here affected to believe that Ultramontanism had no terrors for them. They opposed it, in common with all others who professed a respect for freedom and constitutional right, but pretended that such was the superiority of their weapons, and the fulness of their light, that they had nothing to fear from its machinations. The Berlin press represented the struggle in Bavaria, as some- Bavaria. thing belonging to an earlier period of humanity than that in which it was their privilege to live. This movement has become too important to be thus treated. The Catholics of South Germany have pronounced for it emphatically, and the Imperial Government hastens to assume the leadership of the movement. All the astute diplomatising, which the Court of Rome has employed since the commencement of the war, has failed. The Pope's letter to the Emperor, the correspondence carried on through the Archbishop of Posen at Versailles, the parade of the relations between Cardinal Antonelli and Baron Von Arnim, the German envoy at Rome-the bright hopes founded on intrigue are gone. The new German Empire feels the necessity of casting off its alliance with the Papacy—a feeling which has been for some time reflected by the Roman Catholic Government of Austria. In Bavaria, a Roman Catholic country, where certain prerogatives are granted to the Church of Rome, a difficulty presents itself that does not exist in Prussia, where the knot has been cut by abolishing the quasi recognition of the Prussia cuts independance of the Church by the State. This proves the the knot. strength of the Döllinger movement in Germany, the genuineness and power of feeling, as distinct from Obscurantism, with which the anti-papal name of the great theologian was once associated. Yet it would be a great mistake to think that all this will render Ultramontanism harmless. All these calamities will effect little else than to define more distinctly the sphere of this party. It no longer controls the State in Italy. It is more ostracised in Prussia than in Belgium, or in Ireland; but it would be a mistake to suppose it impotent for evil. Its power over the uneducated masses will always be great, and all the greater because its chief appeal will now be to them alone. The State, in Germany and elsewhere, has failed to come to a settlement with Ultramontanism; but the State cannot simply ignore it. Papists in New York. In this country, and in the United States, the design of Jesuitism is, in the main, the same as in Germany, though attempted by somewhat different means. An instance of the consequences which result when a democratic government courts this treacherous power, is shewn in the following extract :*"We have been for some time reliably informed, that the inhabitants and municipal government of the city of New York had petted the Papal Church into a position of such superiority over other sects, that the civil authorities began to feel an uncomfortable pressure from the favoured denomination. Under date, October 30th, 1869, the New York correspondent of the Morning Post wrote:-The politicians of New York have long paid court to the prelates of the Catholic Church, and the latter have not scrupled to use them. The great bulk of the Catholics are Irishmen, and all the Irish are democrats, not because they are Catholics, but because they are Irish. The democratic politicians have perhaps imagined that by liberal endowments and donations for Catholic purposes they might induce the priesthood to use their influence in behalf of the democratic ticket. New York has long been ruled by Irish politicians; they are not very good Catholics, but they at least were sufficiently well inclined towards their traditional faith to make for its benefit the most liberal donations." And then follows a catalogue of endowments and donations given by the municipality to Roman Catholic churches, conventual and monastic institutions, hospitals, schools, &c., which testifies to the dexterity of the late Archbishop Hughes, and might well gladden the heart of Sir George Bowyer. Reliable information, received in December last (1871), confirms a previous statement, that Scripture Rome, to some extent, has succeeded in paralysing Scriptural teaching teaching throughout most of the common schools in the United States.† Her educational institutions in New York alone, enjoy public endowments amounting to 412,062 dollars per annum ; while 116,677 dollars, or less than one-third, is the sum-total New York. paralysed. *The Press and St. James's Chronicle, July 15th, 1871. May not the same subtle cause have produced a parallel effect in England, under the specious pretence of sectarian teaching? schools. paid towards the support of all the other schools, of whatever New York R.C. denomination. The disproportion of these benefactions thus given to the Papal Church, when compared with the aggregate allowance made to other denominations, affords indeed a curious commentary upon the notion of religious equality for which the nonconformists in this country clamour, and with which Mr. Bright and his pupils have so carefully imbued the present government and the majority of the House of Commons. The occasion of the revival of the cry for religious equality Religious in England-one which, as subjects of a foreign power, Romanists equality. have no right to raise, but which has been marked by such eminent success in Papal aggression of late years-ought well to be remembered. It originated sixteen years ago with the late Count de Montalembert, who then published his "Political Future of England," and in that remarkable book recommended the Roman Catholics to adopt this cry as a lever, by the dexterous use of which they might effect almost anything in this country. Just before his death, two years ago, the Count de Montalembert avowed, that when he published his "Political Future of England," he was under Ultramontane influence.