unjust. Things have been said against those who remained "in" by those who came "out," and vice versa, which wisdom would fain consign to oblivion. Men reason best when the effervescence of party zeal has scattered itself into thin air. That there are in the Establishment, devoted clergymen and generous laymen, we do not merely acknowledge, but rejoice to proclaim; but the strength of our argument respecting the progress of truth and the liberality of the people, loses nothing by this fact. Both truth and liberality have gained by the movement, though the Free Church took not with her all that was excellent and generous in the Establishment; and the people who form and support the former have given a fresh illustration to the truth that, whilst the principles of Christianity form the palladium of a nation's liberty, and teach men how to prepare for a higher state of being, they are so complete in themselves, and so powerful in their operation upon the minds of those who willingly receive them, that they neither require the legislative control nor the pecuniary support of worldly governments. Before we dismiss Scotland, we may commit to paper a question that has often crossed our minds. Liberty and truth have gained; why not union? It is a gratifying coincidence that two large "free churches," which had toiled vigorously in the field and gained many laurels before their younger sister was born, recently declared themselves one body. They did this by mutual consent. It was the unanimity of conviction. Why may not the union proceed? The platform, ecclesiastical government, and Christian objects of the "United" and the "Free," are identical. Why may not these churches be one?

We come now to the notorious Wesleyan squabble. We use the word advisedly, for the thing, in some of its aspects at least, has been very undignified. Vituperation, name-calling, crimination, and banter, have been rather too freely indulged in to our taste. Yet, for this, the circumstances of the case seem to plead some allowance. It is rather a family feud than a question of national interest; and in such cases wounded affection takes considerable liberties, as saccharine substances make the most troublesome bile. With the question at issue between the belligerent parties, we have no desire to grapple; indeed, if we had, the task would be found anything but easy, for the original cause of disturbance has become so complicated and unwieldy-has ramified into so many interests, legal, pecuniary, and moral, affecting this great denominationthat a simple presentation of the thing in its naked identity would require more time and space than we have at command. Nor is it necessary to make the attempt, as our readers have doubtless formed their own conclusions on the matter, and as our object is rather to inquire how the interests of truth are affected, than how the details of this singular agitation may be reduced to order. The "fly sheets"trenchant missiles they are!-have, like the letters of Junius, long gone in search of an author; and, also, like these stinging epistles, they have not been afraid to speak freely of dignitaries. We venture the opinion, however, that neither the letters nor the sheets would have made so much noise had the authors of the respective productions been known. There is much in mystery. People imagine that a closely veiled face must be beautiful. It is assumed that he who travels in cog. must be some great one. It is not always so. But, whoever wrote these docu

ments, they told. Hence, if we err not, the anxiety of the Conference to discover and punish the writer or writers. Whether they have punished the real delinquents, which is doubtful, is a matter of little consequence compared with the question-What has been gained by the expulsion of the three brethren? To Wesleyanism, as a corporation, absolutely nothing, and less than nothing. It has "gained a loss" which it will never recover. It has alienated from itself myriads of active men, who were the sinews of its strength, and its right arm in the day of battle. These men have sympathised with the expelled-have listened to their statement of the case in many of the large towns and cities of England -have passed resolutions of confidence in the speakers, and of non-confidence in the conference-have liberally supplied the wants of the former-have formed committees to co-operate in the reform which they declare essential to the existence of their "beloved Wesleyanism have encouraged those periodicals which advocate the desired amelioration-have sent delegates to large meetings in London and elsewhereand have announced their determination to abide by the issue of these deeds, whatever it may be. These are significant facts, and as facts beyond controversy, we give them. They are, we repeat, significant; for, be it recollected, this is no foreign-aid phenomenon. It is still a family affair. The movement is within the denomination. It is well known that the sympathy of many clear-headed English Dissenters is with the movement, rather than with the conservative, party; but that sympathy has had no material effect upon the facts we have noted. The Dissenters did not crowd these meetings-did not vote upon their resolutions-did not dictate or interfere at all. This has been alleged; but it so happens that we are in circumstances to deny the truth of the allegation-nay, we know that care was taken to avoid the foreseen danger of a charge of this kind-that Dissenters in most cases remained away from these meetings and that the expelled gentlemen were most anxious to elicit a fair and honest verdict on the case from members of the Wesleyan Society. That verdict has been given; and it fully justifies the charge so often laid against the Wesleyan body, that, as a body, it neither grants becoming liberty to its own children, nor understands very clearly the great question of civil liberty as it bears upon the prosperity of nations. But to return to our question; what has been gained by the expulsion? Truth is superior to party, Christianity to denomination, the Gospel to sect; and every good man will rejoice in the advancement of truth, even though it should be at the expense of his own party. A friend of ours remarked to a member of the Society of Friends the other day" Your body does not increase." "Our principles do," was the shrewd and prompt reply. Now, it strikes us that out of the expulsion there have come already, and are likely to come in yet greater fulness, illustrations of two or three great principles, in the working of which Christianity must ever be the grand agent. The first is, that no organisation of human contrivance can be formed in one age fully to meet the wants of another. The perpetual changes to which society is liable, and the stream of which it must guide by every available facility, proclaim the absurdity of erecting any machinery at any given period of the world's history, with a view to meet the wants and wishes of posterity. The circumstances of posterity are likely to be widely different from

