THE PROTEUS-LIKE CHARACTER OF THE INQUISITION, BOTH IN ANCIENT AND MODERN TIMES.

When I asserted that the Inquisition had never undergone any change, that as it existed in the time of its founder, Innocent III., so it continued in the days of its renowned legislator, Paul IV., and in those of the fierce persecutors of good Christians, Pius V. and Gregory XII., and that we find it still preserving the same character, in our own time, under Gregory XVI. and Pius IX., I did not intend to lead my readers to suppose that it invariably, after having arranged its plans and established its system of laws, carried on its operations with the same uniform regularity; and in undeviating exactitude pursued its unchanging course, however baleful, with the steady progress of a planet in its orbit, without ever deviating from it in the smallest possible degree. No, such was not the idea I intended to give. In its spirit it has always been the same, and its laws have never undergone any change; but nothing is more varied, more uncertain, more changeable, than the manner in which it has acted to attain its purposes. With the same spirit and the same laws, the Inquisition of Rome is, nevertheless, different from that of Spain, and the Inquisition of the nineteenth century greatly varies from that of the three preceding centuries. The slaughter of the Albigenses and the Waldenses, that of the Moors, and the massacre of St. Bartholomew, are events, so similar to each other, that whoever has read of the first is little astonished at the second or the third. But between the perpetration of these acts it was expedient that at least the period of a century should intervene, in order that the people might have time to recover from the shock they had experienced, and be induced to receive fresh arguments in favour of a repetition of the same enormity. In the meanwhile a thousand other events took place of a totally different character. For example, Pius V., while he was burning his heretics in Rome, or drowning them in the Lagoons of Venice, while he persecuted the Moors in Spain, and sent his bands to destroy the Jews, made himself patron of the Knights of St. John of Jerusalem, who, after having been driven out of Rhodes, were dispersed abroad in various parts; he obtained for them the island of Malta; and lavished his bounty upon them with unsparing hand, in order that they might fortify themselves on that rock. Now what did these Knights of Malta become? The pirates of the Inquisition, founded by Dominic di Guzman. Yes; these crusaders, who assumed to themselves the title of Christian Knights, ended by becoming a pack of plundering blood-hounds, ever on the alert to hunt out their victims, and who, even now, do not blush to acknowledge themselves as the Familiars of the Inquisition; though so dishonourable do they know their trade to be, that they are obliged to carry it on under the mask of secrecy. But these heroes who still keep up the empty title of Knights of Malta, ingloriously end their degenerate career in the ante-chambers of the Vatican, as the Pope's guards; for the Holy Office, when they are too old for more active service, no longer takes any care of them, nor does it allow them the smallest pension. Many Roman institutions have in the same manner flourished and fallen away; others, although useless, still continue, through a difficulty in getting rid of them.

It is now about four centuries since Rome instituted monkish and knightly orders for the service of the Inquisition. The necessity for them was first found out after the Council of Constance, and increased after that of Trent. Martin V. was too dissipated to trouble himself much about it, but his successor, Pius II., who had witnessed the death of John Huss and Jerome of Prague, and who clearly saw the danger that threatened the Church of Rome, in the spirit and the voice that arose from the ashes of those holy men, felt himself called upon, in the year 1459, to institute an order of knighthood to be called after the name of Jesus, whose employment should be to war against the Turks, for in those days all were so called, who did not venerate the Church of Rome. Accordingly under such pretext they undertook to wage war against heretics of every description, whom, according to the Christian charity of the popes, it was their duty to exterminate. This order was not pleasing to Paul II. and was consequently abolished: but Alexander VI., that well-known monster of profligacy and crime, raised up a fresh body of knights, for the service of the Inquisition, which he placed under the protection of St. George, in the year 1492. These heroes could do no less than imitate the example of their unprincipled founder, and, in a very short time, gained for themselves an undesirable renown, for their deeds of the most abominable licentiousness. The succeeding Pope, however, laid them on the shelf. Leo X., in the year 1520, came forward with a new order of knights, under the patronage of St. Peter. It is well known that this pope lost no opportunity of putting this favourite saint of his forward, on all occasions where money was to be made of him. It was for the building of the church that bears his name that indulgences were sent for sale, into Germany and Switzerland. The new knights limited their services to the collecting of money for St. Peter, that is to say, for the Pope; this degraded order, however, soon died of decline. Paul III. felt more than any one the evils that were likely to arise from the Council of Trent, and the danger of what was called "reviving heresy:" in order therefore, to give greater activity to the Inquisition, he founded an order of chivalry, under the title of St. George of Ravenna, in the year 1538, the nominal duty of which was to war against heretics, but its real object was to renew the sanguinary scenes acted under Innocent III., and to repeat in Germany the slaughters of Dauphiny, Languedoc and Navarre. Fortunately, however, this pope became involved in a dispute respecting the celebrated exchange of the duchy of Parma and Plaisance, in favour of his natural son, Peter Lewis Farnese, and consequently, the Knights of St. George had to pacify the minds of those who were offended at such robbery and injustice; but it was found that this single order was not sufficiently powerful for the purpose, wherefore another was created in 1542, called the Order of the Lily, in order to reward such as readily submitted to the Papal authority in that matter.

