But, gentlemen, the constitution of England is not merely a constitution in state, it is a constitution in Church and State. The wisest sovereigns and statesmen have ever been anxious to connect authority with religion—some to increase their power, some, perhaps, to mitigate its exercise. But the same difficulty has been experienced in effecting this union which has been experienced in forming a second chamber—either the spiritual power has usurped upon the civil, and established a sacerdotal society, or the civil power has invaded successfully the rights of the spiritual, and the ministers of religion have been degraded into stipendiaries of the state and instruments of the government. In England we accomplish this great result by an alliance between Church and State, between two originally independent powers. I will not go into the history of that alliance, which is rather a question for those archæological societies which occasionally amuse and instruct the people of this city. Enough for me that this union was made and has contributed for centuries to the civilization of this country. Gentlemen, there is the same assault against the Church of England and the union between the State and the Church as there is against the monarchy and against the House of Lords. It is said that the existence of Nonconformity proves that the Church is a failure. I draw from these premises an exactly contrary conclusion; and I maintain that to have secured a national profession of faith with the unlimited enjoyment of private judgment in matters spiritual, is the solution of the most difficult problem, and one of the triumphs of civilization. It is said that the existence of parties in the Church also proves its incompetence. On that matter, too, I entertain a contrary opinion. Parties have always existed in the Church; and some have appealed to them as arguments in favor of its divine institution, because, in the services and doctrines of the Church have been found representatives of every mood in the human mind. Those who are influenced by ceremonies find consolation in forms which secure to them the beauty of holiness. Those who are not satisfied except with enthusiasm find in its ministrations the exaltation they require, while others who believe that the “anchor of faith” can never be safely moored except in the dry sands of reason find a religion within the pale of the Church which can boast of its irrefragable logic and its irresistible evidence.