his delivery, that it was scarcely possible to hear him without being affected. He spake, like his Lord, with authority and a hallowed pathos, which showed he had tasted the sweetness, and felt the power of what he delivered. He knew the "terrors of the Lord;" but it was by the "mercies of God" he chiefly endeavoured to persuade men. His greatest pleasure was to publish the glad tidings of salvation, and the free access of sinners to a Saviour. With all the earnestness of affection, and the tear of pity in his eye, he ex

horted, urged, and entreated them "to be reconciled to God." He was never averse to preach, if sinners were willing to hear. Far from estreming it a burden, he accounted it "a grace given unto "him, to preach among the Gentiles the unsearchable riches of Christ." It was his usual practice before and after public worship, to retire into his closet, and pour out his heart in prayer to "him "who seeth in secret." Of trifling conversation at any time, but especially after being engaged in the services of religion, he testified the most marked disapprobation.

In addition to his stated duties in the pulpit, assisting his brethren at the dispensation of the Lord's Supper, and occasionally preaching in vacant congregations, he annually visited ministerially all the members of his congregation. His addresses on these occasions were solemn and appropriate. He also catechised them twice in the year. When any of them were in affliction, he visited them, if possible, immediately on receiving information. And he was ever ready to perform this "labour of "love" to those of different denominations, when he understood he should be welcome. In his visits to the sick, he was never tedious. His calls were frequent, but not long. In general, indeed, he studied and recommended brevity in religious exercises. His public prayers, in particular, were short, excepting on days of thanksgiving and fasting; and at these times he usually prayed with so much fervour, as tended at once to excite, elevate, and preserve the devout affections of his fellowworshippers.

No man more ardently wished the success and diffusion of evangelical truth. He cheerfully undertook many long journies, that he might enjoy an opportunity of preaching to sinners pardon through the blood of Jesus. From a conviction that it was his duty, he joined the Secession, and continued its steady friend as long as he lived; but he discovered a sincere and ardent affection to all the followers of Christ. In what is called church communion he was strict; but as to the communion of saints, as opposed to it, he was truly liberal and catholic. He greatly rejoiced at the success of the pious Brainerd, and frequently in his discourses, when the subject permitted, descanted with much pleasure on missions to the Heathen.

Societies for prayer and religious conversation, Mr. Brown not only recommended from the pulpit and press, but endeavoured to encourage by attending them himself. Those in the town he visited, if possible, once a week, and those in the country, as often as he had opportunity. For some years a society of children met in his house; and though it was commonly on Saturday evening, he frequently left his studies for half an hour, went into their meeting, conversed familiarly with them on divine things, and after giving them some good advices, he recommended them to God by prayer. He knew the importance, and had experienced the pleasures of early piety, and he took every opportunity to recommend and inculcate it. Sometimes he preached a sermon, or course of sermons, to the young; and in the application of his other discourses, he not unfrequently introduced an exhortation to them. He often catechised them in the schools, or in his meeting-house; and he seldom met with young persons, without introducing some observations respecting their misery by nature, and the method of salvation through Jesus Christ. Several of these hints seem to have had a good effect.

He met with few trials from the irregular behaviour of the members of his congregation; but when any of them were guilty of open and heinous transgressions, it grieved his spirit, and often deprived him of sleep. When he understood that differences existed among them, he made it his business to have them removed. He was peculiarly solicitous to effect this, in view of the dispensation of the Lord's Supper.

As he was a faithful, so he was a successful minister of the New Testament. In his own congre gation, a number claimed him for their spiritual father, and others acknowledged him as the helper of their faith and joy. In various other parts of the country there were seals of his ministry. But while the Master secured to himself the honour of rendering the word efficacious, he often left the servant to cry, "I have laboured in vain, and spent my strength for nought, and in vain."