But in the meanwhile the Reformers gained ground; Luther in Germany, and Zwinglius in Switzerland, made great progress. Paul III. had need of a society to oppose them; his knights were no longer equal to the task—it was impossible to resist, by force of arms, so rapid and wide-spreading an influence. Charles V., if he did not openly declare himself a reformer, was but little favourable to Rome; and Duke Frederic of Saxony, the most esteemed prince in Germany, was an open convert to Protestantism. It appeared necessary, therefore, that a society should be formed, which should present itself to the world as a religious body, to act in favour of the Holy See. A Spanish knight, weary of the occupation of war, and disgusted at the treachery of his mistress, had at that time offered up his sword on the altar of the Virgin, and devoted himself to her service, and he soon proved himself a fit champion for the necessities of the times. This Spanish knight was no other than Ignatius Loyola, who came to Rome in the year 1540, and became the founder of a religious order which, for the purpose of captivating the imagination of the whole Christian world, and to gain universal homage, assumed the title of The Company of Jesus! Every one would have thought that this order would have been of the same description as that which was founded a short time before by Gaetano Tiene, and that which soon afterwards owed its origin to Giuseppe Calassanzio. Now it is the deceptive policy of the Inquisition to make it appear that these knightly orders are for the purpose of defending Christians from the attacks of infidels; and also for the education of youth. But without doubt, the sole object of this grand piece of machinery is entirely the upholding of the papacy; indeed, the whole body of knights, as well as of friars, are nothing more nor less than servants of the Pope. In illustration of this fact, we read in the history of Pius IV., that in the year 1560, he founded an order of knighthood, under the title of St. John Lateran, and that the principal duty these heroes had to perform was that of carrying His Holiness on their shoulders, seated in his chair of state, with the privilege of kissing his most sacred foot, both before and after the ceremony. In subjecting his nobles to this degrading office, the Pope wisely considered that he was preparing them for the performance of any servile act that the future exigencies of His Holiness might require. The Roman people, however, turned the cross-bearing knights into ridicule, calling them Knights of the Foot, and the Pope saw with dissatisfaction that the order did not prosper. He determined, therefore, to invest them with fresh dignity, and decreed that every knight in service should also enjoy the title of Count Palatine, with the privilege of creating doctors in every department of science. This succeeded for a time; the knightly Counts were content to submit their shoulders to the sacred burden, and kiss the foot they carried; but the sarcasms of the Romans proved more powerful than the titles and honours of the Pope; the knights began greatly to disrelish their occupation, insomuch that the successor of Paul was obliged to stipend his titled porters still more liberally, or run the risk of not being carried at all.