* Quirinus informs us in his fifth letter, † that the Roman Catholic Bishops from the United States were very uneasy at the temper manifested by his Holiness the Pope, at the prospect of The Pope. having to conform to the decrees of the Council, on their return to their trans-Atlantic dioceses. One of them exclaimed, "Nobody should be elected Pope who has not lived three years in the United States, and thus learnt to comprehend what is possible at this day in a freely-governed commonwealth." The Times New York correspondent informs us‡-"In New York the Orangemen recently determined to celebrate to-day, the 12th of July, by a procession. The Ribandmen deter- Ribandmen. mined by force to prevent them from carrying out their purpose. Both sides armed, fears of a disturbance were excited. The authorities hesitated, but ultimately decided to * Substance of an extract from The Press and St. James's Chronicle, Feb, 24, 1872. + Dated-Rome, Dec. 23, 1869; p. 108. Under date, July 12, 1871. Popery. Pandering to protect the Orange procession, since the Roman Catholics had often, undisturbed, marched in procession through the city. The Ribandmen, however, were not to be deterred. from violence, even by the presence of three regiments. They fired upon both the procession and the military, encouraged, perhaps, by their recollections of the more than exemplary forbearance of English troops under similar provocation. They were, however, mistaken in expecting forbearance from the American army. The 84th regiment, which was in advance of the procession, fired without orders. The result reported is that thirty-one persons were killed and seventy-five were wounded. Among the killed are two policemen and three soldiers. One hundred and sixty-five rioters have been committed for trial." Such is the result of American political pandering to Popery and Ribandism. The Fruits. Manning's The power of England is coveted especially by the Society. Dr. Manning, their patron and apologist, has declared this in no indistinct terms. The Tablet states,* that in a sermon Sermon. preached to a Roman Catholic synod, under Cardinal Wiseman's presidency, by the present Archbishop Manning, then Prothonotary, he made the following remarks: : "If ever there was a land in which work was to be done, and perhaps much to suffer, it is here. I shall not say too much if I say, that we have to subjugate and subdue, to conquer and rule, an imperial race. We have to do with a will, which reigns throughout the world, as the will of old Rome reigned once. We have to bend or to break that will, which nations and kingdoms have found invincible and inflexible." "Were If conquered ? it (heresy) conquered in England it would be conquered throughout the world. All its lines meet here; and therefore, in England, the Church of God must be gathered in all its strength." These expressions, slightly varied, though the same in purport, are found in a volume of sermons on ecclesiastical subjects, by Dr. Manning. It is a significant fact, that the next sermon in this book, is one devoted to the praise of Ignatius Loyola and the * Of August 6, 1859. + Published by Duffy, Paternoster Row. Page 166. Jesuit Order. At page 179 he thus justifies the rebellion of "Will it be said, as mere men of the world say, drawing their pens fine to write the history of saints, Anselm was an arrogant Anselm. and stubborn prelate-Becket proud and ambitious? It was not Becket. for Christ's sake they suffered, but for their own evil passions; for turbulence, obstinacy, and rebellion; for their own faults they were justly punished. Well, are saints faultless? Yes, when crowned; not when in warfare. Be it so. Saints are men, and men are frail. Is not this preaching a crusade? No doubt can remain of Dr. Manning's approval and commendation of Anselm's obstinacy and Becket's rebellion. Again, at page 188, Dr. Manning writes:"St. Augustine, St. Bonaventure, and St. Thomas (Becket), will forgive me if I say that Ignatius well repaid to them the price of his nurture, when he gave to the Church, Bellarmine and Petavius, Jesuit doctors Vasquez, Suarez, and De Lugo, besides newer but memorable names." So Dr. Manning approves of the morality of the Jesuit doctors, and exalts the founder of their order almost, if not quite, to an equality with his admired Becket. And then, at page 187, he writes of the Jesuit Order, that it embodies the character of its founder, "the same energy, perseverance and endurance. It is his own presence still prolonged, the same perpetuated order, even in the spirit and manner of its working, fixed, uniform, and changeless." We may agree with those his- Changelesstorians, who assert that the Order of Jesuits bears the stamp rather of Laynez, the successor of Ignatius, than of himself; but that the purpose, spirit, and working of the Order are unchanged, we fully admit. At page 191 Dr. Manning writes, that the Jesuits, who were ness. |