them in the Word of God. It is true, that there are different forms of church government prevailing amongst us. But though these, unhappily, have been made a ground of external separation between Christians, yet they are not deemed essential, nor do they prevent our mutual confidence and Christian fellowship.

You must, my dear Friend, make large deduction from the representations of your writers on this subject. Suppose our enemies are able to enumerate fifty names applied since the Reformation to Protestant sects. From this number you must subtract about thirty, as mere synonymes, different appellations, describing societies holding the same faith and discipline. Of the remainder, take from fifteen to twenty for those mushroom sects-those ephemeral productions of fanaticism-which spring up in a night, and live their little day, and perish. These are, for the most part, different manifestations of some exploded dogma, appearing in the church at distant intervals-a periodical resuscitation of some fanatical tenet, silently entombed by a by-gone generation; the name alone survives. The Church of Rome, which never comprehended more than one-fourth of Christendom, has given birth to a greater number of these monstrosities than all other

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churches put together. The formidable number of denominations is now brought down to the following:-Episcopalians, Presbyterians, Independents, Baptists, Methodists, Moravians, and Quakers.

The Moravians are Episcopalians; so, also, are the majority of the Methodists: and the Baptists are Independents, differing with their brethren of that denomination only in the mode and subjects of baptism. Thus, then, the denominations, which comprehend the great body of orthodox Protestants throughout the world, arẻ three-the EPISCOPALIAN, PRESBYTERIAN, and INDEPENDENT, or CONGREGATIONAL. Between these there is a clearly defined difference on the non-esential matter of church government or discipline. In the first, the governing authority rests with the bishops; in the second, with the assembly of elders; in the last, with the particular church or congregation. These three bodies are, by a simultaneous movement, both in Europe and America, verging closer to one another every year. The constitution of a Christian church, and the principles of religious liberty, and the terms of communion, are becoming daily better understood by all parties; and were it not for political causes, I believe the walls of separation between orthodox Christians would soon be

totally levelled. The doctrines of these three great sections of Reformed Christianity are the same.* * You will find them in a small work, entitled "Scriptural Unity of Protestant Churches," recently published by Robertson & Co., Dublin. The Episcopalian faith is contained in the Thirty-nine Articles, the Presbyterian in the Westminster Confession, and the Congregational in the Declaration of Faith and Church Order, published by the Congregational Union of England and Wales. These three Confessions of Faith are, on doctrinal points, in perfect harmony. They contain the principles which have been explained and defended in the preceding pages. We all believe the same truths, and walk by the same law; are conscious of the same experience, and inspired by the same hopes. We are redeemed by the same blood, justified by the same faith, regenerated by the same Spirit, impelled by the same motives, and looking forward to the same inheritance in heaven. We believe that all that are influenced by these principles are members of

* We must, however, admit the prevalence of various shades of Arminianism, especially among the Methodists and a certain portion of the Establishment. Among the former it often brightens into Calvinism; among the latter it sometimes darkens down into Pelagianism.

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the Church of Christ, in whatever sect or religion they may be found.

Having been myself much perplexed on the subject of church government, I deem it my duty to put it in the power of the unlearned reader, without much trouble or expense, to judge for himself on a subject which, though not essential to salvation, is yet of considerable importance. Converts often adopt the first scheme of church polity that presents itself; and when enlightened by more extensive information, they are mortified to discover that conscience demands a nearer approximation to the principles of the Bible, and that the recently adopted system must be superceded by one which is esteemed more Scriptural. The necessity of so many changes should be obviated if possible by cautious, deliberate, and prayerful examination. With a view to assist the conscientious inquirer in this interesting study, I beg to refer him to the "Scriptural Unity of Protestant Churches," above mentioned, where he will find the church order and discipline of each of the three great denominations set forth in their own authorised formularies. In addition to these, I would advise him to compare carefully the following ecclesiastical catechisms-ASHE'S Catechism on Episcopacy,

BARNET'S Catechism on Presbyterianism, and ORME'S Catechism on Independency. These compendiums contain an exposition and defence of the several systems respectively. The inquirer should take care to consult the Scripture references in the Bible, and look well to the context. It is right also to inform him, that, owing to the want of an authorised standard of their principles, the Independents have been sometimes misrepresented by the advocates of the rival systems. It is but fair, therefore, to compare their statements with the " Declaration" to which I have already adverted.

I am fully persuaded, that if the views of the Gospel which I have vindicated be rejected, there can be no salvation. We admit that persons may be saved in communion with the Papal Church. But we unhesitatingly deny, that any are saved by that church. We contend, that no consistent, thorough-going Roman Catholic—no man who adopts and acts on all the tenets of the Council of Trent, can be in a state of salvation. Why? Because he holds principles subversive of the atonement, puts his trust in the creature, and sins against the very means of Redemption. This must be abundantly manifest, if you have duly weighed the arguments which I have ad