It is also a notorious fact, that wherever great reliance is placed on external observances, they are made a substitute for vital religion. And generally, not to say universally, the consequence is a deplorable corruption of morals. Penance is made to take the place of repentance; license to sin is purchased by strict compliance with the ritual; and men go from confession and the mass, to the theatre and the gaming table, to masked balls, and brothels. The influence of an established religion, and of the majority of a nation's population on the dissenting minority is great.

Hence we find with much that is true, and valuable, and worthy of all praise, among Protestants in France, much that we ought deeply to deplore, and endeavour by all means in our power to remove or remedy.

The Congregational Churches in England may be regarded as the offspring of that mighty religious ferment in England, which, beginning with the Reformation, became more and more violent, until it heaved the throne of the first Charles from its fastenings, and destroyed him in its ruins. The History of this denomination is so fully detailed in the well known work of Neal, that a bare reference to this author is sufficient for our present purpose. Their writings are familiarly known to Christians in this country, and in many instances highly esteemed by them.

In regard to doctrine, both the congregational Churches in England, and the Protestants in France, embraced originally the system of Theology, which, since the Reformation, has gone under the name of Calvinism. The Congregationalists still adhere to this system, although in general, they prefer being called moderate Calvinists. Judging from the extraordinary run of Dwight's Theology in England, it may be presumed that their system differs very little, if at all, from his. The Confession of Faith of the Reformed in France, was drawn up by Calvin himself; and of course, it may well be denominated by that illustrious reformer. In

its fundamental articles it harmonizes with other confessions framed by Protestants, during the period of the Reformation. How far the French Calvinists, as a body, have departed from the faith of their fathers, we cannot precisely state.

In the principles of Church government, they are genuine Presbyterians. The official equality of all ministers of the Gospel was, and is now, strenuously maintained by them: but yet is not considered as essential to the being of the Churches. Their Consistory answers to our Church Session; their Colloque to our Presbytery; their Provincial Synod to ours; and their National Synod to our General Assembly.

The ecclesiastical polity of the Congregationalists is too well known to require a particular statement. It may however be observed that they are staunch friends of religious liberty; and so have been from the beginning. It is reasonable to believe, that the persecuted Protestants of France cherish the same sentiments.

After this cursory view of these Christian denominations, we proceed to present our views of the general benefit, which may result, from a proper use of the opportunities afforded by this inchoate correspondence.

We beg leave however, first to notice a particular circumstance which perhaps deserves some attention. Several years ago, a proposition was entertained by the General Assembly to open a correspondence with several denominations of Christians in Europe, and a committee was appointed for that purpose. The measure however, at that time, proved abortive, One established Church, at least, came within the purview of this proposition. And the failure of the whole plan arose, it has been conjectured, from an ascertained indisposition on the part of that Church, to have any correspondence with us. Whether this was owing to the Prince of the establishment; or to an apprehension that the powers which be, would frown on patronised

ecclesiastics, for holding communication with stern republicans, we pretend not to determine. It seems, however, pretty certain, that we shall never have it in our power to do good directly to any but Dissenting Christians in Europe.

It is equally certain that Dissenters have done much to keep alive piety in established Churches. Had it not been for English non-conformists, there would now, in all probability, be no British and Foreign Bible Society to bless the world; no Church Missionary Society to send faithful preachers to the heathen; no religious Tract Society; no Jews Society; no Continental Society, aiding in the extension of the Redeemer's Kingdom.

For although established Churches regard Dissenters with perpetual jealousy; yet they are often, in self-defence, obliged to imitate their zeal and activity; lest the majority of the people should be drawn away to the cause of non-conformity. It is equally true, that the extensive knowledge, and elaborate writings of men supported in "learned leisure” by the wealth of the nation, have been greatly useful to Dis

senters.

In times of excitement, however, mutual benefits are forgotten, and the strong oppress the weak. It was in the 19th century, since the overthrow of Napoleon, that the Protestants of France endured the horrible persecutions before adverted to. And even now it is found necessary for the Three Denominations of Dissenters in England to keep up a Society for the preservation of religious liberty. Even in this age of the world, after all that has been said about "the march of mind," and the progress of liberal opinions, there is very little religious liberty, or genuine liberality. There are but two countries in the world, where religion is perfectly free; the United States-and the Sandwich Islands, since the success of the American Missionaries! It may appear surprising, but we believe it to be true, that since the year 1815, the spirit of liberality has

rather declined, than risen in Christendom. Popery has certainly become bolder-Jesuitism has been revived-High Church principles have become higher and fiercer-and in our country the various denominations of Christians have, after a little trial, refused, as far as they dared, to co-ope rate in general enterprises of Christian charity. High Church-men have strongly opposed the American Bible Society. The General Conference of the Methodist Church has, by a formal vote, determined to have a Bible Society exclusively their own. So also of the Tract Society, and the American Sabbath School Union. Many things indicate in the Church Universal, an increase of sectarian spirit. There is a rousing up too, of the spirit of infidelity. There is a disposition in all the enemies of vital religion to unite. Universalists approximate to Unitarians, and Unitarians to Deists. Whither do all these things ter.d?

We know that many, on reading these pages, will dissent from our opinions; and probably will appeal to the recent acts of the British Government; to the tranquillity at present enjoyed by the French Protestants; and to events in the religious history of this country, to disprove our positions. But Catholic disabilities were not removed until the English ministry were convinced of the absolute necessity of the measure, to preserve the peace of the country, and maintain the influence of England on the continent of Europe. Mr. Peel, in the British House of Commons, acknowledged this necessity, and confessed that he consented to the repeal of the law of exclusion, because he could do no better. So that the measure rather proves the growth of Popery, than the increase of liberality. And in France, the persecutions which ensued on the restoration of the Bourbons, were continued until the Dissenting denominations in England procured a notice of the subject in the British Parliament.

We have not time for a particular consideration of this subject at present. It deserves, however, to be remarked,

that zeal for religious liberty may proceed from two causes-infidelity, which utterly casts off the moral influence of religion, and aims to get rid of it altogether, and genuine piety, which makes a man feel the value of freedom to worship his Maker according to his conviction of duty. The first of these causes, drives men, as with the force of a tornado, to the opposite extreme. It is the second only, which secures rational liberty. And if there is an increase of piety in the present age, there is also an increase of infide. lity, as well as of Popery.

Still, however, there is an immense advantage possessed by this "age of the press," and of "extending intercourse," over all past ages. And in the struggle which is now going on in the world, it is in the highest degree important that there should be correspondence, cordial co-operation, and a thorough understanding between the sincere friends of genuine religious liberty, in all parts of the world. In any par ticular case of oppression, such, for instance, as that endured by the French Protestants, the strong decided expression of displeasure by millions in the United States, and millions in England, will be heard and regarded. And in the present growing power of public opinion, certainly it is important that all throughout the world, who own no authority over conscience but that of the Deity, should be prepared to speak out, and to speak all together, whenever a sufficiently important occasion demands it. This, then, is one of the reasons why, in our opinion, the correspondence so happily begun, ought to be carried on with spirit and cordiality. It will unite the friends of religious liberty in this country and in Europe.

But again; immeasurable injury has been done to Christianity, by building systems of religion on other foundations, than that of the sound interpretation of the Bible. When philosophy is employed to prove theology, the Scriptures are stripped of their honours, and the study of them is