those amidst which the parties who constructed the machinery lived. It will therefore want the chief element of success-adaptation. The organisation may have been perfect in its kind for the time being, but utterly inadequate half a century afterwards. To stamp immutability upon it, and send it forth to work where all is mutation, is to court defeat. "The laws of the Medes and Persians" are often referred to as a popular illustration of an absurdity. No one doubts the clear-headedness of John Wesley as a practical man; in this respect, he has had few equals. As a theologian, or profound thinker, many have greatly surpassed him; as a practical evangelist, knowing what to do, and when to do it, he stands nearly alone; but, from this very attribute of his character, we argue that if he were alive at this moment he would reconstruct the system that bears his name with an energy that would make some of his admirers tremble. The second is, that the success of Christianity is not dependent upon the prosperity of any denomination of Christians as such. It is too much the fashion for men to talk about our cause, our interest, our church, and the like; but sometimes that which is a heavy blow and great discouragement to a party, only liberates pent-up zeal commanding, in effect, the earnest and the ardent not to "give to a party what was meant for mankind." Denominations are apt to grow proud in the day of prosperity, as well as individuals. It is the herald of decay in the one case, as well as in the other. The MASTER of the Christian dispensation will not allow the transference of allegiance. For him, and for humanity, the teachers of divine truth are to work; but if in any case the aggrandisement of a sect be the end, or even an end of exertion, it is better to have attention aroused to the error, although the mode by which this is done should be painful. We are persuaded that this denominational zeal is too common even in this day of vaunted catholicity. There must be a spirit of the body, or it could not exist; but we must convince the world that this is perfectly compatible with the higher and nobler spirit of universal love to man. The word of God is not bound; and we believe that what has happened in the case under notice has turned out to the futherance of the Gospel. Disputes among Christians are ugly things. We like them not. And the end never sanctifies the means; but "truth, immortal as her Sire," stops not in her career of beneficence, but pours her blessings down with liberal hand, and compels men to appeal to her decision; and thus to keep her before the public eye, in the midst-and even in consequence --of their unseemly quarrels.

This exhibition of truth, however, as the sole standard in cases of difference of opinion, takes place only when the Bible is granted to be such by both parties. In the cause "Gorham v. the Bishop of Exeter," though the question in dispute is not only strictly theological, but one which, from its very nature, must be settled, if settled at all, by revelation, the ecclesiastical judge, Sir Herbert Jenner Fust, said repeatedly and emphatically, so that there might be no mistake about the thing, that he did not sit there to interpret the teaching of Scripture on the subject that he did not appeal to the Bible at all, but to the doctrine of the Prayer-book. One cannot help admiring the honesty and plain common sense of this utterance. If the hierarchy feels itself humbled, as it has more than once during the progress of this apparently inter

