The success of such efforts was attested in the south of France by the great extension of the Albigenses, and the prevalence of Manichean doctrine. The University of Paris was obliged to limit the number of its doctors in theology to as few as eight, from misgivings about the orthodoxy of its divines generally. The narrative of Simon of Tournay, struck dead for crying out after lecture, “Ah! good Jesus, I could disprove Thee, did I please, as easily as I have proved,” whatever be its authenticity, at least may be taken as a representation of the frightful peril to which Christianity was exposed. Amaury of Chartres was the author of a school of Pantheism, and has given his name to a sect; Abelard, Roscelin, Gilbert, and David de Dinant, Tanquelin, and Eon, and others who might be named, show the extraordinary influence of anti-Catholic doctrines on high and low. Ten ecclesiastics and several of the populace of Paris were condemned for maintaining that our Lord’s reign was past, that the Holy Ghost was to be incarnate, or for parallel heresies. Frederick the Second established a University at Naples with a view to the propagation of the infidelity which was so dear to him. It gave birth to the great St. Thomas, the champion of revealed truth. So intimate was the intermixture, so close the grapple, between faith and unbelief. It was the conspiracy of traitors, it was a civil strife, of which the medieval seats of learning were the scene. In this day, on the contrary, Truth and Error lie over against each other with a valley between them, and David goes forward in the sight of all men, and from his own camp, to engage with the Philistine. Such is the providential overruling of that principle of toleration, which was conceived in the spirit of unbelief, in order to the destruction of Catholicity. The sway of the Church is contracted; but she gains in intensity what she loses in extent. She has now a direct command and a reliable influence over her own institutions, which was wanting in the middle ages. A University is her possession in these times, as well as her creation: nor has she the need, which once was so urgent, to expel heresies from her pale, which have now their own centres of attraction elsewhere, and spontaneously take their departure. Secular advantages no longer present an inducement to hypocrisy, and her members in consequence have the consolation of being able to be sure of each other. How much better is it, for us at least, whatever it may be for themselves (to take a case before our eyes in Ireland), that those persons, who have left the Church to become ministers in the Protestant Establishment, should be in their proper place, as they are, than that they should have perforce continued in her communion! I repeat it, I would rather fight with unbelief as we find it in the nineteenth century, than as it existed in the twelfth and thirteenth. 3.