ungodly and unholy, who till that hour were fit only for everlasting damnation. Look for sanctification just as you are, as a poor sinner that has nothing to pay, nothing to plead but _Christ died_.' Deliverances of this sort, which in Wesley are frequent and in Wesley's followers are unceasing, still, no doubt, pass current everywhere with Puritanism, are expected as of course, and find favour; they are just what Puritans commonly mean by _Scriptural Protestantism, the truth, the gospel-feast_. Nevertheless they no longer quite satisfy; the better minds among Puritans try instinctively to give some fresh turn or development to them; they are no longer, to minds of this order, an unquestionable word and a sure stay; and from this point to their final transformation the course is certain. The predestinarian and solifidian dogmas, for the very sake of which our Puritan churches came into existence, begin to feel the irresistible breath of the 'Zeit-Geist;' some of them melt quicker, others slower, but all of them are doomed. Under the eyes of this generation Puritan Dissent has to execute an entire change of front, and to present us with a new reason for its existing. What will that new reason be? There needs no conjuror to tell us. It will be the Rev. Mr. Conder's reason, which we have quoted in our concluding essay. It will be Scriptural Protestantism in _church-order_, rather than Scriptural Protestantism in _church-doctrine_. 'Congregational Nonconformists can never be incorporated into an organic union with Anglican Episcopacy, because there is not even the shadow of an outline of it in the New Testament, and it is our assertion and profound belief that Christ and the Apostles have given us all the laws that are necessary for the constitution and government of the Church.' This makes church-government not a secondary matter of form, growth, and expediency, but a matter of the essence of Christianity and ordained in Scripture. Expressly set forth in Scripture it is not; so it has to be gathered from Scripture by collection, and every one gathers it in his own way. Unity is of no great importance; but that every man should live in a church-order which he judges to be scriptural, is of the greatest importance. This brings us to Mr. Miall's standard-maxim: _The Dissidence of Dissent, and the Protestantism of the Protestant religion_! The more freely the sects develop themselves, the better. The Church of England herself is but _the dominant sect_; her pretensions to bring back the Dissenters within her pale are offensive and ridiculous. What we ought to aim at is perfect equality, and that the other sects should balance her.