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The Reformed Presbyterian Church forms but a small body. Its lustre belongs entirely to the past. It is the representative of the old Cameronians, who acted so openly and fearlessly on the principle that they alone were right, and that every opinion at variance with theirs should be rooted out. The spirit of forbearance has, in some measure, been exhibited even by this stern denomination, and they are now ready to admit that some questions may be treated as non-essential and open, so that they are not likely to be any difficulty in the way of the proposed union.

The Free Church is the most important of the four now treating for union. Indeed, in a great measure, the success or failure of the movement depends upon the spirit in which it treats the question. Never since 1848, when it drew forth the admiration of Christendom by its self-denying sacrifice for conscience sake, has this Church been watched with such interest as now. If the Free Church were ready to make the points of difference between them and the United Presbyterians matters of forbearance, as the latter have shown their willingness to do, the question of union would be greatly facilitated.

The points of difference between the two denominations refer to the relation of Religion with the State, and somewhat likewise to the extent of the Atonement. In the committee on union, Drs. Gibson and Wood, who have been all along a heavy drag on the progress of the question, not content with the minuteness of the teaching of the Confession of Faith on the Atonement, proposed to exact an assent to the particular aspect of it which they considered the true one, that Christ died only to atone for the sins of the elect. however, was rejected by the good sense of the rest of the committee.

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There is, however, acknowledged on both sides to be a difference of belief respecting the lawfulness of endowments. The United Presbyterians have been all along uncompromising voluntaries, and have ever been foremost in protesting against the connexion of Church and State. On the other hand the party that now forms the Free Church were the most zealous of the defenders of Church Establishments less than thirty years ago, and were then arrayed in bitter hostility on this question against their brethren now forming the United Presbyterian Church. The Free Church had not then realized the lisagreeable truth of Hallam's remark, that the "supremacy of the legislature is like the collar of the watch-dog, the price of food and shelter, and the conlition upon which alone a religious society can be endowed and established by any prudent commonwealth." The troubles that immediately preceded. their emancipation in 1843 revealed to them that they were held thus bound by the neck to the State as the condition of receiving their support. On lissolving their connexion with the State they protested however only against the "Collar," not against the State providing for the maintenance of the Church. During the past quarter of a century they have, however, come to see the hopelessness of ever receiving State support without submitting to its degrading conditions; so that practically this question of State endowments. should be no barrier to their union.

The United Presbyterians have all along desired to make the whole question of the relation of the civil government to religion an open question, and to

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regard any difference of opinion on the subject as a matter of forbearance. The committees of both Churches, after much debate, profess now to be agreed as to the sole headship of Jesus Christ, and on the subtle aspect of the question regarding the duty of the magistrate in his official acts, as well as a Christian and citizen, to use every means consistent with the spirit of God's word to further the cause of religion. The divergence of opinion, therefore, is merely on the lawfulness of accepting endowments from the State. The United Presbyterians have had occasion to feel annoyed that their brethren of the Free Church should hesitate approaching this question in an equally liberal spirit. And, fearing lest their laborious discussions should prove nothing better than "beating the air," they have pressed for some deliverance of opinion on the subject. After four years debating they considered that it was now time, if not for action, at least for saying whether or not action seemed possible. They felt very much like an unfortunate wooer, who, having for years prosecuted his suit finds always, when the subject of his pursuit is brought forward, the same little difficulty standing in the way. Fearing, lest after as many years more, this self-same difficulty should be ultimately made the plea for refusing his offers of union, he comes to the determination of asking for a settlement one way or other of that little difficulty. He does not press exactly for an answer to the question-Shall his hand be accepted/?\>but only, Is this preliminary difficulty thought to be an insuperable barrier to the prospective union 2 If so, the sooner he be made aware of it the better, that no further time be wasted. In a somewhat similar way arose the decisive form of the debates in the courts of both Churches last May.ve The committee of the United Presbyterian Church requested to be informed before the negotiations proceeded further, whether the difference of opinion already acknowledged to exist with reference to State endowments was a fatal barrier to the union of the two churches. The recent discussions of the United Presbyterian Synod and the Free Church Assembly were in answer to this inquiry. The expression of opinion among the United Presbyterians was all but unanimous. Not so in the Free Church Assembly. The debate was conducted with the greatest energy, and drew forth the highest talent and eloquence of the Church. It was ably sustained for two whole days without any appearance of flagging, till brought to a termination by the vote, the result of which was a majority of 226 for the motion that declared there was no insuperable barrier to union, a very influential minority dissenting from this judgment.

