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 During the later years of his life he was much engaged with another project of ecclesiastical union. A scheme was promoted by him about the year 1697, (under the auspices of the Courts of Hanover and Berlin,) for a general union of the Protestants against Rome, and especially of the two great sections of Protestantism,—the Lutheran and the Reformed. It was quite suited to the eclectic genius of the philosopher, and was long pressed by him on the attention of Europe. He laboured to destroy what he called the "idle phantoms" by which the Protestant Churches were separated. But the defects which marked his other scheme of universal Christian communion, marred this project of Protestant union. Both were essentially political and philosophical. They fail to recognise Religion and the Church as independent powers, whose liberties are essential for the accomplishment of the ends of the Christian society. Even this philosopher seems not to have felt, that when religion becomes the slave of merely human authority, it ceases to be either the great instrument of civilisation, or the means of preparing men for full union in the City of God. The pious Spener, who had personally experienced its supernatural force, predicted the ill issue of the Conference for Union held in Hanover in 1698, at which Leibnitz, Jablonski, and Molanus were present. The result justified his sagacity. A scheme for ecclesiastical union or co-operation, in order to be successful, should be able to assume the spirit of hearty and supreme devotion to religion on the part of those who are to be united. The progress of the great spiritual commonwealth, and not