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ion of the Roman Catholic Church. These are the words in which he expresses this idea:

"The faith and knowledge which come from God are the sole base of stable government and public peace. They bind together all orders of a people by a unity of mind and will; and they transmit the traditions of law, of authority, and of obedience from generation to generation.”

Another is "a great united pastoral," from a number of German archbishops and bishops, in May, 1871, designed primarily to enforce obedience to the dogma of infallibility. In this document an attempt is made to defend against the charge of Dr. Döllinger and others, that the papacy designs to interfere with the domestic politics of the States, and re-establish the "mediæval hierarchic system." But it is so made as to bear the appearance of sincerity to the public, while at the same time the real object is sufficiently made known to the initiated. They say:

"Of all the bulls designated by the opponents of the doctrine [infallibity] as dangerous to the State, only one is dogmatic, the bull Unam Sanctam of Pope Bonifacius VIII., and this has been accepted by a general council; so that the infallibility of the general councils and of the Church would be quite as dangerous to the State as that of the pope.”

Pope Boniface VIII. strained the authority of the papacy "to a higher pitch than any of his predecessors."(") He was not only one of the most ambitious, but one of the most execrable and infamous of the popes, having been charged, by the authority of the powerful sovereign, Philip the Fair of France, with "denying the immortality of the soul," and "the presence of Jesus Christ in the eucharist ;" and calling "the host a piece of bread to which he paid no respect;" and maintaining that "the pope, being infallible, could commit incest, robberies, and murders without being criminal, and that it was heresy even to accuse him of having sinned;" and "that he openly proclaimed fornication to be one of the most beautiful laws of nature;" and that he "lived in concubinage with his two nieces, and had several children

(17) Hallam's "Middle Ages," chap. vii., p. 304, Harper & Brother's edition.

THE VICES OF AN INFALLIBLE POPE.

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by both of them."(1) John Villani copied and preserved, from authentic documents, some of his axioms, among which are the following: "Men have souls like those of beasts; the one are as much immortal as the other." "The Gospel teaches more falsehoods than truths; the delivery of the Virgin is absurd; the incarnation of the Son of God is ridiculous; the dogma of transubstantiation is a folly." "The sums of money which the fable of Christ has produced the priests are incalculable." "Religions are created by the ambitious to deceive men." "Ecclesiastics must speak like the people, but they have not the same belief." "It is no greater sin to abandon one's self to pleasure with a young girl or boy than to rub one's hands together." We must

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sell in the Church all that the simple wish to buy."(")

This pope was, of course, infallible (!) by virtue of the decision of the Council of Trent, which teaches that, "however wicked and flagitious, it is certain that they still belong to the Church; and of this the faithful are frequently to be reminded, in order to be convinced that, were even the lives of our ministers debased by crime, they are still within her pale, and, therefore, lose no part of their power, with which her ministry invests them."(20) And being incapable of committing any error in matters concerning the powers of the papacy and the welfare of the Church, being, in these respects, the "vicegerent of God," though as a man he was utterly debased, his bull Unam Sanctam was an act of infallibility, and, therefore, these German bishops solemnly announce, in this pastoral, that it has been "accepted by a general council;" that it has, consequently, become "dogmatic," and is now a part of the religious faith of the Roman Catholic Church, which all its members are bound to entertain, and which only heretics deny. They do not publish the bull, for it would contradict, in flat terms, what had just preceded the reference to it in the pastoral, and thus startle the public mind. Besides, in addressing the priesthood, there was no necessity for this; for they know already that

(18) Cormenin, vol. ii., pp. 35, 36.

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(19) Ibid., p. 37.