To the duties of the minister were added those of the professor's chair. In 1768, on the death of the Reverend John Swanston, he was elected by the Associate (Burgher) Synod to be Professor of Divinity. For this new station he was well fitted by his previous studies, and he filled it with universal approbation to the time of his death. In his conduct to his pupils, he blended the dignity of the teacher with the affection of the friend; and the respect he received from his students, was the unextorted homage of affection and esteem. He behaved to all of them with studied impartiality. He had no favourite. If he had his secret preferences, he took care to conceal them. In his admonitions, he tempered fidelity with gentleness. He was indeed among them as a father among his children: he loved them and studied their good, and they loved him and regarded his counsel. No season of the year was so pleasant, both to the professor and students, as the two months of their attendance at the Divinity Hall.

In the course of their studies, which usually occupied five years, he gave them a connected view of practical and polemical divinity. In his "View of Natural and Revealed Religion," and the "Cases of Conscience," annexed to his "Practical Piety," he has laid before the public the topics on which he insisted in his lectures to his students. He was also desirous they should be acquainted with Ecclesiastical History, and he compiled his General Church History, and the History of the British Churches, originally for their use. But while he studied to inform their minds, he endeavoured also to impress their hearts. Piety he esteemed the first of ministerial qualifications. He earnestly cautioned his pupils against studying divinity, as they would a system of philosophy. He pressed on them their own concern in the doctrines they were to preach to others, and assured them, that without personal religion they could never be profitable students of Theology. At the close of each session, he took a solemn leave of them. His addresses on these occasions were most impressive and pathetic: they were seldom heard without tears. The many intelligent, useful, and acceptable ministers educated under his care, evince the success with which God has crowned his labours,

It remains, that we consider him as a writer. His reason for becoming author, was neither emo

lment nor fame, but a desire to do good. All he ever gained by his works was forty pounds. Many of his writings were, at first, intended solely for his own improvement, and circumstances afterwards determined their publication. When he had resolved upon the publication of any of his works, before sending them to the press, he commonly wrote them three or four times over, and in transcribing them, he made such alterations and corrections as he judged proper. He usually also, before publication, submitted them to the revision of some of his brethren in whose opinion he could confide. The larger explication of the Shorter Catechism, was the first work he published. This was sometime after, followed by his Lesser Catechisms, which have already passed through upwards of thirty editions. His other works were afterwards published at different intervals. They speak for themselves. The number of editions through which many of them have passed, and the high estimation in which they are held by the pious of all different denominations, are the best proofs of their merit. Of all his works, there was none of them which he so much laboured as the Dictionary of the Bible. And his pains have been well bestowed. It is a book of such various, extensive, and acknowledged merit, that, perhaps, there is no work of its size more useful in the study of the Scriptures. It will be found peculiarly useful to students of Divinity, and young ministers. We do not hesitate to apply to it the words of Dr. Johnson respecting one of the publications of Dr. Watts: "Whoever has the charge of instructing others, may be charged with deficience in his duty, if this book is not recommended." But the continued demand for it, is the best evidence of the estimation in which it is held by the public.* This edition, besides containing the Author's last corrections and additions, has been farther corrected, and, where it seemed necessary, enlarged, by the Author's Sons.

Mr. Brown's extreme modesty prevented him from cultivating the acquaintance of many who respected his character, and valued his writings. He was, however, honoured with the correspondence of several men of eminence, both in Britain and America. In the number of his correspondence, we find the late pious Countess of Huntingdon. The reformed Dutch Church in America, formed so high an opinion of his character, that they sent him a pressing invitation to be their Professor of Divinity. This invitation, and his correspondence with Lady Huntingdon, he modestly concealed.

Mr. Brown was twice married. First, to Mrs. Janet Thompson, daughter of Mr. John Thompson, merchant, Musselburgh, by whom he had several children, of whom, the Reverend John Brown, of Whitburn, and the Reverend Ebenezer Brown, of Inverkeithing, alone survived her. She died 4. D. 1771, “and I confidently trust," says Mr. Brown on this occasion, "went to her first, and best husband." About two years after her death, he was married a second time to Mrs. Violet Croumbie, daughter of Mr. William Croumbie, merchant, Stenton, East Lothian, by whom he left, at his death, four sons and two daughters. One of the latter is since dead.

