Synod regarding your prosperity as a Church. May your labours be prospered more and more, and may the Lord crown all your efforts in His cause and kingdom with an abundant blessing!"

The junior deputy spoke in substance as follows:

"Moderator, I had no thought when I left home yesterday for the Presbytery, that I should be here this evening; but the deputy appointed, unexpectedly found that he could not come, and, unprepared as I was, I was persuaded to take his place. In these circumstances you will excuse me, if what I have to say be not so well thought over as it ought to have been. There is much on account of which we should occasionally visit each other. Your names, as well as your countenances, tell me we have the same common origin. We have the same symbolical books. We occupy the same position of protest against what is erastian in the constitution of our country. We hold by the same distinguishing principle of our Lord's headship over the nations, and maintain that the State is as bound to recognise the law of Christ in civil affairs as the Church is in ecclesiastical. We have the same distinctive aim, for we pray for, hope for, strive for the coming of the time, when the kingdoms of this world shall become the kingdoms of our Lord and of His Christ. And all of us, with one exception, have been educated at the same theological school, under the teaching of the master in Israel to whom the Reformed Presbyterian Church owes so much, the revered Dr Andrew Symington. These common ties tell us that we would act strangely if we did not seek fraternal intercourse with each other. As a young member of the Scottish Synod, I am not overly acquainted with past controversies, or the reasons that may have prevented friendly intercourse, but sure I am, that we could not fail to benefit each other by occasional deputations to our respective annual assemblies. Your steadfastness in testifying against Regium Donum would refresh us, while our mode of supporting the Christian ministry might be worthy of your consideration. We might both come to think better of each other, and encourage each other in our common aims, by now and then seeing each other in the flesh.

"My brother has given you an account of the origin and nature of the late secession from the Reformed Presbyterian Church. I shall now endeavour to give you a few statistics regarding the present condition of the Church in Scotland. According to the report submitted to last Synod, there were 44 congregations connected with the Synod. In the 38 that had reported, the membership amounted to 6200; the contributions for the support of the ministry, to £4412; and for the mission and other schemes of the Church, £1582; in all, £5994. This does not include the various congregational expenses, which may be reckoned at not less than £600, and upwards of £500 raised by Mr Paton for the mission ship, so that it may be safely said that the average contribution of the Church in Scotland is somewhat above £1 a-head. In the work of Home Missions, a new congregation in Green Street, Glasgow, has been added to the Church. I lately worshipped with them on a Monday evening, and was delighted to find 117 present. Laurieston, near Falkirk, which, for various reasons, had sunk as low as a congregation could well do, has been revived; a new place of worship has been built, costing some £700, and opened free from debt. The attendance is large, and increasing under the ministry of the Rev. Andrew Symington. Dundee was no better than Laurieston, but it also has greatly increased, and now numbers about 100 members. Thus as good as three new vigorous congregations have been added to the Church under the auspices of the Home Mission during the last two years. In the Foreign Mission field the Lord has continued to prosper the labours of our missionaries. In Aneityum we have an island that, twenty years ago, was in the degradation of heathenism, but now its 4000 inhabitants are professing Christianity, and enjoying the elevating influences of our holy religion. Mr Paton has been compelled to flee from Tanna, but his flight has been overruled for good. He has visited Australia and raised upwards of £5000 for the mission, as well as awakened a deep interest in our mission on the part of the Australian Churches. He is now in Scotland, and his visit has done much to benefit the Church and advance the cause of missions. He is soon to return, to be followed, I hope, erelong, by two, if not three, new missionaries. Cotton has been

introduced to Aneityum, and bids fair to be one of the chief products of the island. Since you, moderator, attended the Theological Hall, the noble specimen of a teacher of theology, under whom we were trained, has been called from the school of the prophets to the presence of the Master Himself. He was succeeded by his equally distinguished brother, but he, too, has been called to the rest that remains for the people of God. His place has been occupied by Professor Binnie, and under him and Dr Goold the students are instructed in Systematic Theology, the Sacred Languages, Biblical Criticism, Hermeneutics, and Church History. This year we have twenty students in attendance from Scotland, and one from yourselves.

