he is not surprised to perceive, in the token of the receding vesture, indications of the divine disapproval of his position. And he is led to the conclusion that not only for the individual worshipper must there be some special form of creed best adapted to the individual needs of temperament, but (as ll. 1158-1159 would appear to suggest) some _absolute_ form of creed may possibly be discoverable. And to this "single track": God, by God's own ways occult, May--doth, I will believe--bring back All wanderers. (ll. 1170-1172.) Thus unity is attained, but with a suggestion of methods of attainment other than those indicated at the close of Section XIX. The main difference of intention between the two Sections would appear to be that whilst here (XX) also ultimate unity is to be achieved through the divine providence, yet something more is required of the individual believer than a passive reliance on the assurance of this future fusion of creeds. And further, the manifest and immediate duty being the discovery of the, for him, "best way of worship," this once reached, he must rest satisfied with no merely personal acceptance: the benefits resultant from his own spiritual experiences are designed for a wider use, a more extended service of human fellowship; he, too, may seek to "bring back wanderers to the single track." Here again is perceptible one of Browning's prevailing ideas. Never (I believe) is he to be found advocating any vast corporate revolution for the amelioration of mankind: the advance of the race is to be secured through the advance of individual members. VI. As a practical result of the foregoing conclusions follow (in Section XXII) a return to the Chapel, and an application to the special form of worship therein celebrated, of the genial "glow of benevolence" already kindling within the breast of the sometime critic. And here the dramatic character of the poem becomes perhaps more strikingly obvious than hitherto. By one or two able and characteristic strokes is suggested the egotistical temperament of the soliloquist, with its susceptibility to external influences, its inevitable tendency towards criticism. Even though he has, as he deems, learnt from the night's experience the valuable lesson of receiving "in meekness" the mode of worship simplest in form and most spiritual in character, yet the language employed in lines 1310-1315 is that of no advocate of a kindly tolerance, but of an orthodox and bigoted methodist. It is a part, so it would seem, of the dramatic purpose, and of the mental analysis of which Browning was so fond, to thus demonstrate to his readers how a reasoning and reflective being, possessed of a certain amount of intellectual alertness, should enrol himself amongst the members of a body whose pre-eminent characteristic to the unsympathizing spectator appears that of a narrow dogmatic exclusivism, combined with extreme intellectual limitations.