we can speak with pride of those worthies who spent their Sabbath hours in caves and glens-men who

"To Scotland gave her Church, her laws, And fell like patriots in their country's cause.'

But too much may be made of our historical identity. Evangelical life is not to be maintained by dwelling for ever on our historical i lentity, and our faithfulness as a contending and protesting Church. The very tenacity with which we make these appeals helps to weaken our sensitiveness to the deeper need we have of greater zeal for Christ, and more devotedness to His cause. The Pharisees boasted much of their historical identity. (Laughter.) They were continually declaring that they had Abraham for their father; but the reproof they got should not be forgotten by us now: "I say unto you, that God is able of these stones to raise up children unto Abraham." Paul could boast of his historical identity. He could boast of being "of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church." But Paul set no store by all this. He could say, "But what things were gain to me, these I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in Him." I believe that if we were to show more of Paul's earnestness to win Christ, and to do Christ's work, we would think less of those little differences which now separate us from our brethren. (Applause.) I believe that the closer we come to Christ, the closer we would come to oue another. The grand work of the Church is to save souls, and were we to engage in this work with all the zeal and earnestness its importance requires, we would find ourselves more and more drawn towards those brethren who are seeking the same end, who are animated by the same zeal, and who are encouraged by the same glorious hope. Let others reap the fruit of contention and strife. Let our aim be to sow the seeds of righteousness and peace. Let it be our aim to deal with matters of vital godliness and eternal realities; with things that are plainly revealed, not with those about which differences of opinion exist to such an extent even among ourselves-(hear, hear)-matters about which so many doctors differ. (A laugh.) The great business of the Church is the old work of declaring that Jesus who is the same yesterday, to-day, and for ever; and the nearer the Church keeps to Christ, the better will it fulfil its true vocation; more good will result from a close union between the negotiating Churches than from any support a Government could give. (Applause.) It will be far better to unite with our brethren, and use our strength in battling with the hosts of ignorance and superstition. It will be far better to strive with them in leavening the mass of society with living Christian principle, for it is only in this way that we will come to have Christian magistrates and Christian rulers. (Hear, hear.) It is only in this way that legislation will come to be pervaded by a noble and enlightened Bible spirit. This will be a more practical way of securing that our rulers shall bring their glory and honour to Christ, than by maintaining a mere abstract theory of the ruler's duty to the Church. (Applause.)

Many of us seem to think that our judgments on any subject should be the rule and measure of other men's; but if we were to follow the apostolic rule-in lowliness of mind to esteem others better than ourselves-if we were to think of our judgments not more highly than we ought to think, we would give a proof of Christian love that would not fail to tell with unerring effect on all our intercourse with our fellowmen. (Applause.) Why, it is the denial of this forbearance that is the cause of that want of Christian love which we all profess to deplore. If we would make it our chief business and aim to live in Christ, and to live for Christ, I believe many of those points which we hold now with so much tenacity, and look upon as vital and sacred, would dwarf into insignificance. Churches that acknowledge the Scriptures to be the Word of God-Churches that look only for salvation by Christ, and profess obedience to Him-Churches holding these and like precious truths, although they may differ on minor poiuts, are bound to seek communion with one another; and if we allow denominational differences or abstract theories to hinder that union to which we are commanded, a heavy responsibility will rest upon us, and the question, "Is Christ. divided?" addressed to the Corinthians in the way of reproof, may be taken to ourselves.

In seeking union we are not asked to renounce any one of our principles. Truth is not to be compromised in any way, and it is only a firm adherence to the truth that will make the union lasting and sure. The union sought is a unity of faith-the belief, and profession, and defence of the same truth, and to seek and advance Christ's kingdom on the earth. If, instead of a union such as this, we seek one where men's judgments and opinions are to be made the measure of our agreement, such a course would only lead to endless controversy and division. If we are not content with the union that Christ approves of, it is very certain we will not be satisfied with one of man's devising.

The union sought is big with innumerable blessings to the Church. The strength that is now wasted will become more concentrated; the spirit of rivalry will be quenched; the purity of the Church will be promoted; and we shall be able to present a compact and unbroken front to those hosts of ignorance, superstition, and infidelity that seem drawing together, as if for some mighty conflict. And when the strife with vain philosophy and unbelief thickens around us-when Satan's armies are assailing the truth on every side-are the Churches of Christ in this land, who are bound to defend this truth, aloue to remain separate? If we were united, our strength and power would be immeasurably increased; we would be enabled to contend with the enemies of the faith with that concentration of effort which is always the forecast of victory. There never was a time when such a power could be put to so great a purpose. There never was a time when our Churches could less afford to present a scandal to the world. (Loud applause.)