Mr. Brown, for a number of years before his death, was much troubled with indigestion. In the beginning of the year 1787, this increased in an alarming degree, attended with general debility. Every mean was used to remove it, but without success. His stomach seemed entirely to have lost its tone. His strength gradually declined, until exhausted for want of its necessary supplies, nature sunk under its own weakness. During the progress of his disorder, his mind was serene, cheerful, and happy. He never expressed either impatience or apprehension. So perfectly was he resigned to the divine will, that life or death were to him indifferent. He would not, as he emphatically expressed it, "turn a straw for either." His wish was, "that Christ might be glorified, whether it were by his "life or his death." His only solicitude about life was, that if it were lengthened, his ability for usefulness might be continued. But far froin shrinking from death, he regarded it as an object of desire. His hopes of future happiness were founded solely on the mercy of God, through the merits of Jesus Christ. On this subject, he never seemed to entertain a doubt. His language was not only that of hope, but of the full assurance of faith. He on one occasion declared himself as assured of his eternal felicity as that there was an eternity. A day or two before he died, when scarcely able to speak, he looked up and said with a smile, "The Lord is my strength and song, and he is become my salvation." His last words were, "My Christ." Having said this, he fell asleep in Jesus. He is gone, to join the spirits of just men made perfect. He adds another to that numerous and illustrious band of worthies, whose deaths present a practical proof of the truth of their religion,-a proof addressed at once to the understanding and the heart,-a proof of which the infidel cannot get rid, without having recourse to the most palpable absurdities, which outrage reason, and set possibility at defiance. An infidel may die as a brute dies. He may die as a fool dies. He may die stupid, unconcerned, and unimpressed. He may attempt to conceal from the world, and himself, the forebodings and apprehensions of his mind, by affected indifference, and irrational frivolity. But when did ever infidel meet death with the resignation, the hope, the triumph of a Christian?"Let me die the death of the righteous, " and let my latter end be like his."

Another, though an unpleasant proof of the estimation in which this work is held by the public, is the number of spurious editions which have been published of it. Of these, there have been no fewer than fire. One was published at Aberdeen. A second, in which the errors of the followers of Mr. Sandemon are disseminated under the name of Mr. Brown, was printed at Perth. This nas afterwards republished at Montrose. A fourth was lately published at Newcastle, and a fifth at Berwick; and an edition was lately published at Glasgow, which does not contain the author's last additions and corrections.

†The behaviour of David Hume at his death, was either an evidence of brutal stupidity at a moment serious, or a proof of a mind ill at ease. It has often suggested to my recollection, the description of the school-boy in the church yard by night,

"Whistling aloud to keep his courage up.”

Mr. Brown died on the 19th of June 1787, and was interred in Haddington church-yard on the 24th. His funeral was attended by many of his brethren and friends from a distance, and by almost all the respectable inhabitants of the town. Every one seemed eager to pay the last tribute of respect to a man, whom when living, all revered. The Reverend John Henderson, of Dunbar, preached his funeral sermon to his congregation. But his family, his friends, and his flock, were not the only mourners. The whole Secession Church felt his death as a common loss; and there was scarcely a single pulpit in it, which did not, on the Sabbath following, resound with his name, and his worth.

Mr. Brown's relations, out of respect to his memory, have erected a neat monument over his grave. It stands near the west end of the Church, and bears the following inscription, with which we conclude this short narrative.

ΤΟ

THE MEMORY

OF

MR. JOHN BROWN,

THIRTY-SIX YEARS MINISTER OF THE GOSPEL

AT HADDINGTON,

AND TWENTY YEARS PROFESSOR OF DIVINITY UNDER THE ASSOCIATE SYNOD. AFTER MAINTAINING AN EMINENT CHARACTER

FOR

PIETY, CHARITY, LEARNING AND DILIGENCE,

HE DIED,

REJOICING IN HOPE OF THE GLORY OF GOD,

AND ADMIRING THE RICHES OF DIVINE GRACE TO HIM AS A SINNER,

The 19th of June, A. D. 1787.

AGED 65 YEARS.

