It is perfectly true, as has been argued by more than one honourable member in this debate, that there is a contest going on in the world, between the spirit of unlimited monarchy, and the spirit of unlimited democracy. Between these two spirits, it may be said that strife is either openly in action or covertly at work, throughout the greater portion of Europe. It is true, as has also been argued, that in no former period in history is there so close a resemblance to the present, as in that of the Reformation. So far my honourable and learned friend (Sir J. Mackintosh) and the honourable baronet (Sir F. Burdett) were justified in holding up Queen Elizabeth's reign as an example for our study. The honourable member for Westminster, too, has observed that, in imitation of Queen Elizabeth's policy, the proper place for this country, in the present state of the world, is at the head of free nations struggling against arbitrary power. Sir, undoubtedly there is, as I have admitted, a general resemblance between the two periods; forasmuch as in both we see a conflict of opinions, and in both a bond of union growing out of those opinions, which establishes, between parts and classes of different nations, a stricter communion than belongs to community of country. It is true--it is, I own I think, a formidable truth--that in this respect the two periods do resemble each other. But though there is this general similarity, there is one circumstance which mainly distinguishes the present time from the reign of Elizabeth; and which, though by no means unimportant in itself, has been overlooked by all those to whose arguments I am now referring. Elizabeth was herself amongst the revolters against the authority of the Church of Rome; but we are not amongst those who are engaged in a struggle against the spirit of unlimited monarchy. We have fought that fight. We have taken our station. We have long ago assumed a character differing altogether from that of those around us. It may have been the duty and the interest of Queen Elizabeth to make common cause with--to put herself at the head of--those who supported the Reformation: but can it be either our interest or our duty to ally ourselves with revolution? Let us be ready to afford refuge to the sufferers of either extreme party: but it is not surely our policy to become the associate of either. Our situation now is rather what that of Elizabeth _would have been,_ if the Church of England had been, in her time, already completely established, in uncontested supremacy; acknowledged as a legitimate settlement, unassailed and unassailable by papal power. Does my honourable and learned friend believe that the policy of Elizabeth would in that case have been the same?