they now do things in their own way, and that, too, a very good way; they have an ample opportunity for the display of their own peculiar characteristics. But in the event of union, all this would be greatly modified by the numerical preponderance of the Old School. This, I confess, seems to me a point which New School Presbyterians will do well thoroughly to consider before taking the step proposed.

union? The two Schools once contended over this difference with great earnestness; and, if brought together in the same ecclesiastical organism, upon a basis manifestly so ambiguous and uncertain as that proposed by the committee, they are quite likely to do the same thing a second time. It strikes me that this point needs a more precise and definite solution. There ought to be an absolute and explicit covenant of mutual toleration, in plain words, binding both schools in respect to the peculiarities of each; and if they cannot agree to such a covenant, to be placed in the fundamental law of the church, as one of the terms of the union, then this fact will be proof conclusive that they had better

5. The doctrinal basis, as submitted by the committee, is in the following words: The Confession of Faith shall continue to be sincerely received and adopted, as containing the system of doctrine taught in the Holy Scriptures; and its fair historical sense, as it is accepted by the two bodies, in opposition to Anti-not unite together. Such a covenant is the nomianism and Fatalism on the one hand, and to Arminianism and Pelagianism on the other, shall be regarded as the sense in which it is received and adopted.' Just here lies, perhaps, the greatest difficulty of the whole question.

very least that the exigency will permit; and as human nature is constructed, even among theologians, it is not quite certain that even this would answer the purpose. I object to the basis of the committee, because in the wellknown circumstances to which it refers it is indefinite, and hence liable to almost any interpretation which party spirit might inspire. Perhaps the committee could not agree to a more definite basis; and if so, then it is a fair question whether they had better try to agree at all. The simple Confession of Faith as a basis has failed to unite the two schools; and now, if we are to have something added in the way of explanation, to prevent the recurrence of this failure in the event of reunion, then let that something be as definite as words can make it.

What is this fair historical sense, as it is accepted by the two bodies;' and when and where has it been set forth? Is this sense the same in the two schools? And if not, then which of the two senses-that of the Old School, or that of the New-is to be deemed the 'fair historical sense?' Is there to be a new sense, different from that of either of the Schools, which shall have the power to harmon ize both? Are the two senses, though in some respects different, to be accepted and adopted, each being viewed as perfectly orthodox? No one can deny that in the interpretation of the 6. The excinding acts of 1837, originally Confession of Faith, Presbyterians of the two enacted by the Old School, and at no subseSchools have differed to some extent, and that quent period disaffirmed, and always declared they still differ. They stand in this respect just by the New School to be acts of gross ecclesiaswhere they did thirty years ago. Dr. Hodge, tical usurpation and outrage, are left untouched of Princeton, for example, and the Rev. Albert in the proposed plan of union. They were the Barnes, though subscribing to the same confes-immediate occasion of the division. The assion, are very clearly Calvanistic theologians of sumption of powers on the part of the General different types. The Immediate Imputation Assembly involved in these acts has never Theory which figures so largely in the theodicy been recalled. It remains on the record uncon of the one is not held by the other; and hence tradicted and unchanged; and there it will rePrinceton, the recognized expounder of Old main, unless something more than the commitSchool theology, cannot consistently regard Mr. tee propose be done to change it. This, I am Barnes as being orthodox, though he is most apt to think, will not be quite satisfactory to cordially accepted and honored as such by his New School Presbyterians, especially when they New School brethren. The simple truth is, remember that they differ somewhat from their there is a real difference between the two Old School brethren as to the powers of the Schools, hitherto claimed by the Old School to General Assembly. They will naturally want be essential and vital, and also admitted as a some positive guaranty incorporated into the fact by the New School, while denied to be es- constitution of the Church, that the like assump. sential and vital. Thus the matter has stood; tion shall not be repeated at any future time. thus it now stands; and thus it will continue This is a question that ought to be settled beto stand, unless the Old School do-what there forehand not by indirection, but in language is not much probability of their doing-virtually too plain to admit of the slightest doubt as to concede that all their past allegations of heresy its meaning. against the New School were little better than simple slander.

