and reverent appeals to the authorities of his Church, that they may draw out the strong and beneficent powers of institutionalism, and avoid its insidious dangers. But it may be doubted whether such a policy is possible. The future of Roman Catholicism is, I fear, with the Ultramontanes. They, and not the Modernists, are in the line of development which Catholicism as an institution has consistently followed, and must continue to follow to the end. I can see no other fate in store for the _soma_ of Catholicism; the germ-cells of true Christianity live their own life within it, and are transmitted without taint to those who are born of the Spirit. We must further ask the institutionalist what are his grounds for identifying the Church of God with the particular institution to which he belongs. On the institutionalist hypothesis, it might have been expected either that there would have been no divisions in Christendom, or that all seceding bodies would have shown such manifest inferiority in wisdom, morality, and sanctity, that the exclusive claims of the Great Church would have been ratified at the bar of history. This is, in fact, the claim which Roman Catholics make. But it can only be upheld by writing history in the spirit of an advocate, or by giving a preference, not in accordance with modern ethical views, to certain types of character which are produced by the monastic life of the Catholic 'religious,' It is increasingly difficult to find, in the lives of those who belong to any one denomination, proofs of marked superiority over other Christians. Of course, we know little of the real character of our neighbours as they appear in the eyes of God; but in considering a theory which lays so much stress on history as Catholic institutionalism does, we are bound to make use of such evidence as we have. And the evidence does not support the theory that we cannot be Christians unless we are Catholics. Nor does it even countenance the view that we cannot be Christians unless we are enthusiastic members of _some_ religious corporation. Professor Royce seems to have been carried away by the idea which prompted him to write his book; but a little thought about the characters of his acquaintances might have given him pause. The mechanical theory of devolution which assumes so much importance in some fashionable Anglican teaching about the Church need not detain us long. The logical choice must ultimately be between the great international Catholic Church and what Auguste Sabatier called the religion of the Spirit. The religion of all Protestants, when it is not secularised, as it too often is, belongs to this latter type, even when they lay most stress on the idea of brotherhood and corporate action. For with them institutions are never much more than associations for mutual help and edification. The Protestant always hopes to be saved _qua_ Christian, not _qua_ Churchman.