She is right. Alliance with the State is to her a sign of strength, a means of influence, a pledge for her dignity and her stability. The complete separation of the two societies leaves religious institutions, and particularly their clergy, in a fluctuating and precarious situation: a system essentially democratic, it rather places the ecclesiastical magistracy under the opinions and wills of its lay members, than these under the influence of the religious authorities. {45} This system is especially alien to the origin, the fundamental principle, and the Hierarchy, of the Roman Catholic Church; it is impossible for this Church to accept it unless urgently demanded by the interests of moral authority, independence, and liberty. But let not the Roman Catholic Church misapprehend; an alliance of Church with State has also conditions without which a Church would vainly expect any advantage; for the alliance to be serious and effectual, there must be between Church and State a large measure of harmony as to the essential principles of the religious society and of the civil society which the Church and the State respectively represent: if the two societies and those who govern them, do not mutually admit their respective principles, if they disavow each other incessantly, and carry on in the bosom of their alliance, a war, open or secret, all the good effect of such alliance disappears, and the alliance itself is soon compromised. {46} The treaties concluded at different epochs, under the name of Concordats, between Chambers and States in different countries of Christendom, have only been possible and efficacious, because there was a great basis of harmony in the fundamental institutions of the two contracting parties; they differed upon some points; they had reciprocally to make concessions and grant guarantees; but taken altogether they approved of each other and were sincere in supporting each other; peace was the point from which their alliance started, and the dissentiments which existed on each side had no reference to any vital questions. It suffices for us to cast a glance at the history of Catholicism in France, of the Anglican Church in England, of the Lutheran Church in Germany and in Sweden, to acknowledge this truth; and what is occurring and forming matter of negotiation in our days in Italy and in Austria, upon the subject of the relations of the Church with the State, furnishes a further striking confirmation. {47} In an age of liberty, of publicity, and of continual discussion, when it is possible for anything to be thought or said, and for any opinion to be maintained or attacked, it is more than ever indispensable that any treaty between Church and State should be serious and sincere; that is to say, that the two contracting parties should recognise and accept in each other, without equivocation and without subterfuge, the character which each really possesses. This is the only condition upon which an