minable controversy,* by the necessity of submitting its theological questions to the decision of laymen, it has itself to thank. Were "the Bible only the religion of " these "Protestants," which is often said, but which we suggest is something waiting for proof, this humiliation would be spared them. As it is, the Church of England is manifestly and confessedly to the sorrow and grief of her worthiest children—as a church, in the most helpless and pitiful condition. She is strange anomaly!—at once, the richest and poorest, the most powerful and the most impotent, church in the world. But no remarks of ours can equal the heart-moving lamentation of her own members. They mourn, they weep, they protest, they become indignant, they threaten, they beseech; but the yoke is on the neck, and it presses heavily; the galling chain is on the limb, and it fetters closely; the iron enters into the soul, and they fret; they are tossed upon the billows, and "they are at their wit's end." It is well known that bishop is against bishop, and clergyman against clergyman; and that the deliverance of the privy council was a compromiseperhaps politically expedient under the circumstances-which has pleased nobody. The Church of England is literally distracted; no one knows what next, though every one is asking this question of his neighbour. Rumour, with her thousand tongues, is busy prophesying dismal things; plans are formed and abandoned; schemes are originated, and die in the birth; "the purpose of to-day " is rejected to-morrow; and of all the sons she has brought forth there is none to deliver her! This state of distraction cannot last always, and we see not yet whereunto it will grow; but one thing we see, and it affords us no small measure of joy, whilst it shoots a gleam of hope athwart the darkness, and points to a possibility in the future: we refer to the voices of the press. Never had the Rivingtons, and other well-known dealers in clerical literature, so much to do. Their hands are literally full. Tracts, pamphlets, treatises nay, goodly octavoes are pouring from the presses of St Paul's Churchyard, Paternoster Row, and Fleet Street, with unprecedented rapidity; and very few of them, good, bad, or indifferent, High Church, Low Church, Puseyite, Orthodox, or Evangelical, fall from the press still-born. They are read, circulated, talked about, discussed with earnestness, not by the curious portion of the public only, who have a taste for polemical writings, and enjoy a smart turn of the gray goose quill, but by thoughtful and reverend men, who have sounded human nature, and know the outs and ins of this twisting world. Now, it is a maxim with us that "light is good," and we are thankful for a suggestive thought, come whence it may. It is impossible that all these results of thought can be scattered over the surface of English Society, respecting the constitution, character, doctrines, difficulties, and dangers of the great Episcopalian Church, without doing good. They will enlighten

In the Court of Exchequer, a few weeks since, Mr Roebuck renewed his application to have a certain case heard during the present sittings, instead of being put off to Michaelmas term. He submitted it might be heard after the Gorham case. Mr Baron Alderson remarked that might be after the Greek kalends. Ultimately, he said- Very well; we will take it after the Gorham case—that is, if we survive it.” Mr Roebuck consoled his lordship by saying, he had no fear their lordships would survive it at all events, the court would!

multitudes; they will suggest new trains of thought; they will modify opinion, and, in many instances, entirely alter it, leading the reader to conclusions directly the reverse of those which the writer intended. Truth will ultimately be the gainer. It is well to make men uneasy when they are in a false position. The troubles of darkness make them long for the light. A labyrinth may be all very well for amusement, but it is no joke to become entangled therein. The wish to get out takes possession of the mind. On a stormy sea, men think of the comforts of terra firma. Such is actually the state of mind of a very large number of persons in the English Church at this moment. They want rest; they wish to get at the truth; they are calculating the cost, feeling, looking, doubting, hoping, praying. Truth will gain.

Meantime the great body, or rather the numerous brotherhood, of English Nonconformists, are far from idle. There is frequent complaint of the want of that life and prosperity among them, which devout men must always desire; but it deserves to be recorded to their honour, that they are active in every good work, social, educational, and religious. Questions affecting civil and religious liberty, a free and healthy press, Sabbath and day-schools, general benevolence, international peace, and the like, always find them in the front ranks. They are building commodious schoolrooms, and elegant, in some instances splendid, chapels, encouraging itinerant labours for the religious benefit of the poor, together with their well-known Home and Foreign Missions; and by their literature, occasional and periodical, neither of which is supported equal to its merits, proving at least two things-first, that though they have no corporate existence and no written symbol, their unity and orthodoxy are safe; and, secondly, that though the National Universities are shut against them, they have men who, for intellect, learning, and real power, are not surpassed in the empire.

We conclude, from this review, brief and necessarily incomplete though it is, that the prospects of truth are brightening. The period is one of transition. Change is inevitable. That change will affect law, government, state, church, denomination, everywhere. No party, no thing, can remain where it is; but, with all this, we look upon that system of living truth which elevates, enlightens, liberates, and blesses man-which proclaims the true idea of brotherhood, sanctifies social affinities, and exalts nations which meets the yearnings of the immortal, while it consoles and directs the mortal in his journey from the cradle to the grave and which brings glory to the Creator and Sovereign of the race, and promises a day of splendour and joy for humanity such as it has not yet beheld-as destined, not only to live and prosper, and be recognised, but to hold on its sublime career, until it shall have assimilated to its own image the nations of the wide earth, as one happy, joyful, dignified family; and then its struggles will cease, and its sabbatic repose will be everlasting.