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It may be necessary to remind our readers that this vote is far from being decisive of the question of Union. It was merely a preliminary expression of opinion, and, strictly speaking, on only one particular of the basis of Union. Many other questions will in like manner have to come up for discussion, some of which present apparently greater difficulty than that of the relation of the civil government to religion. They have yet to agree upon the question of public worship, under which will fall for consideration the use of instrumental music, postures during prayer and praise, and the use of a Hymn Book, which has been already in debate contemptuously referred to as part of the furniture

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of the United Presbyterian Church." There may be some points regarding government and discipline in the Church, in which both Churches may not cordially agree. And, finally, the question of finance will occasion some difficulty, with the sustentation fund and the remodelling of the colleges. All these subjects will necessarily occasion much discussion, if not some dissension, so that the consummation of the union must be, to say the least, many years distant. ↑

The question is Unless there be

Leaving, however, these questions to the future, let us ask, What does this last great debate and division indicate as to the final issue of these negotiations? On looking calmly at the spirit displayed in the debate, as well as at the result of the vote and discussions which have followed it, we are compelled to say that the happy issue of the negotiations is far from certain. one that cannot be decided satisfactorily by "majorities." unanimity or something very near it, any proposal towards union must increase dissension rather than promote harmony. A minority of 120 in an assembly representing only one-third of the office-bearers of the Church is sufficient to awaken serious apprehension for the success of the scheme. Should it fail because of what is only a theoretical difference of opinion regarding State Endowments, it will show that our brethren in the North have much to learn as to the true principles of Christian Union. Would Free Churchmen show themselves worthy of their name, they must disengage themselves from the dead traditions of the fathers, which may become to them a more galling yoke than even the Collar" of the State, from which it is now their proud boast to have shaken themselves free. SCOTUS.

TWO PICTURES: ONE OF HIGH LIFE AND ONE OF HUMBLELONDON AND PARIS...

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Ir is not our province to chronicle the adventures of Sultan or Egyptian Viceroy or Belgian Volunteers on English shores, and we would be the last to interfere with their liberty to do as they please. But Englishmen are amenable to English public opinion, and even English princes, not excepting the heir to the English throne, must submit to be told what is thought of their conduct. The papers of Monday, July 15, told the world how the preceding Lord's Day was desecrated in high places in honour of Mohammedan princes, and how in this desecration he occupied a foremost place who, in a few years, if his life is spared, will be the Head of the Church of England. We have not space for details, and give only the briefest summary from the English Independent:"The bulk of the Belgians, with the Sultan's nephews, passed the middle hours of Sunday among the lions at the Zoological Gardens. The Sultan himself, under the guidance of the Prince of Wales, was engaged all that day in drives to Teddington, in journeyings in the Royal Barge, and in entertainments at the Duke of Buccleugh's. The Viceroy was conveyed by Earl Dudley, first to the Duchess of Sutherland's residence at Cliefden, then for a boating excursion on the Thames, and lastly, to a piquant dinner at a roadside inn. These Mohammedan princes, we suppose, brought to this country an impression that we were Christians, who sacredly devoted one day of the week to religious observance,

who made a conscience of worship, and prayed sometimes, if not so regularly as Mussulmans do. We wonder what they think of us now? Worse even than this ostentatious disavowal of regard for the Lord's Day was the indecent adulation offered to the Sultan at the Opera, where the noblest and wealthiest people of the metropolis applauded, while the singers chanted an ode in which the blessings of Heaven were bespoken, and the eternal joys of heaven assured to the successor of the False Prophet. The balderdash which was recited before him at the Crystal Palace was comparatively harmless. Yet it is very disgraceful, and may be very mischievous, for Englishmen to stand by and clap while Abdul Aziz is addressed with silly falsehoods like these :

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Mighty ruler over nations, none may with his power compare,
Day and night his constant study that his people well may fare;
As the Sun he spreads his radiance, all men may his kindness share,
Sons of Islam call him Father, Christians own his kindly care.'"

This ode must have been written by a Turk, but it was sung by lips which politeness requires us to call Christian lips. And if the singers had in them a spark of true Christian feeling, no money could have bought their services thus to worship the Sultan as the world's Messiah !-Let us now turn to another picture, a picture on which Englishmen and Christians can look with a holy satisfaction and joy.

