in the bosom of the Protestant Church? Are not nearly all the editors of influential Catholic periodicals and papers in the United States, apostates from the Protestant faith? How very different would the Catholic Church be from what she now is, if she had no rival in the Protestant Church, to excite her to action? Consider her condition prior to the Reformation! Look at those countries where she now holds the exclusive sway! She might indeed still boast of undisturbed peace; of universality, infallibility, uniformity, &c. ; but in reality she would resemble a stagnant pool, or a stinking swamp, with a smooth surface, externally beautiful, but internally full of corruption!

The Reformation has indeed resulted in a great variety of denominations, differing in talent and ability, like the servants in the parable, Math. 25. Though distinguished by name and temporal circumstances, they all confess freely, as members of one great family, to have been commissioned by one common Master, for whose glory they live and labor. Hence there is not only great variety in the Protestant Church; but also vital and essential unity. 1.) All denominations acknowledge only one true head of the Church, namely, Christ; in this they are united. 2.) All agree that the salvation, merited through His death and resurrection and proceeding from Him as the head of the Church, is the proper and necessary life for all the members; in this they are united. 3.) All believe that the Holy Spirit, proceeding from the Father and the Son, as the agent of divine grace, is indispensably necessary for regeneration, sanctification and eternal life; in this they are all united. 5.) All hold that faith, by which the gifts of grace are received into the heart, constitutes the living bond of union between the head of the Church and her members; in this they are united. 5.) All acknowledge that, according to Scripture, baptism in the name of the Father, the Son and the Holy Ghost, is the proper way by which individuals are introduced into the communion of the Church, in order to grow there in the grace and knowledge of Christ; in this they are united. 6.) All Protestants agree, that the hope of a blissful immortality, so full of comfort and strength to the Christian during his

earthly pilgrimage, has been solemnly promised by Christ to all his followers, and will surely be awarded to all that remain steadfast to the end. In all this they are united; and since these are some of the essential points in Christianity, we may safely say, that the Protestant Church, with all her external jangling and jarring about non-essential matters, is nevertheless essentially one.

This unity in variety is presented to us in the four gospels. Taken separately each one contains a revelation of the whole Christ, and is, therefore, universal in its character, and complete in itself. But when taken together, the four constitute properly only one gospel, in which the same Saviour is exhibited in a far higher and more complete form. So also the different Protestant denominations; taken separately, each one constitutes a churchly individuality, in which the universality of the Christian Church is more or less exhibited. But when taken together, they constitute only one Protestant Church, in which the essential characteristics of the kingdom of Christ appear in a higher and more complete form. It is to be lamented, that the essential points of unity are too much overlooked, whilst the points of difference are studied and presented with the greatest care. Here lies the root of all that reigning coldness, discord and opposition among the members of one household of Christian faith. John 13: 35. Ephes. 4: 1-4.

What is the German Reformed Church?-her originname—doctrines—worship—distinction from other denominations-spirit and life?

It has been stated already, that the Reformers, Luther, Zwingli and Calvin, began their labors separately in different countries, unknown to each other. We have noticed also, that their respective people formed a peculiar attachment to their persons, adopted their views and thus received the impress of their mind. "Like priest, like people," was verified also in this case. The enemies of the Reformation, who subsequently at Spire gave to the entire body of evangelical Christians the

name Protestants, stigmatized them in their separate condition with the names of their respective leaders: Lutherans, Zwinglians and Calvinists. When these distinct bodies subsequently met together and discovered the existing difference in their religious opinions and views, those names became invested with peculiar signification, and were often applied to each other with uncharitable severity, contrary to the protestations of the Reformers. The two Reformed interests, however, under Zwingli and Calvin, soon recognized each other as legitimate brethren, both standing on the platform of the Scriptures, and aiming to effect a thorough life-reformation, according to its precepts. And because peace was most precious to their souls, therefore they united and labored hand in hand. About matters of minor importance they agreed to disagree. Thus the Reformation formed itself into two distinct and leading interests, Lutheran and Reformed. Many hopeful and earnest attempts were made, at different times, to bring them together under one form; but all efforts in this direction failed to accomplish the desirable end. Luther honestly considered his peculiar views, (not the Sacraments and doctrines) of more importance than the unity and peace of the Church. Neither sound, overwhelming arguments, nor the most solemn entreaties, nor yet tears could move him from his obstinate position. (See D'Aubigne's History of Ref. IV. page 77-107, Germ.) Luther saw and felt, towards the close of his life, that he had gone too far in maintaining his peculiar views, and acknowleged this mistake with regret. This we learn from the following conversation with Melancthon: "Lieuer Philippe, ick moets bekennen, der sake vam auentmale is vele tho vele gedaen." "Antwarde Philippus." "Her Doctor, soe latet uns eine scrifft stellen, dar de sake inne gelindert werde, dat de waerheit bliue, un de kerken weder eindrechtig werden"-" Darup Doctor Luther" "Ja lieuer Philippe, ick hebbe dat vake un offtmael gedacht, auerst soe werde de gantse leer verdacht; ich wilt dem almechtigen Gode beualen hebben: Dohet ghy ock wat nha mynem dode."-(Reformirte Kirchen-Zeitung, No. 40, Oct. 1, 1853.) Translation: "Dear Philip, I must acknowl