Mr GAULT, Glasgow, reminded the Assembly that the banner was given to the Church to be displayed because of the truth, and not to be pulled down or surrendered. They were to buy the truth and sell it not. If they lowered the principle of the Church Establishment, they would cease to be the historical Church of Scotland. Dr Chalmers gave it as his dying testimony that Voluntaryism had not solved the question of evangelisation, nor had it solved it yet. Neither had Voluntaryism solved

the education question. Mr Gault concluded by saying that if they had to surrender the Establishment principle, they should give up the idea of union altogether.

Mr ADAM, Aberdeen, moved the adjournment of the debate, and the House adjourned at ten minutes before five o'clock.

EVENING SEDERUNT.

The Assembly met at seven o'clock.

Mr ADAM, Aberdeen, (who had moved the adjournment of the debate,) said the decision of the Assembly on this question would do a great deal to determine whether the union would be carried into effect or not-and not only so, but he was persuaded it would determine what position the Free Church would occupy, and what influence it would exert on the community. If this movement should be arrested by the prevalence of certain views, then, he confessed, he looked forward to the future with apprehension, almost with dismay, and, in his view, their prospects would not be bright, but gloomy. There ought, therefore, to be the utmost frankness, especially on the part of the younger ministers of the Church. He thought the small number of such ministers in the union committee had been attended with considerable disadvantages, for some of the complications arose from the old and bitter Voluntary controversy. It was not easy for those who took part in the controversy, who gained their spurs and carried off their laurels then-it was not easy for them to forget that now; and a state of feeling had been produced at that time which to some extent continued till the present hour. Many of the younger members of the House were free from the entanglements of such associations, and he considered that in some points of view this gave them an advantage in discussing the question. Referring to the motions before the House, he observed that three reasons had been urged in support of Dr Begg's proposal-first of all, that, considering the immature state of the question, they should come to no such finding as they were asked to adopt. Now, it was four years since the union committee was appointed, and during that period this part of the question had been most thoroughly discussed-so thoroughly that they themselves stated that there was no reason to believe that the results would be materially different were they to sit down other four years considering the same part of the question. (Applause.) It was rather late in the day, he thought, to speak of the immature state of the question, at least with reference to the part of it now engaging attention. The second reason assigned was the overtures that had been laid on the table of the Assembly. These were not very numerous, and they were remarkably similar. He did not know whether this indicated a common paternity or not-(laughter)—but he found absolutely nothing in them that for a moment should arrest the consideration of this question. Another objection was based on the very constitution of the Assembly itself, as composed of only one-third of the ministers of the Church. Why, if that were a barrier to-night, it would equally be one ten or twenty years hence. (Hear, hear, "No, no," and applause.) It would be one to the end of the chapter. Did Dr Begg mean that this question ought to be sent down to Presbyteries and congregations, and having ascertained their mind, that it should then be discussed in the Assembly? This was not the course taken in any other case, and to adopt it here would be about the most unwise thing that could be

