determined her character, has tended to comprise within her limits a greater diversity of views than have usually been so brought together. What may be called the Puritanical element, rejected at the Restoration, began slowly to reassert itself in the latter half of the eighteenth century, and is now admitted to have brought about a great revival of religious life in the English Church (applause). A form of thought to which the name of Broad may be applied seems to have been more than tolerated in some conspicuous instances by Laud, and acquired solidity in the universities at last after the Restoration. On the other hand, as regards the Romeward tendency (so to term it) of the Church of England, there is some evidence (though not free from suspicion) in the curious life of Lady Williams, to show that the chief English bishops of that era took a very mitigated view of their doctrinal differences from the Roman Church; and Barillon, the Ambassador of Louis XIV., writes to his Court in the reign of James II. that the Anglican prelates were preferable to the Jansenist Bishops of the Roman Communion. I will not attempt to bring these illustrations (in which I am relying upon memory only) down to the present day. Enough, I think, has been said to show that the Church of England has been all along peculiarly liable on the one side and on the other both to attack and to defection, and that the probable cause is to be found in the degree in which, whether for worldly or for religious reasons, it was attempted in her case to combine divergent elements within her borders. If there be any truth in this rough and very incomplete historical sketch, the conclusions to be drawn from it as regards my present purpose are clear and simple, for it at once appears that the great maxim _In omnibus caritas_, which is so necessary to temper all religious controversy, ought to apply with a tenfold force to the conduct of the members of the Church of England in respect to differences among themselves. They ought, of course, in the first place to remember that their right to differ is limited by the laws of the system to which they belong; but within that limit should they not also, each of them, recollect that his antagonist has something to say?—that the Reformation and the counter-Reformation tendencies were, in the order of Providence, placed here in a closer juxtaposition than anywhere else in the Christian world; that a course of destiny so peculiar appears to indicate on the part of the Supreme Orderer a peculiar purpose; that not only no religious, but no considerate or prudent, man, should run the risk of interfering with such a purpose; that the great charity which is a bounden duty everywhere in these matters should here be accompanied and upheld by two ever-striving