Now some such order as that which we maintain, is necessary, as it seems to me, to the fulfilment of the duty of charity. I hope I am not unfair to those who are separated from us, and are influenced by the ideals of Puritanism; but it has seemed to me that their discipline is not always charitable. Indeed, a Church must either excommunicate freely or else possess a recognised order if it is to avoid becoming indistinguishable from "the world" about it; if it is to be both holy and a friend of sinners it must have an order. The order which we maintain is simply that which has come down to us as the actual order of historic Christendom. III.—Thirdly, I would submit that the Body with its orders is a living whole, and that it is illegitimate to discuss such a question as the "validity" of Orders out of all relation to the historic life of the Church. The question of Orders must be considered in relation to the whole life of the Body of which they are an organic part.[#] [#] See Appendix IV. _On Orders and Catholicity_. Thus, if we take the famous Quadrilateral as our starting point, a body which stands by the Canonical Scriptures, the Creeds and the two great Sacraments, though not upholding the episcopal succession, is closer to the ideal than one which is indifferent to any of these three as well as to the succession; it has maintained many of the (ex hypothesi) essential features of a true Church; it approximates to the complete requirement. Moreover, within the field of the problem of Orders, there are degrees of approximation; it is generally considered that an agreement between the Anglican and Presbyterian communions could be far more easily reached than between the Anglican and some other Protestant bodies. We must, therefore, avoid two kindred errors. One is to set up the abrupt dilemma—"Either a true Church or not," and the other is to regard the possession of "valid" Orders as being the one and only condition of the Catholicity of the body possessing them. The Church Visible cannot be identical with the Church Invisible; it is its sacrament. And the question resolves itself into one concerning the degree of adequacy with which it expresses, _and thereby maintains through the ages_, the fulness of the truth.