The case being so, where, I ask, are you entitled to look for justice, if not at Rome? This is her throne: here she sits, or should, according to the theory of the popedom, high above the disturbing and blinding passions of earth, serenely calm and inexorably true, weighing all actions in her awful scales, and giving forth those solemn awards which find their response in the universal reason and conscience of mankind. If so, what mean these dungeons? Why these trials shrouded in secrecy? Why this clanking of chains, and that cry which has gone up to heaven, and which pleads for justice there? Come near, I pray you, and look at the Pope's justice; enter his tribunals, and see the working of his courts; listen to the evidence which is there received, and the sentences which are there pronounced; visit his dungeons and galleys; and then tell me what you think of the administration of this man who styles himself God's Vicar. Let me first of all give prominence to the fact that in the Papal States there is no _civil_ code. It is a purely _spiritually_ governed region. The Church sustains herself as judge in _all_ causes, and holds her law as sufficiently comprehensive in its principles, and sufficiently flexible and practical in its special provisions, to determine all questions that can arise, of whatever nature,--whether relating to the body or the soul of man, to his property or his conscience. By what is strictly and purely church law are all things here adjudicated, for other law there is none. That law is the decretals and bulls of the popes. Only think of such a code! The Roman jurisprudence amounts to many hundreds of volumes, and its precedents range over many centuries, so that the most plodding lawyer and the most industrious judge may well despair of ever being able to tell exactly what the law says on any particular case, or of being able to find a clue to the true interpretation, granting that he sincerely wishes to do so, through the inextricable labyrinth of decisions by which he is to be guided. This law was made by the Church and for the Church, and gives to the citizen, as such, no right or privilege of any kind. Whatever rights the Roman possesses, he possesses solely in his character of Church member; he has a right to absolution when he confesses; a right to the undisturbed possession of his goods when he takes the sacrament; but he has no rights in his character of citizen; and when he falls out of communion with the Church, he falls at the same time from all rights whatever. He is beyond the pale of the Church, and beyond the pale of the law. Our freethinkers, who are so ready to fraternise with the Romanists, would do well to consider how they would like this sort of regimen.