imagined. Of course it was not intended to overlook Presbyteries and congregations, but in the meanwhile it was the duty of the Assembly to state their views, leaving these views to have the influence naturally attending the convictions and feelings of the Assembly. There was nothing at all in these reasons, and he thought there must have been considerable difficulty in making out a case when their friends fell back upon the constitution of the Assembly as a reason why they should not go on to the consideration of the question. But, further, they not only might look-they must look at the question at this moment, for clearly the first head of the programme was the great difficulty of the whole matter, and what would be the use of going on to discuss subordinate points if they had made up their minds-as some had apparently done-that this was an insuperable objection to union. (Cries of "No, no.") He thought it was clear beyond dispute that their friends had advocated views which showed they had made up their minds upon the subject. (Hear, hear, "No, no," and applause.) It was delightful to think how harmonious the Churches were in regard to the duty of the civil magistrate generally with respect to religion and the Church, for there was no difference, except with reference to the one point, whether it might be the duty of the civil magistrate to set up an establishment, and endow it from the resources of the State. He saw no way of getting out of this difficulty but one-namely, to make it a matter of forbearance, or what is called an open question. No doubt Dr Begg and others told them that by discussion, and by dealing with their United Presbyterian friends, they might bring them up to higher views upon this great subject; but he was not sure if he would respect them more if they could drive them from the convictions they had hitherto entertained. (Hear, hear, and cries of "Oh, oh.") He was afraid that if by pressure they were led to renounce their views, he would be rather less ready to enter into a union with them. (Applause.) He denied that to make this an open question was a sacrifice of truth, and he maintained that it was absolutely necessary, unless the Assembly were prepared to have standards embracing every iota of divine truth, and every phase and aspect of divine truth, which, he was afraid, would not conduce to the healthy action of the Christian Church. Even in the primitive Church, under the guidance of apostles, the observance of the Mosaic law was regarded as an open question; and it was a matter of notoriety that, in their own Church, they were not all agreed upon certain questions-such as the time and manner of our Lord's second coming, and the use of hymns in divine worship. If his friends were to exclude all open questions, they would have another work than that of union before them. (Hear, hear.) He regarded the question of endowments as not a matter of primary importance. They were not likely soon to have such an offer of endowments as they would be able to accept, and why they should allow a theoretical difference to stand in the way, he could not for a moment understand. It was argued that they must let nothing drop out of the testimony of the Church -that they must stand by it in every particular. But he held it was the spiritual independence of the Church-its absolute freedom from all civil control-that was from the outset the essence of the testimony of the Church. When he subscribed the Confession of Faith he did so honestly and sincerely, and while he believed the text of the Confession and all the passages of the Confession, he certainly did not understand that his

U

subscription implied that he held the perfectly sound and wise interpretation of all the passages presented in it, for it would be a bondage perfectly intolerable were they to be bound to believe that every one of these passages was a conclusive proof and the best that could be selected in favour of the doctrine to which the passages referred. He had now only a word to say in regard to the question of doctrine. He was not a member of this union committee, and therefore could not say whether the account given by Dr Wood was a correct one or not. The one outstanding fact was, that the committee did not go into the adoption of a particular motion made and supported by Dr Wood and Dr Gibson. He was not surprised at that. (A laugh.) Why, observe, when the motion was introduced it was after lengthened investigation and discussion in the committee as regarded the doctrine of the Confession of Faith upon the whole subject. Their friends, representing their own Church, had been at great pains to ascertain whether their United Presbyterian brethren understood the Confession in the same sense as themselves. Well, they had attained to a satisfactory result, and then this step was taken in a way that could scarcely fail to lead their brethren to imagine they were suspected that an attempt was made to bind them down by a formal deliverance after they had honestly expressed their belief in the whole teachings of the Confession on that point. There were few things more odious for an individual or a Church than to be suspected of heresy, and he thought their friends on the other side of the House should have been more careful before they brought a charge of that description. He felt that it did high credit to the United Presbyterian committee that they had patiently gone into the matter, and given all the satisfaction they possibly could. In closing, he was led to say that his state of mind, when these negotiations commenced, was very much like what Dr Rainy said his was. He was indifferent, if he was not opposed to the movement altogether, but he now saw the need that there was for all possible union and harmony among the followers of the Redeemer. (Applause.) Not to promote such union was, in his opinion, to play into the hands of the enemy and to do his work most effectually. He did not wish any undue haste; he did not wish any hard driving in this matter. (Hear, hear.) He had met, in Edinburgh and elsewhere, some who had the idea that several of their leading friends were designing to carry them by one sweep into the United Church; but he must say that in his dealings with them he had never seen anything to countenance the idea. He trusted they would be patient with one another, and he hoped that when this movement was consummated there would not be so much as a single hoof left behind. (Applause and laughter.) They should, however, guard against undue delay as well as undue haste. (Applause.) The rev. gentleman concluded by hoping that the union would become a realised fact during the lives of those fathers under whose auspices the movement had been commenced. He thought that on the supposition of the union taking place, their light that day would be somewhat shaded and their joy somewhat abated if by any unnecessary delay, they found those gone who presided over the discussions, and who, but for the delay, might have guided the movement to its close. (Applause.)

Mr M'CORKLE, St Ninian's, remarked at the outset that the United Presbyterians did not endorse the views of the union committee in their published articles. He held that, since last Assembly, there was a