Another curious fact connected with our subject may here be related. Pope Sixtus V. had, or pretended to have, a firm belief in the miracle of the Holy House of Loretto, which was stated to have occurred shortly before his time. Now many persons, with the Bishop of Recanati, a town a little way from Loretto, at their head, absolutely denied that such an event as that the house should have flown through the air, from Nazareth to Dalmatia, and finally to Loretto, had ever taken place. But the Pope was determined to uphold the truth of the miracle, and created an order of knights expressly to maintain and defend its authenticity; this was in the year 1586, and the order was named after the town of Loretto. Every knight, therefore, was bound to draw his sword in its defence, and to challenge to single combat whoever should venture to impugn its veracity. They were chiefly selected from the inhabitants of the province signalized by the event. This order continued in existence about a century, after which lapse of time, as no one appeared to think it worth his while to contend with Rome on the subject of the imposture, it was considered as useless, and was no longer kept up.

While these knightly orders were instituted on one hand, on the other, many fresh monastic bodies were established, under new denominations, and with different dresses; all, however, were employed by the Church of Rome to uphold her doctrines and her practice, even to fanaticism. If they were not both equally injurious to society, the only difference was that the one was dreaded from its open use of the sword, whilst the other excited fear from its secret machinations; as servants to the Inquisition they were all obedient alike.

And now a word or two with respect to these secret machinations which hitherto, it seems, people have been afraid to talk about. The monks, whether to their credit or not I leave others to decide, have proved themselves more doughty champions than the knights; inasmuch as the latter could never stand against ridicule, whereas the former have braved and overcome it; they have even derived strength from it: their disciples, moreover, are expressly taught to despise it, and through a long course of years a generation of men has been trained up, who are appalled by no dangers or difficulties, and are capable of confronting every obstacle, in the service of Rome.

The first experiment under this audacious system was made in the 13th century, when that knave Innocent III. bestowed on his church the renowned Order of St. Francis of Assisi. This holy brotherhood understood better than any other in the whole world how to live well at the public expense, without any possessions of their own, and without ever incurring labour or fatigue. The first principle they inculcate in their order is, that there is no disgrace in the act of begging. Fratres nostri non erubescant. Clothed with a coarse garment, bound round their waist with cord, with sandalled feet and shaven crowns, dirty and greasy, they are truly as lawful objects of ridicule, to all who behold them, as the grossest cynic was to the enlightened Athenians. Little, however, do they regard it; there are even among them not a few who imagine they present an engaging appearance in their strange garb, and pretend they would not exchange it for the gayer costume of the cavaliers. The Franciscans attach so much importance to their dress, that their rules enjoin the penalty of excommunication to any one who lays aside the holy vestment, or cuts off the sacred beard. It is considered a mortal sin for a Capuchin to assume the guise of a Zoccolante, and vice versÂ. This prohibition is equally in force with respect to all the monkish orders, and the neglect of it is considered as a species of apostasy.

When human beings are reduced to such fanaticism, both in principle and in practice, it is not to be wondered at if they are capable of any crime they may imagine it their duty to commit. The obedience a monk owes to his superior is more absolute than that of the soldier to his commanding officer, inasmuch as it wears the cloak of religion; the monk considers himself a spiritual soldier, and his obedience is based in superstition. Moreover, every monastic institution is a secret society, and a true monk should have the genius of a conspirator. He should love his own order before any other, and be ready to shed his blood in its defence. Every institution has its own particular saints. The Franciscan sees in St. Francis and St. Anthony the first saints in the whole world, the most favoured by the Virgin Mary, and the most fruitful in miracles; and on the other hand, the Dominican considers his St. Dominic and St. Vincent the paragons, the ne plus ultra of all sanctity and miracle-working. St. Dominic is not merely termed holy, he is denominated the most holy; Sanctissimus Pater Dominicus. Take one of these worthies, then, stolid by nature and rendered more so by his education, and place before him any sort of disgraceful work, and see if the Church of Rome will not be fully satisfied with her disciple.

From these societies the subtle and busy instruments for the extension of the Papal power have been selected; and by their means has Rome preserved her influence over the conscience, and extended her work of proselytism.

