In the times before the Reformation the temporal affairs of Governments were required to conform to the commands of the ecclesiastical authority--that is, the pope--and it was held to be a necessary and essential part of religion that this union should be continued, no matter what might be the degree of popular ignorance and humiliation. The founders of our Government started out upon a different theory, believing it to be their duty to separate "the things of God" from "the things of Cæsar," so that each could reach perfection in its own distinct sphere. Therefore, it is clear that a _politico-religious_ party in this country, pledged to unite Church and State in Italy, against the expressed will of the Italian people, not only must oppose one of the fundamental principles of our Government, but disturb the public peace. To my mind it is also clear that a nation acts politically, and not religiously, when it decides upon the structure of its temporal Government--that is, whether its affairs shall be managed by an absolute or elective monarch, or by machinery provided by a written constitution. I have, therefore, refrained from the discussion or criticism of religious belief--as it is understood in the American sense--any further than it is made the pretext for the reversal of this opinion, so generally prevalent in this country. It would be an evil day for the people of the United States if they should be persuaded to permit any power whatsoever, whether temporal or spiritual, at home or abroad, to share with them any portion of their political authority, or to dictate, in any degree, the measures of their civil polity. In reminding those into whose hands this volume may chance to fall, of their obligations of citizenship under our popular form of government, I have found it absolutely necessary to portray the character of the Jesuits, but for whom, in my opinion, there would be but little to disturb us. This society has nothing in common with American ideas or principles. It represents monarchism in its most despotic and obnoxious form, by requiring each of its members to impersonate the most abject servility, and to accept this humiliation as an absolutely necessary part of religious faith. It has had a history unlike that of any other society in the world. In pointing out its origin and tracing its footprints among the nations, I have relied upon the most undoubted authority, much of which is furnished by Jesuit authors. A careful examination of the evidence will leave the mind of the reader in no doubt as to the odium which rested upon the society from the beginning, as well as the manner in which it has disturbed the quiet of the nations, defied the popes themselves when adverse to them, and disregarded the interest, welfare, and harmony of the Church it professed to serve, when required by its general.