Far too little consideration is generally given, even by careful students of history, to this assumption of equality with Christ--this vain pretense of a state of divine perfection which recognizes a single human being as possessing upon earth the authority of God. Undoubtedly it is true that multitudes of individuals, of good intentions, have been misled by it into the false belief that the most prominent feature in the plan of Christ's atonement was the substitution for himself of a mere man, to whom alone, of all mankind, he assigned his own divine attributes. The original suggestion of such a proposition must have startled the Christian mind; and its establishment as an article of faith may be intelligently accounted for by the fact that the superstition and ignorance of the Middle Ages enabled monarchism in Church and State to perpetuate itself by requiring this dogma to be accepted as revealed by Christ himself. In evidence of its repugnance to the common sense of mankind, it is proper to observe that the Christian world has ever since labored hard to get rid of the delusion, and would in all probability long since have done so, but for the society of Jesuits, which has ceaselessly maintained it as an essential part of its machinery. That it is condemned and repudiated by reason, it requires no argument to prove in this enlightened age. If the Creator had designed that he should have such a representative upon earth after the ascension of Christ, he would have imparted his divine attributes to him by such manifestations of his own power as the world could not misunderstand--either by such simple and peaceful incidents as attested the birth and divinity of the Savior, or by such convulsions of nature as accompanied the delivery of the tables of the law to Moses. In the entire absence of any visible and intelligent evidences whatsoever of this divine purpose, the pretension of it, as the mere means of acquiring authority over others and exacting obedience from them, is nothing less than presumptuous and vainglorious impiety. It seeks to dethrone God by abolishing the bar of judgment, where he has announced that all mankind shall appear; for what is it less than this to say that conformity to the commands of the Jesuit general assures, beyond any peradventure, admission to the kingdom of heaven? God manifestly reserved to himself this great prerogative; and he who claims it as pertaining to an earthly office of man's creation, arraigns the divine authority, and insults the Majesty of heaven by requiring that the Creator shall abdicate his throne. If, moreover, God had intended to confer divine attributes upon any individual man, it is contrary to a just estimate of his character, as well as to all human experience, to suppose he would have chosen the general of a society which has from its origin been a byword of reproach among the nations, upon which such a heavy weight of odium has rested that it has been