When it is remembered how long the Christian Church has been divided and rent, and how the Protestant part of it is again subdivided into numerous sections, sometimes in the same nation, any approach towards the establishment of a sound and primitive catholic test, which may enable a larger number of Christians to enjoy communion with one another, ought to be viewed with thankfulness. More especially ought it to be so viewed by ourselves, if there be a hope that the example can be adopted as the means of promoting peace amongst the ministers and members of the _same Church_—namely, our own—now so unhappily disunited; and if the great Truths in which they _agree_ could be thus prominently exhibited to the world. And, if the rule laid down with reference to our Christian brethren of the Prussian Church be sound and judicious; if it has been wisely and charitably selected as calculated to unite many who have hitherto been separated in communion, though not materially in doctrine; why should it not be applied to secure similar advantages amongst Englishmen, and to heal some of the wounds which are daily inflicted on the peace of the Church by its own ministers and members? Let not such a proposal be hastily rejected from an unexamined apprehension that the doctrines of the Reformation are to be surrendered. Let it at least be calmly and candidly considered. The remarks hitherto offered may be disputed as incorrect; but no one can possibly deny that the state of the English Church is unsatisfactory, perhaps unsafe. The writer can in all sincerity declare himself, in the fullest sense of the word, a Protestant: yet he may, very consistently, with such a declaration, desire to see Protestants Catholics, and in fulfilment of the pledge given at ordination “to maintain and set forwards, as much as in him lieth, quietness, and peace, and love, among all Christian people.” These are what the Universal Church now requires for her prosperity and success. While the above-named catholic test was adopted to meet the peculiar situation and duties of the new Bishop in Jerusalem, we see that it was at the same time provided that candidates for ordination, subjects of the King of Prussia, should be examined generally as to their qualifications for the ministry; and also as to their being thoroughly grounded in the Augsburg Confession, the foundation of our Articles; and further, that a certificate of their having satisfactorily passed such an examination should be laid before the Bishop of Jerusalem, who will also take care to convince himself of their fitness to receive ordination at his hands.