about to describe, more severely than he will permit himself to do. He is indeed prepared to speak of Roman Catholics with as much liberality as perhaps any Protestant has ever attempted on Christian principles; for he is acquainted with individuals, whose unaffected piety he considers a reproach to a great body of Protestants, even of the strictest sort. It is indeed painful to say any thing which may seem to feeling and noble minds ungenerous, but those enlightened persons whose good opinion it is desirable to preserve, will themselves be pleased to see, that truth is not sacrificed to personal respect, or to a spurious candor. Their own church sets an example of 'plainness of speech' in the assertion of those tenets which it professes, some of which must be extremely painful to the feelings of Protestants, in their social intercourse with Catholics; such as, 'That there is no salvation out of the pale of the Romish church.'

"This exclusive character prevents concord and intimacy between Protestant and Catholic families. On the principles of Infidelity they can associate very easily; but on the principles of religion, the Protestant must ever be on the defensive; for the Romish church excommunicates him; and although he must hope that some individuals do not maintain the tenet, yet his uncertainty as to the fact, prevents that cordiality which he desires. Many excellent Catholics suffer unjustly in their intercourse with Protestants, from the ancient and exclusive articles of their own

It is pleasing to see in a clergyman of the Episcopal church such candor and charity towards some who are of the Roman Catholic communion. Although we dissent, both from the church of Rome and the church of England, we are willing to believe that there have been many excellent men of both descriptions. This may be admitted without the least approbation of what is erroneous in either.

The popish principle, "That there is no salvation out of the pale of the Romish church," is unquestionably a great obstacle to fellowship and Christian intercourse between the papists and every sect of protestant christians. Every discerning protestant feels that the principle thus assumed by the papists is both arrogant and injurious. And it is to be wished, that in view of this papal principle, every protestant should see the danger of equal arrogance on his own part. When a protestant of any sect whatever makes a belief in his own peculiar tenets, essential to the Christian character, or a term of Christian fellowship,-in what respect is his conduct less arrogant, or less injurious, than the conduct of the members of the

Romish church? What is the essential difference in the principles assumed? The papist assumes for facts, that he is right, and that it is owing to the wick edness of their hearts that protestants dissent from him. He therefore feels authorized to treat dissenters as heretics and wicked men. But do not many protestants assume as much, and treat dissenters from their creed in a similar manner? Can this principle be the worst part of popery in the one, and the best part of protestantism in the other? Shall we censure that in a papist which we approve in a protestant? Dr. Buchanan supposed, "that if the papists would only intimate to their protestant friends that they renounced the exclusive principle, and that they PROFESS THE RELIGION OF THE BIBLE, no more would seem requisite to form with

such persons the sincerest friendship on Christian principles." Shall then protestants maintain an "exclusive principle," as a bar to communion with each other, while they wish the papists to renounce this principle, that a way may be opened for the "sincerest friendships" with them? To men of benevolent minds and serious reflection, it must be painful to see one of the most exceptionable principles of popery adopted and supported by Christians, who call themselves protestants. But when we see professed protestants intimating to papists the propriety of "renouncing the exclusive principle," may we not hope, that the time is at hand, when these protestants will set their catholic brethren a good example, as well as give them good advice?

To Charlotte, Queen IMPRESSED with a sense of religious duty, and encouraged by the opinion generally entertained of thy benevolent disposition to succour the distressed, I take the liberty, very respectfully, to of fer to thy perusal some tracts, which, I believe, faithfully describe the suffering condition of many hundred thousands of our fellow creatures of the African race, great numbers of whom, rent from every tender connexion in life, are annually taken from their native land, to endure in the American islands and planta

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of Great Britain: tions a most rigorous and cruel slavery, whereby many, very many of them are brought to a melancholy and untimely end. When it is considered that the inhabitants of Britain, who are themselves so eminently blessed in the enjoyment of religious and civil liberty, have long been, and yet are very deeply concerned in this flagrant violation of the common rights of mankind, and that even its national authority is exerted in support of the African slave trade, there is much reason to apprehend that this has been,

and as long as the evil exists will continue to be, an occasion of drawing down the divine displeasure on the nation and its dependencies. May these considerations induce thee to interpose thy kind endeavors on behalf of this greatly oppressed people, whose abject situation gives them an additional claim to the pity and assistance of thy generous mind: inasmuch as they are alto gether deprived of the means of soliciting effectual relief for themselves. That so thou may not only be a blessed instrument in the hands of Him, by whom kings reign and princes decree justice." to avert the awful judgments, by which the empire has already been so remarkably shaken, but that the blessings of thousands ready to perish may come upon thee, at a time when the superior advantages, attend ant on thy situation in this world, will no longer be of any avail to thy consolation and support.

To the tracts, on the subject to which I have thus ventured to draw thy particular attention, I have added some others, which at different times I have believed it my duty to publish, and which 1 trust will afford thee some satisfaction; their design being for

the furtherance of that universal peace and good will amongst inen, which the gospel was intended to introduce.

I hope thou wilt kindly excuse the freedom used on this occasion by an ancient man, whose mind, for more than forty years past, has been much separated from the common course of the world, and long painfully exercised in the consideration of the miseries, under which so large a part of mankind, equally with us the objects of redeeming love, are suffering the most unjust and grievous oppression, and who sincerely desires the temporal and eternal felicity of the queen and her royal consort.

ANTHONY BENEZET. Philad. the 25th of the 8th month, 1783.

N. B. The above is the letter to the queen which was mentioned in the sketch of Benezet in the number for March. It is inserted that our readers may have some idea of the humanity, and benevolence of his heart, from his own writings; and that they may be excited to esteem and to imitate such an example. It will be remembered, that the letter was written long before the slave trade was abolished in Britain.

48 Matth. v. 13. "If the salt have lost his savour, wherewith shall it be salted?”

IT is probable that our Lord may refer here to salt, dug from salt lakes, the upper crust of

which, having been exposed to the sun, rain, and wind for a long time, loses its relish, and is good for nothing, but to be cast out, and to be trodden under foot of men.

Taylor's Scripture illustrated, p. 175.