Some are above all things wearied and disgusted with the uncertainty and disorder of men's minds. They need a harbour sheltered from every point, a light which is ever steady, a guiding hand which never trembles. They ask from religion rather support to weakness than aliment for activity. They require her, while elevating, to sustain them; while touching their hearts, to keep down their understandings; while animating their inward life, to give them at the same time, and above all else, a deep sense of security. {99} Catholicism is wonderfully adapted to this frame of mind, now so common. She has gratifications for desires, remedies for suffering. She knows how at once to subdue and to please. Her grasp is strong, her prospects full of charm for the imagination. She excels in occupying while soothing the soul, which she suits after periods of great fatigue; for without leaving it cold or idle, she saves it much trouble, and undertakes for it the burden of responsibility. For another class of minds, though also suffering and separated from religion, more intellectual and physical activity is required. They too feel the need of returning to God and the faith; but they are used to examine everything themselves, and only to receive that which they acquire by their own labour. They wish to shun incredulity, but liberty is dear to them; there is in their religious tendency more thirst than lassitude. To such, Protestantism may gain access, for while it speaks to them of piety and faith, it encourages and invites them to make use of their reason and liberty. It has been accused of coldness. That is a mistake. In ceaselessly appealing to free and personal examination it takes deep root in the soul, and becomes easily an inward faith, in which the activity of the understanding keeps up instead of extinguishing the fervour of the heart. And hence its connexion with the modern spirit, which formerly in its youth was at the same time reasoning and enthusiastic, eager for conviction as for liberty, and which, despite its momentary quiescence, has retained its old nature and will infallibly resume its double character. {100} Catholicism and Protestantism must never lose sight of our system of society, for it is on this that they must work. Let each of them appeal to it in its own way, looking for and attending to the wounds or wants for the cure or satisfaction of which they are best calculated. That is their true, their efficacious and disinterested mission, not looking at each other and seeking a renewal of controversy.