graduated ranks in Church government which left a large measure of freedom, both in speech and thought, even to the clergy, and encouraged no respect for what Catholics mean by authority. The Anglican Church is also characteristically English in its dislike for logic and intellectual consistency and in its distrust of undisciplined emotionalism, which in the seventeenth and eighteenth centuries was known and dreaded under the name of 'enthusiasm.' This type is not essentially aristocratic. It does not traverse the higher ideals of the working class, which respects and admires the qualities of the 'gentleman,' though it resents the privileges long connected with the name. But it has no attraction for what may be impolitely called the vulgar class, whose religious feelings find a natural vent in an unctuous emotionalism and sentimental humanitarianism. This class, which forms the backbone of Dissent and Liberalism, is instinctively antipathetic to Anglicanism. Nor does the Anglican type of Christianity appeal at all to the 'Celtic fringe,' whose temperament is curiously opposite to that of the English, not only in religion but in most other matters. The Irish and the Welsh are no more likely to become Anglicans than the lowland Scotch are to adopt Roman Catholicism. Whether Dissent is a permanent necessity in England is a more difficult question, in spite of the class differences of temperament above mentioned. If the Anglican organisation were elastic enough to permit the order of lay-readers to be developed on strongly Evangelical lines, the lower middle class might find within the Church the mental food which it now seeks in Nonconformist chapels, and might gain in breadth and dignity by belonging once more to a great historic body.