edge that the subject of the Lord's Supper has been carried a great deal too far-to which Phillip answered: Doctor, then let us prepare a writing (or paper) in which the subject may appear in a milder form, that the truth may remain, and the churches may again be brought into harmony. Luther replied: Yes, dear Philip, I have thought of this much and many times, but then the whole doctrine would become suspicious. I will commit it to Almighty God. Do you also something after my death." From this we see plainly that Luther felt very uneasy about the course he had pursued. And yet the same wrong course is pursued, even now, by many of his followers, such as the old Lutherans.

Germany, under the influence of Luther, had become almost exclusively Lutheran, as far as the Reformation extended; but the people were not fully conscious of this, until the doctrinal views of the other Reformers were promulgated among them. And then it was found that a large number of the people had never been entirely satisfied with, nor adopted all the views of Luther, and with them his protestation against the use of his name, as a party name, had not been in vain. For they readily embraced the views of the other Reformers and adopted them as their own; although many Lutheran ministers misrepresented and denounced them as heretical and pernicious. They had from the beginning been reformed Christians in theory and practice, and that is what they desired to be considered and called. These reformed people in Germany at the time of the Reformation, constitute the original stock of the German Reformed Church, in distinction from Lutherans, Zwinglians and Calvinists. They placed themselves upon the broad platform of Scripture and owned no party name; but acknowledged Christ as their only proper leader, according to whose precepts they cultivated a spirit of charity toward all their Christian brethren. Although they had rejected the peculiar, extreme views of Luther, and did not own his name, yet it was not their desire to be considered a separate and distinct people. This mildness in their views, however, and their manifest indifference respecting the name of Luther, was intolerable to

many of the Lutheran ministers at that time. Strong opposition arose, which increased rapidly, especially when it was found that the Reformed people in Germany agreed, in many respects, with Zwingli and Calvin. Then the sharp instruments of bitter criticism and calumny were applied diligently to the doctrinal views of these great men, in order to destroy their influence, but without success. It served only to sever the bonds of love and sympathy between those one sided Lutherans and the German Reformed people, and compelled the latter to form themselves into a distinct body. As the blind, fanatical opposition of the Papacy to all the Reformers, had providentially assisted in the establishment of the Protestant Church, so the uncharitable zeal of many Lutherans against Zwingli and Calvin contributed largely toward the formation and establishment of the Reformed Church in Germany. Through the numerous disputations, (especially the one at Marburg,) the Reformed doctrines were extensively circulated and found favor with all unprejudiced people throughout the country. Some strong Lutherans even became converts to the German Reformed cause. (See D'Aubigne, IV, 106, German Ed.) And this was very natural. For at Marburg, Zwingli, Oecolampadius, and others, manifested not only a very clear, enlightened mind, great philosophical skill and a vast amount of learning; but also a tender heart and Christ-like disposition. They offered to make great sacrifices for the peace and prosperity of Zion. 'Zwingli would have gone to the ends of the earth for the sake of unity." A second cause of this transition from the Lutheran to the German Reformed side is found in the fact that Luther changed his doctrinal position several times. Whilst at first he held the Catholic doctrine of transubstantiation; in 1519 he appeared to move in the Zwinglian extreme. I go to the Lord's table "-he wrote at that time— "and receive there a sign from God, that the righteousness and sufferings of Christ justify me: This is the communion of the Lord's Supper." Then again he brought out the doctrine of Consubstantiation, trying to occupy medium ground between Catholics and Zwinglians. Can any one wonder that this