Now, in respect to this admitted difference, what is to be done, and what are to be the terms of

7. It is a very obvious fact that what may be termed the tone and type of Presbyterianism in the two schools are not precisely the same. The one partakes more of the Scotch spirit, and

the other more of the New England spirit. The | both branches of the church for 'deliberate exone has been designated as Scotch Presbyterian amination.' Perhaps the committee, in their ism, and the other as American Presbyterian- next report, will see occasion to modify the ism. It is not clear, by any means, that these plan. Whatever may be the result, all good two types, without deciding the question of their men must rejoice in the Christian and fraternal relative merits, will not work better for the spirit which seems to be at the bottom of this glory of God and the edification of the Church movement." in the separate than they will in the organically The views expressed in this letter are sug united state. Both certainly have done very gestive, and worthy of consideration by such of well since the division; and whether they will our members as desire a reunion with those do better in the state of union is at least a mat- called Orthodox Friends. Such a reunion would ter of some doubt. I certainly do not desire any be exceedingly desirable, if both parties were preunion which leaves the way open for conflict pared to enter into it cordially and to maintain between these two phases of Presbyterianism. it in Christian charity. But can it be said of The phases are real; and whether they can be Friends, as of the Presbyterians, that the two harmoniously blended in one organism is a point branches evince towards each other "courtesy, which at least admits of debate. If they cannot consideration and confidence ;" and has one of be, as the history of the past seems to indicate, these branches abandoned "the offensive practhen things had better be left as they are. tice of impugning the Orthodoxy" of the other? 8. What disposition will be made of the prop-It must be remembered that one of these erty questions to be settled in the event of union I am not sufficiently a lawyer to decide. Yet it seems to me that these questions will involve some difficulty. Take, for example, the churcherection fund, now held as a trust fund by trustees under a special act of incorporation, and placed under the care of a certain New School General Assembly that met at Philadelphia, and also under the care of all successive assemblies representing the same constituency. This fund was contributed by New School men, and for New School purposes. Where, then, is the power to change the ecclesiastical status and relationships of this fund? This, with like questions to arise in the other branch of the Church, and perhaps other property questions to grow out of union, will demand very grave consideration. Neither branch should commit itself to union until both see very clearly the end of the experiment. The law committee proposed may shed light upon this subject; but until the light comes it will be prudent to wait.

I have thus, in response to your request, and as concisely as possible, named some of the difficulties which have occurred to me in respect to the proposed plan of union. I am quite aware that the whole subject is as yet in an inchoate state. Both Assemblies have continued the joint committee, directing them to report, in 1868, any modification of the plan "they may deem desirable in view of any new light that they may receive during the year." It is to be hoped that the subject will be frankly and thoroughly discussed; that all the objections will be carefully weighed; and that both branches of the Presbyterian Church will fully understand each other when they come to the point of final action. It is just now, as it will be until settled, the great question in the Presbyterian Church. Both Assemblies were eminently wise in simply accepting the reports of the joint committee and recomitting the whole question to

branches or sections, called Orthodox, is in some places broken into fragments, between which there is no unity.

As in the case of the Presbyterians, religious intercourse must precede reunion, and acts of courtesy must be mutual. We have long been in the practice of opening our meeting houses, when requested, for the use of the Orthodox Friends, and of allowing them unrestrained freedom to speak in our meetings. They have lately extended the same courtesy to our Friends in some of the Western States; but are they prepared in Pennsylvania, New Jersey and New York to pursue this liberal course? If they are not, then the way is not open for any steps towards reunion, although forty years have passed away since the separation in Philadelphia, and nearly all who were active in it are numbered with the dead.

SPIRITUAL EXPERIENCE.

It is not our want of aptitude for doing good which stands in our way, half so much as it is our want of communion with God. The rule is, "Oh! taste and see that the Lord is good!" Out of this experimental acquaintance with truth grows our power to fitly offer it. Only thus can we learn to recommend the various viands on the table of the gospel feast. Scholarship_becomes a means to an end. It is not the show of splendid attainments, but the hidden force of piety underlying them, which affects the souls we hope to influence.

The gospel light is much like the solar light; its beauty is not its efficiency. You may divide the sunbeam into seven beautiful colors, and not one alone, nor all together, will imprint an image on a daguerreotype plate. Just outside the spectrum in the dark, there is one entirely invisible ray, called the chemical ray, which does the work. No manever saw it, no man lever felt it; and yet this it is which bleaches

and blackens a dull surface into figures of loveliness and life. I care not how luminous a man's personal or intellectual qualities may be, if he lacks amid the showy beams that are shining this one which is view less-this efficient but inconspicuous beam of spiritual experience -all his endeavors will surely prove inoperative for good.-Dr. Robinson in Hours at Home.

