in the Established Kirk of Scotland-is to annihilate the rights of the congregation, the real seat of all power: consequently, it is a dethronement of Christ the Head. English Dissenters do not go so far as this, but they are all equally agreed that the congregation has the sole right to appoint its pastor.

Among the later Nonconformists, the various sects of Methodists, the congregation is not consulted, nor has it any voice in the choice of its pastor. The candidate for the "ministry is presented to the Conference, and the whole matter is in their hands. They not only ordain, but they appoint the congregation over which the "minister" is to preside: they have absolute right to remove a "minister" from one place to another. Though the members of the Conference "ordain," yet they do not consider that the laying on of hands confers any gift it is a mere form, certifying their approbation of the individual, and confirming their choice. The first requisite is that the candidate be a 66 converted" man, since no gifts of God can be conceived to belong to one unconverted. The second is, that he possess already the gifts necessary for the office, for nothing is given in ordination. Accordingly they are asked, 1st. "Do they know God as a pardoning God? Have they the love of God, &c.? 2nd. Have they gifts (sic) (as well as grace) for the work, &c.? 3rd. Have they fruit? (sic.) Are any truly convinced of sin and converted to God by their preaching ?" It is added: "As long as these three marks (sic) concur in any one, we believe he is called of God to preach. These we receive as sufficient proof that he is moved thereto by the Holy Ghost." (Large Minutes, p. 35.) Now since each candidate is required to testify to his own conversion, and to his own experiences, and to his own gifts; and, upon the account of these matters which he gives for himself, he is appointed to the ministry, it is plain that a large field is open for self-deceit indeed, it is difficult to contrive a plan more exactly fitted to encourage hypocrisy and self-delusion.

We have probably said enough to show how entirely the modern Dissenter ignores, or rather renounces, the Catholic doctrine of ordination, as well as the existence of the Priesthood as a Divine Order, with Divine gifts of authority and

power.

III. We need say little on the third point, the Sacraments; there does not seem to be a trace left of any belief in "an inward and spiritual grace as a part of the Sacrament; the latter is a mere outward form, signifying, but not conveying, spiritual grace. Grace may follow the outward sign, but it is

not united to it: its presence depends on the state of mind of the recipient, and not on the appointment of Christ. The Baptists have carried this idea of the Sacrament the furthest of all for not only do they delay the administration till late in life, but many of their Communion are not baptized at all: we have known men and women who have lived consistent lives as members of that sect up to seventy and eighty years of age, depart without ever being baptized at all: and yet treated in all respects as Christians. In Scotland too, among Presby terians, this Sacrament is fearfully neglected: it is computed that in large towns one-third of the Presbyterian children are unbaptized. In America the proportion is still greater. In the former country we have been credibly informed that persons are admitted to the Lord's Supper who have never been baptized.

Indeed it becomes difficult for us to understand why infant baptism is retained in any of these sects, since they do not believe that any spiritual benefit is conferred upon the child baptized; like their so-called ordination, it is a mere outward sign of admission into the society: it is the exact counterpart of circumcision: a return, in fact, to the "beggarly elements" of the Law" which perish with the using." To our eyes, Quakerism, which rejects all outward form, is far more consistent for surely it is one of the distinguishing features of the new covenant that it introduced a system of divine grace in the place of mere external signs: consequently, if Sacraments be merely outward signs, containing no grace, they can have no place in the Gospel.

The statements made above will point out to us the extreme difficulty, and great improbability, of any reunion of Dissenters as a body with the Church: for it is not a mere difference of opinion on certain minor matters of persons who hold substantially the same Faith, but-as regards the Church, and let it be remembered, that the schism is entirely on three points which concern this idea of the Church-the difference is fundamental. To understand it we must put ourselves into the position which a Dissenter occupies; we must realize his ideas; we must view the matter through his spectacles; and then we shall be in a condition to pronounce a judgment on the matter. We shall find two co-ordinate ideas governing the whole of their belief: 1st, that the promises of God are made to individuals, in opposition to the idea that there is any divinely constituted corporate body, which we understand by the Church; and 2nd, that each individual "believer" is a priest, in the sense of excluding any divinely appointed order

of Priesthood. These principles are put forward by the older Nonconformists as not only indisputable, but vital; quite as much so as the opposite are to Catholics. From this standpoint the whole Church system is a renouncing of the order of Christ, and a setting up something of human invention in its place. To try to confute a Dissenter by asking him, "Where was the Church from the time of the Apostles to the rise of the Brownists?" is simply to beat the air: he has no idea of any succession, still less of the need of it; his system does not need a perpetually Visible Church: his whole concern is settled in the individual, irrespective of a ministry as a visible body. He only unites into a community for the sake of mutual benefit, he never pretends that his community is alone the Visible Church. In this respect there is little or no difference between the older and the later nonconformists; both hold the doctrine of universal priesthood as fundamental; the government of the sect is quite a secondary matter; the one class prefers a democratic constitution, the other oligarchic; each believes his own form to be Scriptural, but neither to be essential.

