liberty where even moral, much less religious, restraints prevail, and that the perfection of society is accomplished, when the unregenerated passions of the heart alone control human action.*

The experience of other nations presents warnings to the American, of the necessity of constantly insisting upon the moral training of our youth. We want no dogmas, no “isms,” but we want the Scriptures free. That they might be so, our forefathers made a home in the wilderness, and left the heritage to the present generation. Shall we, in the prosecution of our school-system, allow it to be emasculated of its chief strength, because of the demands of the priests of a corrupted religion, or because we are required to do so by foreigners who openly declare war upon religion itself ? It is for the Americans who truly love their country to decide.

THE POLITICAL POWER OF THE POPE.

“The Romish Church has always ranged herself on the side of Despotism."-Guizot,

It has lately become the fashion for party men and journalists to assert that the influence of the Papal See on political affairs no longer exists; that history proves her power to have been

the wane during many past years; that the march of intellect and spread of education have forced her to relinquish coercive power; and that the resumption of her former influence is impossible. We are constantly told by prelates, priests, and politicians, that the supremacy of the Pope in temporal affairs “is not an established doctrine of the Roman Church ; it is simply a sententia in ecclesia—an unadjudicated question, without positive authority, and incumbent upon no one's faith ; that a Romanist may believe what he pleases on the subject, and be a good Churchman still.” Those, on the contrary, who, relying on the authority of the Fathers of that Church, receiving the declarations of the priesthood themselves, and accepting the explanation of the Roman press, maintain a different opinion, are accused of bigotry and intolerance, or stigmatized as enemies to liberty. It becomes us, therefore, to examine these pretensions, and, having seen their import in other ages, to inquire if they have been relinquished, or, as is strenuously urged, become obsolete.

In order to a full appreciation of this momentous question, a glance at the origin and progress of Papal assumption is necessary, so that a full idea of the

arrogance
of Rome

may

be realized. Systems which are longest in their growth, are most lasting in their effects. This is peculiarly the case with that politico-religious organization--Romanism : commencing in the first centuries of the

a

a

Christian era—a period when the whole known world was in a state of transition—it has steadily progressed from infancy to robust manhood : accurately observing cause and effect, it quickly learnt to control events, and mould men and monarchies to its will. What was originally conferred as a favor, it quickly arrogated as a right; and, when princes remonstrated, or jurists denied its claims, forgery was resorted to in defence of its usurpations, and absolution and preferment were the rewards of assassins who removed its opponents.

In the struggle between the Eastern and Western Empires, the See of Rome early rejected the Byzantine yoke, thus asserting a right to resist governments. In becoming temporal princes, the Popes declared that a union could exist between the temporal and spiritual ; and, at the election of Pepin to the throne of France, arrogated the power of umpires in political disputes. Thus, gradually establishing authority by precedent, the Papacy matured its policy, until Hildebrand placed a climax on the growth of six centuries.*

This famous Pontiff is regarded by all historians as the master mind of his age, and the architect of the Romish Church. His great antagonist, Henry IV., Emperor of Germany, found the armies of the empire powerless against the Eternal City, and was compelled to listen to the Pope as he fulminated interdicts against his kingdom, and excommunication against himself. Nor did the Papal emissaries confine their operations merely to Germany. In England, they imposed and collected taxes without the consent of the authorities, and frequently raised insurrections by their extortions. So extravagant became their demands in France, that the civil power was forced to interfere, and St. Louis decreed the "Pragmatic Sanction," curbing the power of the Papacy in his kingdom. In fact, monarchy was in rebellion, and what could not be acquired by force, Rome resolved to gain by wiles.

The thirteenth century saw the struggle commence between the people and Feudalism. But the Papacy early understood that Liberty would be death to its pretensions, and therefore allied itself with Tyranny. The Barons, who had extorted Magna CHARTA from John, were excommunicated by the Pope, and a war of extermination commenced against the Albigenses. This people, in the enjoyment of political and religious freedom, were under the protection of the Count of Toulouse, who, on his refusal to abet the designs of the Papacy, was excommunicated, and his destruction resolved upon.

Every expedient was resorted to in order to detach their protectors from this unfortunate people; and the Pope showed the policy of Rome towards her opponents, in the following memorable words :

“ We advise you, according to the precepts of the Apostle Paul, to use cunning in your dealings with the Count, which, in the present

case, should rather be deemed prudence. It is expedient to attack those separately who have broken the unity of the Church ;-to spare the Count of Thoulouse for a season, treating him with wise dissimulation, in order that the other heretics may be more easily destroyed, and that we may crush him at our leisure when he stands alone."*

But treachery was not the only weapon which Romanism found useful to adopt. Henry VII, Emperor of Germany, was assassinated by order of Pope Clement V., poison being administered to him in the Eucharist, from the hands of his Dominican confessor. But crimes become virtues in a creed which asserts the maxim—“ The end justifies the means."

Religion has always given place to policy when Romanism has been forced to an alternative. The Duke of Guise was assassinated by order of his sovereign; yet, notwithstanding his opposition to the LIuguenots of France, and his being the leader of the Romanist party, the Pope justified the assassination on the ground of political expediency. But the most memorable instance of Papal duplicity is shown in the treatment of Philip II. of Spain, one of the greatest supporters of the Romish See that history can produce. Rome, however, feared his power, and secretly sought the alliance of Elizabeth

of England, advising her to assist the insurgents against Philip's authority in the Netherlands. When this sovereign had resolved on war with England, the Pope sent information to Elizabeth of the plan forming for her destruction, together with copies of letters he had received from the king relative to the Armada. The whole history of the Papacy is full of such instances as these; and neither succeeding centuries nor the progress of civilization have produced a change.

The history of Westphalia, in 1649, was the triumph of Protestantism and free opinions. The Papacy then ceased to have any direct political influence in the affairs of Europe ; henceforward it was no longer to maintain authority by the aid of arms and the civil power; but to struggle for present existence and prospective influence by craft and cunning. It may be said of this system

" It was not for an age, but for all time.”

"*

Romanism has weapons suited to every cycle. It adapts itself to every people; it conforms to and supports every government; but in despotism, monarchy, and republicanism, its aim is still unchanged. Tyrannizing in barbarism, fawning in the sixteenth century, intriguing in the nineteenth. Tolerant where forced, it persecutes where possible. Liberal in England and America, autocratic in Spain and Austria. Truly, “ tout chemin mêne à Rome.”

The weapons which the Papal hierarchy now wields in free countries, are admirably suited to the organization of its ministers. Celibacy of the priesthood gave power to the Papacy, and maintains its influence. Family and country have no ties on the Romish clergy, and the Popes have always been convinced that celibacy is the great bond which unites all portions of the Papal dominions. Rome therefore enjoys exclusive possession of every feeling which can render her ministers good subjects or good citizens. Pius IV. comprehended the immense value of an unmarried clergy. Though he violently condemned the administration of the eucharist in both kinds, he relaxed