For Friends' Intelligencer.

ONE HOUR AT QUAKER BRIDGE.

our wheels. Along our winding road, the tall golden rods were coming into bloom, reminding us that autumn was treading in the departing footsteps of summer. The false-heath or nigger-heel, (Hudsonia tomentosa,) in green and bristly patches, dotted the roadside; and one small tuft, dwarfed by some infantile misfortune, still carried a few yellow blossoms. About one mile-one immensely long mile-of the earth's barren surface was crept over in this manner, when we finally halted at a building in Perhaps most of our readers, who really love course of erection. Now we could understand wild flowers, have heard of Quaker Bridge. To what that iron roller meant that we had been reach that classic spot in Flora's realm, was the conveying so tenderly along the road. When uppermost thought in our mind on the first day the wind blows on these dry sands, they drift of this month, and, as the early morning gave about like the fine snows of winter; and we promise of a fair day, we left the Camden have seen door-posts and windows, in other depot at 8 o'clock on the Del. & R. Railroad, localities, nearly buried in these heavy sandand, after the usual-and, as we thought, un-drifts. Some attempt had been made at garusual-detentions, the train stopped at Atsion, dening, too, around that new house in the which we were assured was within five miles of the Bridge. A responsible-looking gentleman, at the depot, of whom we made inquiry, said he knew about Quaker Bridge, and, if not particu- Here we took leave, thankfully, of our genlar about transportation, guessed he could haul tlemanly conductor, and made rapid tracks, us a bit on the road thither. This seemed pre-alone, towards our destination. Innumerable possessing, at least, so we followed him towards lizards hurried out of the path as we rapidly a tree, beneath which our vehicle was waiting. threaded along over dry heaths, and through Here we saw a horse attached to four wheels low, damp places, our quick steps springing which were united by two axles, and across with anticipation of coming pleasure. these ancient centres of rotation two hard boards were loosely laid-and this was our carriage! All the choice seats were taken up by an iron roller, like those used in gardens or on lawns, but the room left, we were at liberty to occupy at discretion. We took the back seatthat is to say, the ends of the two boards-and, with shanks dangling in the thin air, we progressed backwards, with extreme deliberation, along our new road. Evidently, our horse was not valued on account of his speed, for he never accomplished anything more than a very deliberate walk :

"Indeed, he lifted heavier leg,

Than Tam O'Shanter's famous Meg, Who galloped on right helter-skelter, With goblins in her rear to pelt her; And closely pressed by evil kind, Left her unhappy tail behind." Indeed, all things around Atsion seem to move slowly. The people talk with more deliberation than they do in the city, and when they do appear in action, they stir as though time were cheap, and to-morrow would suffice for what could not be done to day. The trains on the railroad were all behind time. The old mill, even, seemed to doze in peace at the head of that dreamy lake, and its monotonous hum crept wearily over its bronzed and polished surface. The tinkling cow-bells fitfully chimed in with its rural music, and we were just able to distinguish these sounds from the soft rattle of the white sand as it ran back in the track of

forest, and this roller was intended to press down the dry sand around the cabbage stalks and sweet-potato vines.

Through the forest, through the forest, oh! 'tis

passing sweet to take

Our lonely way 'mid springing moss, thick wood and tangled brake."

In less than an hour, we entered the margin of a wide-spreading bog; the sand was now wet, and on either hand grew countless strange and beautiful plants-we were at Quaker Bridge.

Considering now that we were on sacred ground, we put the shoes from off our feet, and commenced looking around, as it is best always to do when alone in a new, wild and solitary spot. You get, thus, the geography of a place; all its points and localities become framed into a mental picture, on which memory can look with enduring delight. An old mansion-house stands, or rather leans, not far from the Bridge. It is deserted now, and rank weeds, as tall as a man, choke up the yard and doorway. The spider's threads, spanning the front door, told us that human foot seldom crossed that forsaken home. We explored its dilapidated, but once ample and numerous, chambers; its ceilings and walls were crumbling into dust; its windows were driven in by time's hard fist, or by the storm's pitiless blast, and its ample roof, once spread over human joy or human sorrow, now opened in patches, to let the stars of night look down into that forsaken abode. Some day, with knapsack better stored with provisions, we will return thither, and pass a night alone in that deserted home, and gather up the tradi

large head of flesh colored flowers, was truly a gem.

