primitive Church, according to which he wished and hoped that a Reformed Catholic Church should be reconstructed by the common consent of all the bishops of the world, and which should absorb into itself all the Christian sects. This idea is necessarily common to all who profess to hold Catholic principles in the Anglican communion. The profession of the doctrine of unity in one, visible, Catholic Church, of itself qualifies the isolation of any body of Christians from the great Christian family, as an anomalous and irregular condition. A return to unity or union of some kind must necessarily become an object of desire and effort. So long as one maintains that the Anglican Church is essentially Catholic, he must maintain also that the Roman Church is in some way wrong in refusing to recognize it, and that the Greek Church is likewise wrong in refusing to do so. Hence he must look on some concessions to be made by both Churches as the necessary condition of the reunion of Christendom. So far, all who profess to be "Anglo-Catholics" must agree. But when the question becomes, how much concession must be made to the Anglican communion, or how much concession must be made by her, how far the Greek Church, the Roman Church, or the Anglican Church have erred; and upon what basis of doctrine and ecclesiastical polity they are to be reformed or restored to union, the agreement is ended. {36} Each individual attributes as much or as little error and corruption to other Churches, or his own Church, as suits his own notions. Each one, or each separate clique, has a peculiar ideal of the true Catholic Church. One may regard the Anglican Church as almost perfect, and wish to bring all Christendom to imitate it. Another finds his beau ideal in the Greek Church. Another regards his own Church as very defective, and the Roman Church as the most perfect, desiring that the Holy See should only abate just enough of its claims to let in Greeks without any acknowledgment of their schismatic contumacy, and Anglicans without giving up that they are in heresy and destitute of any legitimate episcopacy. It is impossible to draw any exact line of demarcation between the adherents of these different views. At the same time, we may say that, in a general sense, one class held the Anglican Church as paramount in its claim of allegiance, and the Church Catholic as subordinate; while the other held the Church Catholic to be paramount, and the Anglican Church subordinate. With the first class, Catholic principles and doctrines were taken hold of as a means of strengthening and exalting the Protestant Episcopal Church as such, and giving her a victory over the rest of Christendom; with the other class, they were embraced in a spirit of deep sympathy with universal Christendom, and with the view of bringing back the Protestant world to the great Christian family.