(2) Catechism of the Council of Trent," pp. 73, 74. Published under the sanction of Pope Pius V. Translated by Rev. I. Donovan. F. Lucas, Jun., Baltimore, 1829.

of all the bulls issued by all the popes, from the beginning, that called Unam Sanctam stands alone in impudence and audacity. Inasmuch, then, as this bull is thus declared to be binding upon the conscience of all the Roman Catholics of the world, and is pointed out to the priesthood, in the very paper which contains the Syllabus, as the key to its interpretation, its contents should be generally understood, so that the public judgment may be correctly formed. This is what it says:

"Either sword is in the power of the Church, that is to say, the spiritual and the material. The former is to be used by the Church, but the latter for the Church. The one in the hand of the priest, the other in the hands of kings and soldiers, but at the will and pleasure of the priest. It is right that the temporal sword and authority be subject to the spiritual power. Moreover, we declare, say, define, and pronounce that every human being should be subject to the Roman pontiff, to be an article of necessary faith."(")

With this distinct explanation of the politico-religious faith promulgated by the infallible popes, and sanctioned by a general council, before us, we can fully understand the Encyclical and Syllabus of Pius IX., and should be at no loss to tell what Archbishop Manning meant when he said, "the hated Syllabus will have its justification,” and “would have saved society !" Its justification will be found in the complete wreck of all the Protestant and non-Catholic nations, whose people are to be saved from themselves by being made the degraded and miserable subjects of the papacy. And then, when the Jesuit shout of gratified revenge

(2) Hallam's "Middle Ages," chap. vii., p. 303; Dowling's "History of Romanism," p. 353; Du Pin's "Ecclesiastical History," vol. xii., p. 7.

That the classical reader may translate this celebrated bull for himself, it is given in the original, as follows:

"Uterque est in potestate ecclesiæ, spiritalis scilicet gladius et materialis. Sed is quidem pro ecclesia, ille vero ab ecclesia exercendus: ille sacerdotis, is manu regum ac militum, sed ad nutum et patientium sacerdotis. Oportet autem gladium esse sub gladio, et temporalem auctoritatem spiritali subjici potestati. Porro subesse Romano Pontifici omni humanæ creaturæ declaramus, dicimus, definimus, et pronunciamus omnino esse de necessitate fidei.”— Extrav., lib. i., tit. viii., c. 1. Apud Hallam and Dowling, ut supra.

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shall go up from Rome, and the debris of shattered popular governments shall be lying all around, the temporal sword will be drawn "at the will and pleasure of the priest," and he who shall dare to question that all this is the will of God, will be racked in every limb by the tortures of the Inquisition, or consumed by its re-enkindled flames.

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CHAPTER VIII.

Infallibility before the late Decree.-The Pope's Temporal Power not Divine.-The Italian People.-The Government of the Papal States.-Jesuitism.-Mutilation of Books at Rome. -Union of Church and State by Constantine. His Grant Supposititious. —He did not unite with the Church of Rome. -Rome was governed by Imperial Officers.-The Apostles had no Temporal Power.

It was asserted by Protestants generally, before the decree of papal infallibility was passed, that if that doctrine could ever obtain the approval of a general council, it would be employed to advance the favorite theory of the Jesuits, that the spiritual power of the pope includes the temporal as one of its necessary incidents, inasmuch as it belonged to the primacy of Peter, and was divinely conferred upon him. The Jesuits themselves practiced no duplicity upon this question, but openly asserted their doctrine with a confidence which would now seem to have been awakened by a perfect knowledge of their power over all the authorities of the Church, including the pope. Their boldness won them the victory, and they are now complete masters of the situation. All the energies of the Church, in so far as the pope is enabled to arouse them, are placed under their guidance; and even the venerable pontiff himself is spending the close of a long and honorable life in endeavoring to establish the doctrine they have maintained so earnestly as an essential and indispensable part of the true faith. With his vanity flattered by their caresses, and persuaded to believe that he stands in the place of God on earth, he omits no opportunity of declaring that he has been appointed by divine decree to direct and regulate all such secular affairs as pertain in any way to the Church, its faith, its discipline, and the universality of its sovereignty.

Of those within the Roman Catholic Church, who were unwilling to accept this doctrine, there were two classes: one denying the infallibility of the pope, and claiming it