But this prudent step did not avert the wrath of the now dominant ultramontane section. In 1873 a brief pastoral was issued by all the bishops condemning Catholic Liberalism in vague but sweeping terms. Two years later another joint pastoral, that of September 22, 1875, went into the whole question elaborately. Catholic Liberalism, that subtle serpent, was again denounced. The right of the clergy to intervene in politics was again upheld, whether in neutral matters in which they, like all other citizens, should have a voice, or in matters affecting faith or morals or the interests of the Church. In the latter case the clergy should declare with authority that to vote in this or that way is a sin, exposing the offender to the penalties of the Church. In a letter issued a year later Archbishop Taschereau modified these pretensions, but the assault went on. Regarding the identity of the Catholic Liberals in question both pastorals were silent, but not silent were many of the clergy who interpreted them to their flocks. The cap fitted the Liberal party and its chiefs, they averred, and good Catholics must govern themselves accordingly. This determined attempt of a section of the {46} clergy to use the influence they possessed as spiritual guides to crush one political party aroused the most moderate sections of the Liberals to counter-attacks. The election law of Canada, copied from that of England, forbade the use of undue influence in elections, and undue influence had been said to include use by ecclesiastics of their powers to excite superstitious fears or pious hopes. Baron Fitzgerald had declared in the Mayo case in Ireland, in 1857, that the priest must not use threats of punishment here or hereafter, must not threaten to withhold the sacraments or denounce voting for any particular candidate as a sin. The Liberals of Quebec had no desire to deny the priest the same rights as other citizens enjoyed, of taking part in the discussion of any political question whatever, and using all the powers of persuasion to secure this end. But, they insisted, for a priest to threaten eternal punishment was as much a case of undue influence as for an employer to threaten to dismiss a workman if he would not vote for a certain candidate, and as just a ground for voiding an election. The matter was pressed to a decision in appeals against candidates returned in two federal by-elections, in Chambly and Charlevoix, and {47} in one provincial election, in Bonaventure. In these instances the proof of open partisanship and open use of ecclesiastical pressure was overwhelming. 'The candidate who spoke last Sunday,' declared one priest in Chambly, 'called himself a moderate Liberal. As Catholics you cannot vote for him; you cannot vote for a Liberal, nor for a moderate Liberal, for moderate is only another term for liar.' 'The Church has condemned Liberalism, and to vote against the direction of the bishops would be sin,' declared another.