The knights, on the contrary, enjoyed too much liberty to remain long in the service of the priests. It was, therefore, often contemplated to unite the knightly with the monastic life; thus the Knights of St. John of Jerusalem considered themselves partly a military and partly a monastic order. Many professed chastity, poverty and obedience, and sometimes a fourth vow was added, that of making war against the infidels. But all this was insufficient to bring them completely under subjection; a life of still greater mortification was necessary, in order to humiliate and degrade the individual, and render him a mere automaton; and this was a life purely monastic. Whoever professes it, if he be sincere, ought to possess no faculty of willing or understanding, apart from that of his superiors; to whatever order he belongs he must bring himself to the persuasion that there is no hope for him in the mercy of heaven, unless he be obedient to them; who alone, according to the Romish doctrine, are responsible for his acts. At the last dread tribunal he believes it will only be demanded of him, has he been obedient?—this is all he has to look to; he who gives the order is alone answerable for its justice or its iniquity. Such is the teaching that these degraded beings are accustomed to receive. What its results are we need only look round those countries where it is most extensively carried on, to determine.

Now these so-called superiors ascend by regular degrees, and at their head is the Pope himself. An order emanating from him, quickly extends, by means of these subordinates, into any direction he chooses, through all its ramifications. Every one knows that his ministers amount to several hundreds of thousands, all belonging to the same system, sworn to obedience, and ready to undertake whatever may be required of them.

I will frankly confess my own private opinion of this organization. Doubtless it was planned by men of consummate ability. It is a diabolical invention to effect the greatest possible mischief. And such was the intention of the three or four popes who had a hand in its formation. Providentially for society, the succeeding ones were men of inferior genius, and did not see all its advantages. With respect to the present time, I should imagine there is little danger, as these gentry no longer enjoy the same credit as they did formerly. Moreover, in those countries where papistical doctrines predominate, the monks are held in the greatest disrepute: at least it is so in Italy, where they are well known; and I believe the case is the same in Spain. With respect to France, it is a matter of regret that they have renewed their former influence in that country, which, since the revolution of 1850, has become the reproach of Europe. Who would have believed that she would not only grant an asylum to Jesuits, but also become their defender and their partizan? It is, however, to be hoped that such a state of things cannot last long; and that this nation may at length recover from her delirium. This hope is founded on the conviction that he cannot in reality but detest the Papacy, which, at the present juncture, actually excites in the people no other sentiment than infidelity in everything pertaining to religion.

Now, with regard to England, so great was the enthusiasm of her Reformation in the fourteenth century, and such was the spirit of the people, and so firm their laws, that Rome had no longer any hope of regaining the country she had lost. Had it not been for Ireland, she would as soon have thought of establishing her empire in Jerusalem and Antioch, as in London or Edinburgh. Nevertheless, her hopes once more revived, on perceiving the good effects of her operations in 1829. The Emancipation Bill, in the estimation of Rome, opened the door for her return into England; and it was conjectured that in about thirty years, by adopting every possible means, the "good old times," such as they were in the early part of the reign of Henry VIII., might return.

The plan was no secret; in fact, about the same time the Jesuits renewed their operations. Pius VIII. was pope; a good old man enough in private life, but a great stickler for the Council of Trent. It was a serious grief to him that this sacro-santo Council was not law to the whole world. He was what the Romans call a good Canonist; indeed he was of opinion that the Canon Laws were the greatest possible blessing that the bounty of the Deity had ever bestowed upon mankind. And if such were his real opinion, independent of any personal interest or bias, no doubt he meant well in maintaining it. The Catholic Emancipation Act, therefore, quickly inspired him with the consolatory idea, that he should soon be able to introduce the Canon Laws of the Council of Trent into this kingdom, which, according to his view, was already preparing a return to Rome.

