king of the Burgher oath, yet the animosity between them was observed, as often happens, to be more intense than between sects having much broader points of distinction. By degrees, however, the improvements of knowledge, liberal views, and Christian charity, and not a little, perhaps, the habit of meeting in associations for the diffusion of religious knowledge, introduced a milder spirit. Coming to know and esteem each other as individuals, they became ashamed of those narrow distinctions which had kept them at so unsocial a distance; and a plan was at length formed, of a union between the two churches. After a number of discussions, it was at length agreed to by all the clergy of both denominations, with a very few exceptions. This meritorious issue was consummated on Friday the 8th, in Bristo-street Meeting-house, Edinburgh, -the spot on which, seventy-three years before, the separation took place.

The two Synods met in the morning of that day-the General Associate Synod in their Synod-house, Nicolson Street, and the Associate Synod in the Rev. Mr Lothian's Meeting-house, Portsburgh; and after having finished the business that had been submitted to them severally, adjourned, constituted, to Bristo Street, at halfpast 12 o'clock, walking in regular order to the place of meeting; first the ministers, then the elders, probationers for the ministry, and students of divinity. After the two Synods were seated in a part of the meeting-house which had been railed in for their reception, and in alternate pews, so that they were completely intermingled, the two Mo derators in front of the pulpit, and the two clerks at a little distance on the right and left, the senior Moderator

gave out a Psalm, in which the Synods and the whole attending multitude joined. The senior Moderator (the Rev. Dr Jamieson, Edinburgh, belong ing to the General Associate Synod) then rose, and called on the clerk of the Synod whom he represented to read their last minute. After the clerk had done so, the junior Moderator, (the Rev. Mr Balmer of Berwick, belonging to the Associate Synod,) in like manner, called on the clerk of the Synod whom he represented to read their last minute. The minutes read by the clerks in succession, were nearly in the same words, and to the following effect :

"The General Associate Synod having accepted the Basis of Union, and having, by the good hand of God upon them, now finished all their own business, and all preparatory arrangements, this Synod, with fervent gratitude to God for having led them thus far, and in humble dependence on his grace, to bless the solemn and interesting step which they are now about to take, and to enable them to improve the privileges, and discharge the duties which are about to devolve upon them in consequence of it-do resolve, and hereby record their resolution, forthwith to repair to the appointed place, that they may unite with their brethren of the other Synod, to be known by the name of The United Associate Synod of the Secession Church,' composed of the Associate (commonly called Burgher) Synod, and of the General Associate (commonly called Anti-Burgher) Synod, that they may henceforth walk with them in the fear of God, and in the comfort of the Holy Ghost, striving together for the faith of the gospel, for the purity of divine ordinances, and for the enlargement of the Church of Christ."

The articles which form the basis of union were then read, the whole members of both Synods standing.-After

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this was done, the senior Moderator stood up and said, “ I declare, in the name of the General Associate Synod, whom I represent, that the General Associate Synod is henceforth one with the Associate Synod ;" and the junior Moderator, in like manner, rose and said, "I declare, in the name of the Associate Synod, whom I represent, that the Associate Synod is henceforth one with the General As sociate Synod." The two Moderators immediately gave each other the right hand of fellowship, in which they were followed by all the ministers and elders belonging to both Synods.

The United Associate Synod now called the senior minister present in the house to take the chair, and officiate as Moderator. According ly, the Rev. David Greig of Lochgelly took the chair, gave out a psalm, and constituted the Court by prayer. He was succeeded by the Rev. Dr Pringle of Perth, and the Rev. Dr Hall of Edinburgh, the two next in seniority of the ministers present. The former led the devotions of the Assembly. After the devotional exercises were finished, the roll of the United Associate Synod was called by the former clerks, and business adjourned till Tuesday at 11 o'clock.

The multitude who witnessed this event, memorable in the history of the Secession, was immense. But, notwithstanding the pressure of the great crowd, eager to gain admittance, the whole was conducted with the greatest order.

An uncommon interest was excited this year in Scotland by the proceedings of the National Assembly of the Church. By order of council, a form of prayer for the Royal Family had been transmitted to the Moderator of the Church of Scotland; and which was chiefly remarkable by the omission of the Queen's name. This, how

ever, was generally considered as an irregular mode of dictation to a church which acknowledges no supremacy in the Sovereign; and the order was disregarded by several clergymen, particularly the Rev. Andrew Thomson of St George's Church. Mr Thomson followed up this step, by making the following motion in the next General Assembly:

"That it be declared by the General Assembly that no civil authority can constitutionally prescribe either forms or heads of prayer to the ministers and preachers of this Church; and that the orders in council which have been issued from time to time respecting prayers for the Royal Family, are inconsistent with the rights and privileges secured by law to our ecclesiastical establishment. But that as these orders appear to have originated in mistake or inadvertence, and not in any intention to interfere with our modes of worship, the General Assembly do not consider it to be necessary to proceed farther in this matter at present. And the General Assembly embrace this opportunity of declaring the cordial and steady attachment of the Church of Scotland to their most gracious Sovereign, and to all the Royal Family; and of farther expressing their unqualified confidence, that, actuated by the same principles of loyalty and religion which have hitherto guided them, her ministers and preachers will never cease to offer up, along with their people, their fervent supplications to Almighty God, in behalf of a family, to whom, under Providence, we are indebted for so many distinguished blessings, both sacred and

civil."

This motion having been opposed by the Procurator, Mr Thomson observed, he was sorry he was now reduced to the necessity of defending his motion. He fondly hoped it would have met with no resistance. In de

fending it, he set out with the principle that the Church is altogether independent of the civil power-a privilege for which our forefathers bled, and which no power had yet taken away from them. In justification of this order of council, an act of Queen Anne was referred to, which enjoined the ministers of Scotland to pray for the branches of the Royal Family by name. But this act was necessary at that time, as many of the clergy of Scotland prayed for the Pretender, under the general name of Sovereign, which made it proper to ordain that the names of the Royal Family should be used, that there might be no such evasion. Besides, this was a statute, not an order—a statute, for the disobedience of which, punishment could be inflicted; whereas no clergyman of the Church of Scotland could be compelled to obey this order; nor did the act authorize the Privy Council to assume a similar power, which shews the two to have no connexion with each other. The next act on which this order is said to proceed, is the 32d of Geo. III.; but this act contains an injunction upon the Episcopal Communion, not the established Church of Scotland; and their obedience to it was a condition of their receiving certain immunities. He was aware of no other act which could afford a precedent for this order of council. It was said that this is not an imperative order, but only a recommendation; but does not the very title of it refute this idea? Is it not refuted by its imperative language, and the note affixed to it by the blank, namely, "that the same order be intimated to the clergy, that due obedience be given to it." It has likewise been urged, that there is no form of prayer prescribed in this order; but if not, for what end are the words of the prayer put in inverted commas? Does not this intimate, we are not to depart from the words there laid down? It is