"I need scarcely say, that Mr Easton and myself have been much interested in your proceedings. We were greatly delighted in what we witnessed to-day, when you received the deputation from the United Presbyterian Church. Speaking for myself, I should say you would do well seriously to think of uniting with brethren that on so many points are at one with you; but on such matters you are the best judges. I daresay that in thus seeking to unite with good men in other churches, you will be told by fanatics that you are infected with the union mania. Would to God that all were so infected. Whenever there has been a revival of religion in the Church, good men have felt longings to live with each other as brethren. It was so in the early ages of the Church. God's Spirit animating the first disciples, the world was led to say, Behold how these Christians love one another. It was so at the Reformation. In every believer a brother was hailed. When one suffered, all suffered. Perhaps there is no feature more remarkable about Calvin than his brotherly affection for every good man, and the deep interest he took in the prosperity and oneness of the Church in all lands. It was the same at the Second Reformation. The deed of our fathers, the Solemn League, whose binding obligation we still recognise, has for one of its ends the bringing together in one the scattered family of Christ. The Westminster Confession teaches that the communion of the saints is to be extended unto all those who in every place call upon the name of the Lord Jesus. The form for public prayer in the Directory shews how wide the sympathies were of the fathers of the Second Reformation, and how they would have us in the petition, Heal all our rents and divisions,' to long and labour for the time when brethren in Christ shall see eye to eye. In truth it may be said, that Henderson, and Rutherford, and Gillespie, would not have known as their representatives the men who prefer to magnify differ ences, and create schism, rather than further union in the Church of Christ. Certainly our father, the first Mr M'Millan, would not have recognised them, for he sought union with the four brethren that formed the Secession, and when they could not agree, would yet have been happy if the Erskines had ordained for the Societies young men for the office of the holy ministry. Now, why was it that the Reformers and the fathers of the Reformed Presbyterian Church so acted? It was because they were swayed by a regard for the Church's interest rather than personal ambition. They lived in a time of revival, and largely experienced its blessed influences. They felt that schism was weakness, and that union was strength, and hence their desire for unity. In this matter the world even has set us a lesson. Our Lord Himself long ago declared, The children of this world are in their generation wiser than the children of light.' Our national coin, in the image it presents us of plants of opposite nature entwined together-the rose, the thistle, and the shamrock, emblems of the three nations that, combined together, under God, have made our country the home of the free, the hope of the oppressed, the hive of industry, the mistress of the seas-tells us that we do well to pray for, to labour for, the happy age when Christ's people shall all be one. But I have done. In common with my brother deputy, I assure you the Church in Scotland cherishes brotherly feeling towards you, sympathises with you in your trials, and prays that in this country, where Popery has been such a curse, you may be more and more a source of blessing, more and more a striking exemplification of the happiness of those who have received the truth in the love of it."

The Rev. S. B. Stevenson of Milford, Rev. H. Stuart, Rev. Mr Patton, and others, respectively addressed the Synod. Many interesting statements

were made regarding the position of the Reformed Presbyterian Church in Ireland. The elective franchise had not troubled them. It was not their practice to make it a matter of church discipline. They accepted the Scotch terms of communion, while the Old Light Synod still required a recognition of the Auchensaugh Renovation. Their great opponent was the Regium Donum. It chilled the charities of the General Assembly; and their people, seeing little given by the congregations under the Assembly, were apt to be infected with a similar coldness. One case was mentioned of a congregation of 500 members in connection with the Assembly, where not £100 a-year were contributed for the support of the gospel. They were desirous to keep on brotherly terms with the Scotch Synod. They had resolved to send their students to the Scotch Theological Hall. In regard to union with the United Presbyterian Presbytery they were not yet ripe for it. They would be guided very much by what the Scotch Church did. Their wish was to be incorporated with the Scotch Church, to submit to her laws, and be directed by her counsels. They were small, and had much to contend against, and would be much the better of the position and influence that connection with a larger church could give them. After discussion of some length, in which we were struck with the sagacity and ability, as well as sound principle of the speakers, the moderator addressed the deputation, and expressed the unabated respect of the Eastern Reformed Synod for the Church in Scotland, and the pleasure it gave them in receiving us as a deputation.

The rest of the evening was occupied in discussing a new plan, proposed by the moderator, for the regulation of their Home Mission and Ministerial Support Fund. The plan was ultimately agreed to. So far as we could understand its meaning, it was a nearer approximation than the former one to our own Ministerial Support Fund.

Next morning the Synod met at nine, and the deputation for the first hour conducted devotional exercises. Thereafter the discussion upon their financial arrangements was continued, and chiefly by the elders, who all spoke, and well, and sensibly. Indeed the ease and correctness with which they spoke, as well as the directness and business character of their speaking, said much for the general intelligence of the congregations they represent. As the business was near a close, and after gathering what information we could respecting their numbers and finances, we took our leave amidst the friendly farewell of all. The Eastern Reformed Presbyterian Synod numbers nine congregations, under the care of two Presbyteries. Each congregation makes a yearly report to the Synod, and each Presbytery does the same. Seven of the congregations report the number of their members. The total is 1113. The nine congregations raise £656 for the support of the ministry and congregational purposes. In every case the stipend is not less than £80. The object of the new scheme is to raise it to £90. The income of each congregation is mainly derived from subscriptions. Thus, in the Belfast congregation, out of an income of £143, £111 come from subscriptions, and £32 from collections; in Milford, out of an income of £120, £94 come from subscriptions, and £15 from collections. There seems to be no seat rents. The names of all the subscribers, with the amount of their subscriptions, are printed.