The Congregation of the Propaganda at the same time naturally fostered the idea of establishing a hierarchy of bishops and archbishops, in order to govern the Church of England according to the Romish laws. The project was a daring one, but there was work to do beforehand. Every colonist, before he plants, begins by preparing the soil. In like manner England had to be prepared to receive a Romish hierarchy. I imagine it was in the policy of Pius VIII. to prepare this ground in a better manner than it has been done by Pius IX. With another ten years of Jesuitical labour, their attempt would probably have obtained a better result, at least according to their own opinion; but it has pleased the Lord to confound their councils.

In what does this work of preparation consist? The grand secret of the Inquisition, the labour of the Jesuits, is to employ every means in their power that is most likely to secure their end. All the world knows that in the moral code of the Jesuits, which is also that of the Court of Rome, it is maintained that, provided the end sought be a holy and religious one, of which they make themselves the sole judge, ALL means whatever are good and lawful; and the reason, according to the doctrine of Thomas Aquinas, is, that our actions take their character from the end we have in view. Now the means employed to prepare England to receive the ecclesiastical hierarchy, with the Council of Trent, and the Canon Laws, on which her conversion depends,—the means, I say, are truth or falsehood, as may best serve; promises and threats, secret gifts, and hidden treachery; exaggerated praises to their friends, and the foulest calumny to those they believe to be their enemies. These are the means which the Inquisition invariably employs, in order to gain its end.

With respect to preparing England for the late coup de main, it was deemed expedient to arrange a grand Jesuitical mission to the two universities of Oxford and Cambridge. How well this mission succeeded, it is needless for me to bring proof. It is an acknowledged fact, that a number of clergymen of the Church of England have seceded to the Church of Rome since the year 1829. The rise and progress of Tractarianism and Puseyism, and the actual state of affairs, must be well known to all my readers. How many good-hearted people in England are now lamenting over the wounds that have been inflicted on their unhappy Church! God grant that they may one day,—and that day no distant one,—be healed!

Let us now inquire what the Roman Propaganda has achieved in this country from the year 1829 to 1850. It established, in the first instance, four apostolic vicariates, and subsequently, four others. The first four were entitled, "the district of London, the Western, the Central or Midland, and the Northern District:" the other four were established in the year 1840, and received the names of "the Eastern, Welsh, Lancaster, and York Districts." The eight bishops attached to these districts carried on their operations under the immediate directions and superintendence of the Propaganda—the principal organ of the Inquisition; and their schemes went on quietly enough, until some among them, more ambitious than the rest, and not calculating the danger there might be of losing all the fruits of their previous labour, took advantage of the Pope's weakness, and the ignorance of the greater portion of the cardinals, and hurried matters on to the termination of the plot which was not originally intended to explode so soon. The effect of this precipitation, however, has been to render their measures for the conversion of England altogether abortive. Providence, in its all-wise purposes, influenced a certain Doctor Wiseman, whose ambition of being created a cardinal had long tormented his soul, to lead the weak mind of Pius IX. to commit the egregious blunder which has ruined the whole scheme laboured at by the Romish Church, and the poor Jesuits, with so much toil and perseverance, to bring to perfection.

I call it ruining the whole scheme, since the object was to go on secretly with the work, until the fit opportunity should arrive, when all the preparations should be complete, and men's minds sufficiently prepared for the denouement. If they could have continued their Jesuitical operations at the two universities for another ten years, the doctrines of the English clergy, and the Liturgy of the Church of England would have become altogether papistic. These delightful Tractarians, full of affection for the sister church, as they term that of Rome—full of admiration for the magnificence of her rites and ceremonies—impressed with respect for her worldly authority, and with veneration for her assumed apostolic succession, would readily have bowed to auricular confession, and would have admitted their belief in the real presence, and consequently in the efficacy of the sacrifice of the mass. As to the vow of celibacy, there were hopes held out that the Pope might be induced to modify it; so that there should no longer be any obstacle in the way of a complete fusion of the two churches, provided his holiness would recognise the English hierarchy. Such, until the present outbreak, were the dreams of the Puseyites.

