into the spirit of sect." Thus he contrasts the catholicity of Pantheism with the catholicity of Romanism; and thus, with the instinct of a bulldog, does he fasten upon the weak points of foreign Conservatism, or hold it by the nose, a baited victim, in spite of its massive sinews and its generous indignation. This plan is a cunning one. He sinks the Conservative principles of the Reaction, and gives prominence only to its Ultramontanism. He shows that modern Ultramontanism is the creature of the Council of Trent, and reviews the history of Europe as connected with that Council. He proves the pernicious results of that Council in every state which has acknowledged it; shows that not preservation but ruin has been its inevitable effect upon national character; and so congratulates France for having broken loose from it in the great Revolution. He then deprecates its attempted resuscitation by Schlegel and de Maistre, and, falling back upon the "religious vocation" of France, exhorts his auditors to work it out in the spirit of his own evangel. This new gospel, it is almost needless to add, is that detestable impiety which was so singularly religious in the revolution of last February, profaning the name of the Redeemer to sanctify its brutal excesses, and pretending to find in the spirit of his gospel the elements of its furious Liberty and Equality. In the true sentiment of that revolution, an ideal portrait of the Messiah is elaborately engraved for the title-page of Mr Cock's translation! So a French quack adorns his shop with a gilded bust of Hippocrates! It is a significant hint of the humble origin of a system which, it must be understood, owes its present dignity and importance entirely to the genius of Mons. Quinet.