We cannot, therefore, hold out hopes of a return of any sect en masse to the Church: though of the two, the Wesleyan Methodists are by far the most accessible body; but we do hold out very strong hopes of individual conversion. The writer of this article has had opportunities of becoming acquainted with the feelings of many Nonconformists of different denominations, as well as with their publications, and he can say that very many of not the least eminent of the different bodies are becoming daily more dissatisfied with their position. Works written by members of the AngloCatholic school of theology are very generally read by the more thoughtful of all sects, ministers and others: the two series of "The Church and the World" are among this class. The Pan-Anglican synod has done more than anything else to dissipate the false notions that were entertained about the connection of Church and State. No more important step can be taken to give Dissenters a right understanding on the doctrine of the one Holy Catholic and Apostolic Church, and to dissipate their false conceptions, than the consecration of an orthodox Bishop of Natal. We can assure our readers that there are many who are watching our movements with an interest second only to our own in this matter the consecration of a Bishop to Natal to supersede a heretic appointed by Letters Patent from the Crown, following on his deposition by a purely spiritual Court, under a Metropolitan

who ignores the Royal Supremacy, will do more to explain to the more thoughtful of the Dissenters the Catholic doctrines of the Holy Catholic Church, and the Apostolic Succession, than thousands of controversial volumes; and the very boldness of the act, the independence of civil authority and permission, will tend to win their hearts and sympathies far beyond any formal proposal of reunion.

Nor

With respect to absorption into the Church, we think we may entertain greater hopes of the Wesleyans than of any other body. Many of the more eminent ministers have their sons educated for the priesthood of the Church: the late Dr. Hannah is an instance, and he died in communion with the Church. How far the Conference would entertain any proposal such as that made at the York Convocation it is impossible for us to guess, but we do think that some such proposal is due from us: and that no body is so well calculated to make it as the Convocation of the Northern Province: for, with the exception of Wales and Cornwall, and perhaps Lincoln, nowhere does Methodism so prevail as in it. should we allow any feelings of pride or false shame to keep us back from being the first to offer friendship and peace for a large debt is due from us. It was the fault of the Church, or rather of the bishops and clergy of the last century, that we have any Methodism at all: the clergy refused to evangelise the people, and left it to the Methodists to do it for them. Let us frankly acknowledge this by an honest and manly offer of reconciliation: if the Conference reject the offer, then at least we have done our part, and tried to heal an acknowledged sore. We cannot say that we entertain any strong hope that such advances on our part will lead to any immediate results; but it is a duty, a Christian act, which cannot fail to bring a blessing on those who do it. We look, however, far more to the steady working of Catholic principles in parishes and districts; to hearty choral worship, and to earnest preaching of the Faith. Wherever these have been in operation, there have the Methodists been attracted to Church; and were this means more used than it is in the North, we feel assured that a gradual absorption of the more earnest of Dissenters of all denominations would inevitably follow. As learning and information increase, and as Catholic literature is more and more diffused, and Catholic principles more understood, so we may expect to see a movement towards the Church among the Dissenters. Men of real learning and abilities, of refined taste and habits, can find nothing congenial in the Dissenting Ministry. The author of Salem Chapel

has painted us a picture, and a perfectly true one, of the misery and bondage to which an Independent minister is subject from the more influential of his congregation: we do know some ministers who have retired from active duty from an inability to endure this slavery. Methodists, who are not dependent on the vote of the congregation, are no doubt in this respect in a far better position; but there are other causes, which make their post anything but desirable to a man of high attainments or refined feelings.

What is really most wanted is an accurate knowledge of the principles of Dissent on the part of Churchmen, and of the Church on the part of Dissenters. The ignorance on both sides is very great consequently when writers on the one side publish their thoughts and opinion of the other, they are perfectly inconclusive and unconvincing. A set of short treatises, not controversial, but clearly stating the case between the Church and each sect in simple language, in a kindly tone, would, we believe, be of very great benefit. We deprecate controversy, as bringing in personal feeling, and tending in many cases to make the most of minor points, and to leave untouched the real question at issue. We feel sure that as Nonconformists become more acquainted with the distinctive principles of the Catholic Church, arrive at a better knowledge of Catholic doctrine, and are induced to attend Catholic worship, the truth and beauty of the Kingdom of Christ will force themselves upon them, and individuals will become attracted into it. We do not expect any general conversion of the body, but we do expect that large numbers, especially the young, will be led to embrace the truth.