Massachusetts and New Haven, for a time only church members could exercise the full powers of citizenship. The legislatures of the New England colonies convoked even the church synods. These were truly “Evangelical” times, and after these do the “Evangelicals” hanker. So late even as 1779 tithes were collected by law in some of the colonies. In fact, it was only in 1818 that the separation of church and state was effected in Connecticut. But in those days the Catholics were few, and nobody feared them. If they had been as numerous and formidable then as they are now, the disestablishment would never have been accomplished. These were the halcyon days when, in the words of Rev. Mr. Fremantle, already quoted, “the Christian nation was a church,” “the true ruling elders of which were statesmen, judges, and officers who bore the supreme mandate of the whole Christian community.” What a yearning there is for the return of those good times when none but “Evangelicals” may hold office to defraud the revenue, invest in Crédit Mobilier stock, or manage banking houses for the purpose of swindling credulous “Evangelical” depositors! It is timely to warn all good citizens against the Protestant effort to restore the state‐church system of the early colonies. The Rev. W. H. Campbell, D.D., of New Brunswick, at one session of the “Alliance” said: “Revolution has everywhere borrowed the force of its political ideas from the Protestants of the XVIth century.” Never was language more correct. Rebellion against lawful authority, the overthrow of legitimate governments, the subversion of civil society, the destruction of law and order in modern times, are all traceable to Protestant principles. Nor can you ever tell where they will stop. As there is no fixity or certainty or unalterable code of doctrine or morals in Protestantism, a statesman can never tell when its councils will be impelled by whim, fanaticism, or prejudice. There is no telling but that the Protestant assembly which to‐ day favors the state to‐morrow will be in revolt against it. It has been on the side of unbridled license, of the extreme of liberty; and, again, it has been the creature, the slave, the blind instrument of despotism. A statesman always knows what to expect from the Catholic Church and her assemblies. Her principles are patent, her system plain, her doctrines unchanging, her secondary discipline modifiable according to law or necessity, but only by the spiritual power. She is always conservative, never revolutionary. She gives to Cæsar what belongs to him, but no more. She makes a reserve in her allegiance to the state: she reserves the rights of God, the rights of conscience. She must obey God rather than men when men try to alter or subvert God’s revelation. If the state wishes to persecute her, it may begin at once. She has nothing to hide from the state; and she will alter nothing of her doctrines. If the state dislikes her, at any rate she is an open foe.