where; and the all searching river steals the soft jewels, packed away in their crumbling cells, to dye its own cool veins in remembrance of so much beauty. We love these dark rivers, and, in bidding them adieu, shall employ the thoughts of another

some coloring matter in chemical solution; but from what source does it come? We think not Riding gracefully on the brown water, we from living roots of plants now growing in the found the floating-heart (Limnanthemum lacu- logs, because it is just as dark in little pools, nosum) one of the Gentianacea. We must be distant far from either pines or cedars. Old pardoned a little if we do not feel compassion Time, for ages, has spread a rich carpet of for the botanist who has not himself waded vegetation over these bogs, and Death's iron after the floating-heart. Its roots are buried in heel has trodden to pieces, year after year, the the mud beneath water, often two feet deep, as warp and the woof of that green and flowerwas the case with our specimens. From these spangled carpet. Generations of lilies, of nigroots rise up long and slender petioles, darkly ger-heels, of white and golden-lipped orchids, spotted all over, and each one bearing at the end of Droseras and meadow beauties, of Hyperione floating heart-shaped leaf, with its margin cum and Zygadenus, of Polygalas, of Nympheas dark olive in color, and its centre irregularly and of Floating Hearts, and Mermaids, too, marked with vivid green. These leaves are have laid themselves down in these wet gravepurple underneath, like the water-lilies, and in-yards, like generations of our own kind elsedented with numerous spots About one inch below the leaf an umbel of flower stems bursts from the petiole, and it is very curious to see how these peduncles curve round the floatinghearts in order to lift their white flowers above the surface. These blossoms are a charming study. Five golden introrse anthers, alternate with each division of the white monopetalous corolla, and scatter pollen all over the fragile cup. Each lobe bears, near its base, two appendages of singular beauty not mentioned in the books, and besides these, there are five glandular bodies in the throat of the corrola al ways gemmed with the golden pollen grains. They fade with the sun, and when the stars come out, they dip their withered heads beneath the leaves. It did seem a pity to crush such beautiful things between brown paper in order to preserve them, but so it is all over the world; hearts are daily crushed as between the upper and the nether mill-stones. We preserve the form of the floating heart in our brown paper, but the picture of its fresh and living beauty we commit to the keeping of mem ory's fadeless herbarium.

may

On the plains of Enna, in Sicily, we are told, dwelt a Grecian goddess. They called her Proserpine; and she was very beautiful. At Quaker Bridge we found her representative, the Prosperinàca pertinacea; but we call it the Mermaid-weed. Ah! we were sure this wild spot had its myths and traditions, but our time was too short to discover them all. For one hour we gave ourself up with entire abandon to the sweet company of the forest flowers, and time hurried along like the water of the rapid

"Go, dark river, and to the young and kind,

Speak thou of pleasant hours and lovely things;
Of fields and woods, of sunshine, dew and wind;
Of mountains, valleys, and of river-springs;
Speak thou of every little bird that sings,

Of every bright sweet-scented flower that blows;
But chiefest speak of Him whose mercy flings
Beauty and love abroad, and who bestows
Light to the sun alike with odor to the rose."
J. G. H.

8th mo. 1st, 1867.

The great purpose of all afflictions, where God is really feared, is to oblige us to cleave more closely to Him, by allowing us no other source of consolation. We never value the grace of God so much as when we are obliged to have recourse to it for support against what would be, otherwise, overwhelming.

187

SOCIAL LIFE.

Abridged from "Work and Conflict," by Kennedy. "No man liveth to himself." The most selfish, the most solitary, exercise an influence beyond themselves for good or for evil. The thoughts they think, the words they speak, the very looks they look, however much they may intend them to be bounded by the narrow circle they draw around themselves, pass beyond that circle without asking their consent, and tell on others whom they have no desire either to benefit or harm. Let them but utter a word and it is gone from them forever; they cannot recall it if they would; it fulfils its mission, And the times we spent in the good green wood, whether benign or malign, on some ear or some Like the times of song, were merry." heart; and thence it proceeds in its onward proWe have never heard a satisfactory solution gress, cursing or blessing, it may be, till the given for the dark color of these forest streams. end of time. And even if men should resolve It is not a mechanical mixture of some coloring to speak no word lest the spoken word should substance with the water, for long standing or grow and multiply in fruits which they do not filtration will not remove it. It is stained by desire, their self-imposed silence, the co npresse d

stream.

"We quenched our thirst at the forest well, We ate of the forest berry;