BLESSED ARE THE DEAD WHO DIE IN THE LORD, FROM HENCEFORTH:
VEA, SAITH THE SPIRIT, THAT THEY MAY REST FROM THEIR
LABOURS; AND THEIR WORKS DO FOLLOW THEM.

SHORT ESSAY

ON THE

EVIDENCE OF CHRISTIANITY.

does not require an extensive knowledge of human life to be convinced, that uninterrupted pleas sure and happiness, is not the lot of humanity. A considerable portion of the days of man is passed under the pressure of perplexing cares, and depressing sorrows; and when he looks forward to the termination of his present state, the melancholly and alarming prospect casts a gloom over life's gayest scenes. The Christian religion, like an angel of peace, announces her commision from the father of mercies, to alleviate man's cares, and to soften his sorrows; to dissipate the clouds that overhang the dark and gloomy vale of death, and to unfold the ravishing prospect of those happy climes, where an eternal day shall smile, and where the tears of sorrow shall be wiped from every eye.

If the scriptures are a revelation from God, these hopes, splendid beyond what eye hath seen, or imagination hath conceived, stand upon an immoveable foundation; if otherwise, they are only to be ranked among the dreams of an enthusiastic imagination.

The question is of high moment, and can be regarded with indifference by such only as prefer the trifling cares of a day, to the serious concerns of immortality.

The limits we have prescribed to ourselves do not admit of our entering deeply into this important subject. It will sufficiently answer the purpose of this introductory essay, just to touch at some of the most striking and obvious parts of that immense body of evidence for the truth of christianity, which pours in upon the mind from every quarter: as it is not so much intended to refute the specious arguments, if arguments they may be called, or the sophistical cavils of its enemies; as to confirm the faith and invigorate the hopes of its friends, on their journey to the heavenly country.

The writers on the truth of Christianity have considered the evidence under two general heads; external and internal. The first respecting the circumstances that attended the publishing of the divine revelation; and the other, the nature and excellence of the Christian doctrine, as bearing the stamp of its divine original; and by an evidence peculiar to itself, being fitted to impress the mind with a powerful conviction, that God is its author. We shall adopt the same arrangement, but without rigid ly adhering to it when the subject may require a greater degree of latitude.

The external evidence of christianity may be arranged under the four following heads.

1 The proof of the authenticity of the sacred writings.

2 The miracles accompanying the first preaching of the gospel, both by Christ and his apostles.

3 The proofs of our Lord's resurrection from the dead, by which this fact is fully established, upon the clearest evidence.

4 The proof of the truth of the Christian religion, from considering it as the accomplishment of the predictions delivered by the ancient prophets.

OF THE AUTHENTICITY OF THE SCRIPTURES.

The whole revelation of God to man is contained in these books, commonly called the holy scriptures, to distinguish them from all other writings as the word of the living God; and from these sources all our knowledge of his character and perfections are drawn.-By the authenticity of the scriptures, we understand, that they are the genuine writings of the persons whose names they bear, and to whom they have been ascribed, and that they have been written at that period to which, from an examination of these writings, they seem to belong.

Now we have at least as good ground to believe the authenticity of the sacred writings, as we have to believe the authenticity of the writings of any other ancient author; while we therefore without scruple admit the writings of Cesar, Livy and Tacitus to be genuine, it seems unreasonable to call in question the authenticity of the scriptures; the evidence in either case being their uniform reception from the earliest ages, and particularly by cotemporaries, or such as lived near the times when they were first published; because then satisfactory information could be easily obtained, and fraud was almost impossible. But in fact this argument applies with much greater force to the sacred writings, than to those of any other author; for their superior importance, creates a superior interest, and excites a higher degree of attention; they are therefore subjected to the most rigid scrutiny; and the result has been that much stronger and clearer evidence can be adduced for the authenticity of the saered writings, than for that of any profane author.

With respect to the books of the old testament, the very existence of the Jewish state and polity furnishes almost demonstrative evidence of their authenticity; especially when we add to this, their uniform reception among the Jews to whom they were addressed, and the profound veneration with which, for a succession of ages, they have always been regarded by that people, from the time that any