But instead of all this, the whole affair is lost through the folly of the Pope and the ambition of Dr. Wiseman! An injudicious bull, in an unlucky moment, gave premature existence to the famous hierarchy; and, to complete the blunder, elevated the primate to the rank of cardinal. Not even in any Catholic country can Rome create a cardinal without the consent of the monarch, neither can she send bishops without the permission of the government: otherwise, they would be speedily sent back. In other Protestant countries, the affair is settled by treaty; but no such precaution exists with respect to England: still no pope, who had a grain of sense, would ever have dared to send to it, in so unlooked-for a moment, and without any previous notice, a batch of twelve bishops, with a cardinal at their head! Could a greater insult be offered, or a mark of more supreme contempt? By it the Pope has turned the English Government into ridicule, ignored the Anglican Church, and declared that he alone is the spiritual head of the country, and that he will govern it accordingly. It is, therefore, assuredly the part of England to give the Pope a proper reply to his arrogance, and not only to show a just resentment of the present insult, but at the same time to prevent its ever occurring again.

Now what has been the conduct of the Inquisition with respect to England? What has the cabal of Jesuits been about? Whenever Rome expects to meet with opposition, she invariably has recourse to indirect means to gain her ends. For example, it is her object to overthrow the Church of England. She conducts her operations in a twofold manner,—by endeavouring to pervert its ministers, and by exciting them to hostilities against the Dissenters. Indeed, the conflicting spirit between the two parties is greatly aggravated by the increasing corruption of the clergy. Within the last twenty years the Church of England has experienced immense losses, without knowing from what part her enemy assailed her. And now that the Jesuitism is discovered, what attempts are not made to conceal its existence! Up to 1850 it was the fashion for the clergy of the High Church party to profess Puseyism. I have frequently been shocked by hearing sermons from reverends and right reverends, openly in favour of Romish doctrines. At the present moment, however, they are all ashamed of having appeared to favour them. The bishops, who at first boldly advocated Tractarianism, both in doctrine and practice, are now as zealous in opposing it, and the journals are full of their correspondence with such of their clergy as have publicly been accused of Puseyism.

All this is most skilfully turned to account by the Jesuit Propaganda, who regularly correspond with, and receive their instructions from, the Inquisition at Rome. The English bishops, without being aware of it, have in their train their missionary from Rome, who, although he may not belong, ipso facto, to the company of Ignatius Loyola, is nevertheless in essence a rank Jesuit; and may probably be one of their own clergy, nay, even their own private secretary. Who shall say such emissaries are not to be found also in the public offices of the Government, nay, in the very court of her Majesty, the Queen of these realms? The Jesuits find their way into the highest society in the kingdom, introduced by foreign ministers, who place them in families as tutors and teachers of languages. I myself know several Italians who profess to teach, who call themselves liberals, in fact, who state that they are my intimates; and with such pretences they get into respectable families with whom I am acquainted, who consequently trust to them, receive them into their houses, invite them to their tables, and allow them to converse with their children. Many of these are Jesuits, or their friends, who are recommended by them. It is to be noted that among the Italians at present in London, who teach their own language, the partisans of the Jesuits are they who are the most encouraged, get the most pupils, and receive the highest payment. So that it frequently happens that the worthless and the ignorant find abundance of employment, whilst the deserving and the learned starve, for want of anything to do.

The Jesuits secretly spread the most atrocious calumnies against those who oppose them, whilst others they load with extravagant praise. For example, there are a few Italians here in London, who, like myself, have, through conviction of its errors, abandoned the Church of the Popes and the Jesuits. We are all of us loaded with abuse, and persecuted in every possible manner; I in particular am the butt for all their shafts. According to their representations, I have been guilty of all imaginable crimes, but of these crimes no proof whatever is offered; even witnesses suborned for the purpose have failed to establish them. For my own part, I have treated my slanderers with disdainful silence; others, however, have taken up my cause. A Cardinal, who is at the head of these calumniators, has had the lie publicly given to him. Any but a Cardinal or a Jesuit would have been indignant at such an accusation. I mention these things to show what is the work of the Inquisition now going on in this country. Here they cannot imprison men, or torture them, or burn them alive; still they have lies, calumnies, and treachery to resort to; they sow discord among families, separate friends, and everywhere foment dissension and strife. They are unable to destroy Protestantism in England, but they excite the various religious sects to wage war among themselves, and then declare, in the face of all Europe, that the Protestants of England and Scotland endeavour to destroy each other. How often have I heard it said in Italy, "Oh! the Protestants cannot exist much longer; they are perpetually at variance among themselves; they will be ruined by their own dissensions." But the Divine Providence will protect them from this fate, however artfully their enemies endeavour to keep their disagreements alive. Still all this discord has considerably weakened the Reformers, and retarded their progress; and if the Jesuits have not succeeded in attaining their desired object, it is not because their plans were not well arranged, or their mode of carrying them out effective, but simply because the Almighty has willed it otherwise.