In connection with the great French Exhibition it was announced that a choral contest on a colossal scale would take place for a prize of £200 and an emblematical wreath. Invitations to take part in the competition were accordingly forwarded to the various choral associations of Belgium, Germany, Switzerland, and other countries, the only restriction imposed being that none of the choralists should be professional singers. In England the challenge was at once accepted by the Tonic Sol-fa Association, the committee of which forthwith organized a competition choir of seventy male and female voices, under the direction of Mr. Joseph Proudman. Nor were they in the least moved from their resolve when they learnt that, from some reason or another, they would form the only body of English singers taking part in the international contest, which from the first it was understood would be extremely severe in consequence of the well-known taste and skill possessed by the "Orphéonists," as the French choristers prefer designating themselves. In Paris, the news of their intended visit awakened little interest. What did the English know of music? Nay, more, our tonic sol-fa-ists had incurred the reproach of being crotchety and fanatical-a terrible failing in the estimation of the gaiety-loving Parisians. They were to arrive in Paris on Saturday, July 6th, and were earnestly solicited to take part in a grand concert of 8,000 voices, which was to be held in the Champs Elysées Exhibition-building, on Sunday, July the 7th. To their lasting honour be it recorded, that, on the proposal being made to them, they unanimously declined to desecrate the day which they had been taught to regard as one dedicated to the worship of Him who gave us six days in which to labour, and one day on which we should cease from the cares and din of toil. Such seeming fastidiousness on the part of the English singers was quite incomprehensible to the Parisians, who saw little or no harm in visiting public balls, theatres, and other places of amusement on the Sabbath-day. Nor was this all. On the last evening but one preceding their departure from this country, the tonic sol-fa-ists held a meeting, under the leadership of the Rev. John Curwen, for prayer and invocation of the Divine blessing on their efforts. They were determined to uphold the Christian character of their country, and to afford an example which might find emulators. Now, mark the

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results. On Monday, July the 8th, they made their appearance at the place of competition, where they were received with every mark of attention. It was not until near seven o'clock in the evening that their turn came, They were hungry and fatigued, but not dispirited. Though last they would not be least. limits exclude the details which are given with much enthusiasm by a correspondent of the Morning Star. Enough to say that the success of the Tonic Sol-fa choir was complete. They charmed and won the applause of all who listened. In the list of judges were to be found the well-known names of Gounod, Duprez, de Rille, Cohen, A. Thomas, Prince Poniatowski, Dufour, and many others equally celebrated. On Tuesday, July the 9th, the award of prizes took place, when the Tonic Sol-fa choir were informed by the judges that although excluded from the competition, in consequence of their's being a mixed choir, the other choirs consisting of male voices only, their singing was of such a high standard of excellence that a prize wreath, together with a gold medal and a certificate, had been unanimously awarded them as a "special prize." This was the first intimation they had received of the exclusion of mixed choirs from the competition, the invitation to compete expressly mentioning "any English Choral Society." Still, they had conquered, and what was more, they were to receive the fruits of victory from Imperial hands, the Emperor and Empress being present for that purpose. At the Imperial request, the "Hunting Song" was repeated, and then the youngest of the lady singers modestly approached the Emperor, for the purpose of receiving from his hands the wreath which formed the principal feature of the prize, the Empress subsequently entering into genial conversation with some of the other female singers. Thus terminated," says a correspondent of the Christian World, 66 one of the most remarkable and important episodes in the history of English choral singing, in which not only were the Parisians taught that the English nation possessed good singers, but that it could boast of good and sound-hearted children, who dared incur the danger of unpopularity and failure rather than make a sacrifice of their religious principles-an example much needed in these days of scepticism and irreligion.". All honour to these noble young English Christians; and all success to the Tonic sol-fa movement. May it never lose its religious spirit!

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A CHAPTER OF BIBLICAL NOTES.

"LYDIA AND THE PHILIPPIAN JAILOR. (Acts xvi.) Baptism occurs twice in this chapter, and both times a whole family is baptized; Lydia and her household, verse 15; and the jailor and his household, verse 33. For the first time since Luke records the missionary acts of Paul, does he mention the baptism of the converted; and it is of significance that in both instances in our chapter, all belonging to the parties concerned are baptized with them. Both passages, verses 15 and 33, have been quoted in favour

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of infant baptism, as an apostolic custom, on the supposition that the family certainly numbered little children; as Bengel asks: Quis credat, in tot familiis nullum fuisse in partem? [Can any one believe that in so many families there was no infant ?] But certainly this cannot be so surely maintained, as that an argument can be founded on it. The chief importance of the transaction does not rest on this, whether there were children in the family, and how young they may have been; but on

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