One is led to use the word 'Ultramontane' in connection with the Free Church 'movement,' by the curious resemblance between the claims of these ardent Presbyterians, and those of the Ultramontane section of the Catholic Church, as well as by the very similar language in which both expressed and supported them. It would seem indeed as if since 1840 a wave of turbulence had passed over the minds of all Churchmen, beginning in this Northern Kingdom and rolling Southwards. England and Ireland have since then been disturbed by unruly priests, and the long pontificate of Pius IX. has witnessed in every country a continued effort of the Spiritual Estate to assert itself against secular authority. That the struggle in Scotland was for no absolute truth, would appear from the change of front which the body that then arose now presents. It commenced by claiming to have inherited the rights of the historical church, confirmed by act of parliament, to guide the nation and the state in questions of faith and morals. Now it places itself with the voluntary religious associations, and clamours for depriving its own successors of the endowments which its members themselves resigned because of conditions which now do not exist. When Chalmers, ten years before the Disruption, fought the battle of Establishments against Voluntaryism, not only in Scotland, but in England also, he little thought that the Church he was to found, would, in a quarter of a century, become the hottest association of voluntaries in the country! New circumstances have begotten new 'principles,' let us say, for it would not be well to impute anything like trade jealousy to holy men. Roderick Brown was pursuing his theological studies in Edinburgh, during the years of theological excitement which preceded the catastrophe. Youth is sympathetic, and the leaders of the movement had holy names and historic memories to conjure with. It is not wonderful, therefore, that he caught the enthusiasm of the men about him, and thirsted to bear his part in contending for the truth. At each succeeding vacation he returned to his father's manse with a heightened ardour for ecclesiastical combat; and many and long were their discussions on the Church question and its new lights. To the young man's surprise, he found his arguments fall rather flat and pointless in presence of his father's calm and dispassionate statements of the case; but the elder found the wisdom and understanding gathered in sixty years' intercourse with the Church and the world equally powerless to cool down the heat and ardour of the enthusiastic youth. Therefore, as must ever be the case where affection and respect are combined with common sense, they finally agreed to differ, each forbearing to insist on his own preferences, and confident that the other sought only the right according to his lights.