It is curious to observe with what malignant artifice they arrange the threads of their meshes. True followers of the Inquisition, they feign to be strenuous advocates for liberty, and are the first to call out for it. What was the plea for Catholic Emancipation?—religious liberty. Unquestionably the Inquisition desires to have religious liberty in England, in Scotland, and in Ireland; and to obtain it, pays court to, and unites with the dissenters, who being desirous of the same privileges, naturally join their votes against the party that opposes them. But does the Inquisition desire to see the same religious liberty in Italy, in Spain, or in Germany? No indeed: throughout the whole of the continent it cements itself in the strictest bonds of union with every government that oppresses the people. It sits by the throne of the Emperor of Austria, by the side of kings and queens, and even of presidents of republics. But in England, on the contrary, it flies from the Houses of Parliament, and the palaces of royalty, and betakes itself to the manufactories of Manchester, Birmingham, Liverpool, Bristol, and Sheffield. Upon the continent it employs every possible means to be absolute, in spite of the people, while in the British dominions it associates with, and makes friends of the discontented and rebellious of every denomination, crying, "Brethren, we are an oppressed people; they who oppress us, oppress you also. A luxurious and extravagant court, a weak and improvident ministry, and a parliament where our masters are our representatives; these are our tyrants and yours. We are loaded with taxes, which are continually on the increase. Scarcely can the working man find the means of existence. The Church swallows up all our profits, and serves no other purpose than to foment scandal and division. Let us unite our forces, and attack our adversaries. Liberty is the people's right." Such is the language of the Jesuits to the Chartists, and such the proclamations of Dr. Wiseman and Co. in their appeal "to the good sense of the people of England."

With whom did the liberal party in parliament vote? was it not with the Catholics? It would scarcely be believed in Italy, that the Jesuits could induce the liberals of this country to join with them under the idea of gaining greater liberty, when their real object was to re-establish among them, as far as it was possible, the power of the Inquisition, even under the mask of freedom.

It was the Inquisition that, under Gregory XVI., bestowed a benediction in Muscovy on the troops of the Czar against the unfortunate Poles, and which, under Pius IX., celebrated the defeat of the Hungarians by the armies of Austria and Russia. The same Inquisition, which is capable of any enormity, is at the present moment on the point of exciting the ignorant and desperate rabble of Ireland against the British parliament. It would not surprise me to see ere long the affair of the Sonderbund of Switzerland renewed in Ireland and in England, occasioned by a few wretched bishops, as it took place in the former country on account of a few unworthy Jesuits. The real object of all this disturbance is to introduce into the country the government of Rome. All might have been prevented in the year 1815, when the Protestant powers made such haste to reseat the Pope on the throne, and a still better opportunity was neglected in the year 1849, when, the Romans having legitimately deposed the Pope from the government, after his desertion of his people, foreign powers were allowed to invade the country, and to bombard Rome and two other principal cities of the state, to restore to him his justly forfeited temporal power. And could not this invasion have been prevented? And why was it not done? Was it not an offence against the Almighty? And will it not be visited, sooner or later, with the punishment due to it? This question naturally suggests itself to the minds of those who now, in virtue of their faith, feel themselves called upon not only to resist and to protest against it, but also to place every possible impediment to the further progress of the Inquisition of Rome.