to supply it must be regarded as an historical one; and consequently the historical development of the times--abstracted from the accidental form of the first essays at its solution--will sooner or later carry us to all that is most essential in the idea. Formerly, in the medieval times, the German Empire claimed to be this Christian center of unity for the states of Europe--although, in truth, it was far from embracing the whole system of European states. Latterly, in the new political theory, the mutual relation of nations has become gradually republican. And this new form has consequently been accompanied with imperfections and difficulties and almost inextricable perplexities. Is it, then, probable that in the commencing or recently-commenced era of history, a firm, compact, but vast corporation of states, founded on a principle of Christian justice, can be substituted for and gradually evolved out of the two previous ones, which are now found wholly inadequate for the ends they were designed to meet? As a mere historical probability we may well allow this idea to stand. Totally different from those idle speculations of an endless peace, which, for the sake of mere intellectual amusement and discussion, philosophy was used to advance in the schools, is this thoroughly-practical thought of a confederation of states based on the principle of Christian justice and vitally connected with religion as the most general center of humanity. And the latter must be regarded as the essential condition of its internal consistency and permanence. At least we may safely advance the following as the result of a philosophical consideration of history. An exalted and universal religious peace of this kind, and proceeding from such a principle, in which, by a peaceful approximation, not only the two parties in the faith should be reconciled and finally united, but also the spiritual and the secular powers, the Church and the State, should be allied together in the profoundest harmony, is, properly speaking, the very thing which mankind most stands in need of. But this desirable result never can and never will be attained until all shall be united in pervading harmony with religion and with life, especially with public life or the state, so that all these three principles or fundamental elements of human existence may work together with one aim and purpose. Such a state of profound internal peace would be something more than a simple political peace, with its transient blessings. It would be a sacred peace of God and the higher spirits, or at least the precursor and the best initiation thereto. This, however, is not to be effected by diplomatic skill no more than by scientific hypotheses. It can only be brought about by the immediate operation of God, and by that divine energy which from the beginning has sustained and still sustains the system of the universe. Philosophy, accordingly, must content itself