concern—it is not our business to decide which of the two infallibles was wrong,—all that we may leave to those who believe in their infallibility. The one important fact for us is this, that Pope Pius VII. re-established the Order in 1814, and that his Bull remains to this day unretracted in the archives of the Vatican. It is also important to observe that he did it with these moral enormities fully in view. Of course, as an infallible person, he must have known Jesuit doctrine through the simple power of his own infallibility; but even if that had failed him, he had in the archives of the Vatican the language of Clement stating distinctly:—“And further, concerning the use and exposition of certain maxims, which the Holy See has with reason proscribed, as scandalous and manifestly contrary to good morals.” So that our heavy charge against the Popedom is, that with all these facts clearly in view, the Pope put his seal and sanction upon the Company. He ordained that these letters of his should be “inviolably observed in all time coming,” and accordingly to this hour they are in force. He declares that he should “consider it a great crime against God if, amidst these dangers of the Christian republic, he neglected the aids which the especial providence of God had placed at his disposal;” a crime, that is, to neglect the aid of an Order which breaks down truth by the doctrine of probabilities, and gives a loose rein to every sinful action by the licentious theory, that in the midst of crime the intention may be pure. Are these, then, the weapons, and are these the principles, on which the Church of Rome relies for the maintenance of power? and if they be,—I ask the question fearlessly, Can it be the Church of God? Do not now perplex your minds by a few hard texts, or the nice subtilties of acute controversialists. But look at the great, broad, and admitted features of Jesuitical morality; and then look at the Papacy leaning for support on that very Order, though all its principles are open and exposed before the world, and decide, can that Papacy be the Spouse of Christ?—can that be the truth of God, which leans on such a system for its support?—can he be the Vicar of our blessed Lord who gives his unqualified sanction to a Society acting on such principles? to a body of men the very essence of whose system is that they are ready to declare black white, and white black, at a bidding of the Pope? {57} CHAPTER VI. RELIGION.