characters, that cannot stand alone in the struggle of life, are unprovided for in the modern system of the world. The cooperative theorist tries to take them up. But somehow or other he is usually a man with whom, by a strange fatality, cooperation is impossible; intent on uniting all men, yet himself not agreeing with any; with individuality so intense and exclusive, that it produces all the effect of intolerant self-will; and thus the very plans which by his hypothesis are inevitable, are by his temper made impracticable. He appeals, however, and successfully, to the uneasiness felt by the feeble in the strife and pressure of the world; he fills the imagination with visions of repose and sympathy; he awakens the craving for unity and incorporation in some vast and sustaining society. And whence is this desire, disappointed of its first promise, to obtain its satisfaction? Is it impossible that it may accept proposals from the most ancient, the most august, the most gigantic organization which the world has ever seen?--that it may take refuge in a body which invests indigence with sanctity--which cares for its members one by one--which has a real past instead of a fancied future, and warms the mind with the coloring of rich traditions--which, in providing for the poorest want of the moment, enrolls the disciple in a commonwealth spread through all ages and both worlds! Whatever socialistic tendency may be diffused through the English mind is not unlikely, in spite of a promise diametrically opposite, to turn to the advantage of the Catholic cause." Here is another valuable contribution to the philosophy of this controversy. There are few positions more relied on by Roman Catholics, or more thoroughly unsound and fallacious, than the assertion that there are no essential differences between the position of Roman Catholics and of Protestants as regards the state and the English established church.