30 SiR MONIEBR MONIER-WILLIAMS. 
The Bishop or Duneprn.—I believe I owe it to the absence of a 
more important individual than myself that I have been asked to 
propose the resolution I now have the honour to submit,—namely, 
“That our best thanks be presented to Sir Monier Monier-Wilhams 
for the Annual Address now delivered, and to those who have read 
papers during the session.” It is one of the many pleasures and 
gratifications afforded to a Colonial bishop in the very occasional 
visits he makes to the home country to find himself once more 
plunged, as I do to-night, into the very centre of the world’s 
emotions and currents of thought—indeed, one may say, into what 
is almost the focus of the thought of the whole world. I have been 
astonished to find, during my short residence in England since I 
returned from New Zealand, how prominent a place the old religions 
of human origin, and those systems of philosophy which we have 
been accustomed to regard as not very materially affecting us, have 
of late taken in the minds of men. I find that on every side these 
things are the subjects of thought and comment. I was myself 
invited by some friends in another part of London to address a 
meeting this evening on the subject of Mahommedanism, so that, 
while in one place there is a discussion on that subject, in another a 
meeting is being held on the system of Buddha, The reason why so 
much interest is now taken in these matters, as compared with what 
was the case in former times, appears to be that there is an idea abroad 
that these ancient religions and systems of philosophy conflict with, 
if they do not overturn, the claims of Christianity. I think it is this 
idea that has brought these subjects to so great a prominence at the 
present day. I propose, in the short space of time permitted to me 
in moving this resolution, to address myself to one or two points 
which seem to me to be of some importance to bear in mind, as 
marking out, in a clear and definite manner, the lines of distinction 
between Christianity and these ancient religions. One hears on 
every side that Christianity is on its trial; as if there ever had been 
a time since the commencement of the Christian faith when it was 
not upon its trial. I think that perhaps the true meaning of such 
an expression is, that there is a new phase of trial to which 
Christianity is now being subjected. There was a time which, 
doubtless, most of us remember when, in our younger days, people 
were content to accept Christianity largely because they knew 
nothing of any other system which they could put into comparison 
with it. Such knowledge has, however, now been forced upon 
them, not only by the spirit of inquiry of the present day, but, 