Having thus finished the business for which we came, we now set off to see Belfast. The day was beautiful; the sun shone in its strength. It turned out to be a gala-day. The General Assembly, which numbers some 500 ministers, was sitting; the North-East of Ireland Agricultural Association had its annual cattle show; and Mr Coxwell, the aeronaut, was to ascend in his mammoth balloon in the afternoon. We thus saw Belfast, and the population of the surrounding country, as well as the best specimens of its produce, to every advantage. And it was a noble sight. With the remembrance of the Popish part of Ireland before us, it told us

how Protestantism brings intelligence, industry, and prosperity to a people, and how foolish, not to say sinful, the conduct of those who continue to subsidise a system that fetters the intellect, engenders idleness, and drives trade away to other lands.

The few hours of our day rapidly fled, and after much pleasant sightseeing, and social intercourse with the members of the Synod, we left in the "Wolf" steamer for Scotland, long to remember the amenities of our two days' visit to Belfast.

HYMNS FROM THE LATIN.

A PASCHAL HYMN.

IN the wedding garment dress'd,
Seated at the royal feast

Of the Lamb, of Christ our King,
Can we cease His praise to sing?

The cross, the altar, in the fire
Of vengeance see the Lord expire!
Feeding on His sacred blood
And His flesh, we live to God.

Israel, from the oppressor's land
Freed, and Pharaoh's cruel hand,
Found that night the sprinkled roof
'Gainst the dread destroyer proof.

But our Passover is He,
Christ who suffered on the tree,
Jesus dying in our stead
Is the Lamb on which we feed.

Christ the victim is alone,
Hell by Him is overthrown;
He has paid redemption's price,
Has recovered Paradise.

When victorious o'er the tomb,
And returned from death's dark gloom,
He dragged the tyrant in his chain,
Unhedged the Tree of Life again.

Gracious Lord! to Thee we pray
On this happy paschal day,

Guard Thy ransomed people well
From each assault of death and hell!

FROM THE LATIN OF PRUDENTIUS.

HYMN AT COCK-CROW.

THE winged herald of the day proclaims th' approaching light:
Jesus now calls our souls to life, He rouses us with might.

"I am at hand; up, then, ye sick, ye slothful, ye who sleep;
Be pure, be holy, and with zeal your Saviour's vigils keep."

That voice with which the wakeful bird proclaims the morn at hand,
Is to remind of the Great Judge before whom we must stand.

The sleep of night may shadow out to us th' eternal woes,
For sin's the horrid night our souls that into torpor throws.
The voice of our dear Lord proclaims that light is at the door,
The grace of heaven to help, that we be slaves of sin no more.
'Tis said, the wandering demons in darkness that delight,
Scared by the crowing of the cock, on trembling wings take flight:
That lively call, believers know a certain pledge to be,

That, disabused of sleep, our eyes the Lord's advent shall see.
We also know our Lord returned from Hades' vanquished power,
What time the herald of the morn salutes dawn's peaceful hour.
Then was the power of death destroyed, the grave's strength overthrown,
And victory, by day's radiant force o'er night's foul empire won.
With prayer, begot of watchfulness, we unto Jesus call,

Prayer that prevents the eyes from sleep, and the pure heart from fall.
Things false and frivolous, whereon the world's vain pomp is built,
Entangle us asleep; watch, then, and be assoiled from guilt.
Gold, pleasure, wealth, prosperity, and all things great that seem,
And stir our vain desires, at morn shall perish like a dream.
O, Jesus! scatter our vain dreams, and break the spells of night;
Forgive our sins, both old and new-replenish us with light!

HORE EVANGELICE.

NO. V.

LUKE THE BELOVED PHYSICIAN.

If you were asked to tell which of the writers of the New Testament has written the largest amount of it, whose name would you give out of the eight? Paul's, of course, I can suppose the greater number of readers to answer at once. But many learned men would scarcely take the answer as correct. It all depends upon whether we suppose Paul to have written the Epistle to the Hebrews or not. If he did, then he has the distinction of being that one whom the Holy Spirit employed to give to the world the largest amount of "the words of everlasting life: " but if he did not, then the distinction belongs to the only other writer who seems to have possessed liberal education and culture, Luke. The matter stands thus:there are very nearly eight thousand verses in the whole New Testament: five writers, Matthew Mark Peter James and Jude together, furnish only a little more than a fourth part of these: the remaining three, Paul Luke and John, furnish the other three-fourths: and the order in which they have been named represents the amount penned by each. The fourteen Epistles of Paul-supposing him to have written the Hebrews, as I think we should make up 2,356 verses in all; the two books of Luke, his Evangel and the Acts, amount to 2,158 verses: while the five books written by John, the Apocalypse his three epistles and his Evangel, amount to only 1,408 verses in all. Thus Paul exceeds Luke by nearly two hundred verses, and Luke exceeds John by seven hundred and fifty.

Another circumstance which distinguishes the writings of Luke even

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