Where the differences between denominations are essential they are agreed upon their differences and live in peace, each pursuing a distinct line of operations in its own way unmolested, and their lines rarely, if ever, cross each other. On the other hand, where the difference is non-essential, they will not agree to disagree, and wrangling and contention, disputings and debates, mark the conflict. Where the difference lies in fundamental doctrines, debates are rare and formal. If the difference lies in ecclesiastical polity, or in forms of worship, or in sacraments or modes of ordinances, the discussions are interminable and the petty disputations endless. The nearer denominations approach each other in all that is essential in doctrine, worship and works of righteousness, the deeper seated and more bitter the jealousy and strife between them. Non-fraternization and non-intercourse are maintained with much punctiliousness between those Churches which are one in origin, one in doctrine, and one in all of their essential characteristics, but which have separated from each other upon questions of ecclesiastical polity, or for some other like cause. Judging from the character of the strife between them, their methods of ecclesiastical warfare, and the downright animosity that enters into and characterizes these strifes, one would readily suppose that, according to their own interpretation, their peculiar commission is to overcome, root out, exterminate and supplant the church that bears the same “image and superscription.” Particularly is this true when the essential grounds of difference are political. For confirmation of this position it is only necessary to refer to the two Methodist, the two Presbyterian, and recently the two Baptist Churches of this State, which are divided, not upon doctrines or ordinances, but upon questions of ecclesiastical polity—whether ecclesiastical bodies, as such, have the right to legislate upon or intermeddle with questions that belong to the State, and must be controlled by the State. This allusion is sufficient for the present purpose. It only remains to be noted here how readily ecclesiastical partisans take advantage of everything in political and civil strife that will confer upon them power and position. How readily they identify themselves with dominant parties, if by so doing they can damage their ecclesiastical opponents and gain position and power for themselves! How heartily they endorse the policy of the party in power, if by it their own disability is exchanged for temporary enfranchisement, and their own minority is invested with temporary power to oppress and persecute the hated majority!