As for me, I believe I am a born protestant, or 'come-outer,' as they used to call dissenters in the early days of New England. I have not yet had time to study the question, but as I lack all knowledge of the other two branches of Presbyterianism, I am enabled to say unhesitatingly that I belong to the Free Kirk. To begin with, the very word 'free' has a fascination for the citizen of a republic; and then my theological training was begun this morning by a gifted young minister of Edinburgh whom we call the Friar, because the first time we saw him in his gown and bands (the little spot of sheer whiteness beneath the chin, that lends such added spirituality to a spiritual face) we fancied that he looked like some pale brother of the Church in the olden time. His pallor, in a land of rosy redness and milky whiteness; his smooth, fair hair, which in the light from the stained-glass window above the pulpit looked reddish gold; the Southern heat of passionate conviction that coloured his slow Northern speech; the remoteness of his personality; the weariness of his deep-set eyes, that bespoke such fastings and vigils as he probably never practised,--all this led to our choice of the name. As we walked toward St. Andrew's Church and Tanfield Hall, where he insisted on taking me to get the 'proper historical background,' he told me about the great Disruption movement. He was extremely eloquent,--so eloquent that the image of Willie Beresford tottered continually on its throne, and I found not the slightest difficulty in giving an unswerving allegiance to the principles presented by such an orator. We went first to St. Andrew's, where the General Assembly met in 1843, and where the famous exodus of the Free Protesting Church took place,--one of the most important events in the modern history of the United Kingdom. The movement was promoted by the great Dr. Chalmers and his party, mainly to abolish the patronage of livings, then in the hands of certain heritors or patrons, who might appoint any minister they wished, without consulting the congregation. Needless to say, as a free-born American citizen, and never having had a heritor in the family, my blood easily boiled at the recital of such tyranny. In 1834 the Church had passed a law of its own, it seems, ordaining that no presentee to a parish should be admitted, if opposed by the majority of the male communicants. That would have been well enough could the State have been made to agree, though I should have gone further, personally, and allowed the female communicants to have some voice in the matter.