"I do solemnly swear on the Holy Evangelists, and "before Almighty G.o.d, to defend the domains of St.

"Peter against every aggressor; to preserve, augment "and extend the rights, honors, and privileges of the "Lord Pope and his successors; to observe, and with all "my might to enforce his decrees, ordinances, reserva- "tions, provisions, and all dispositions whatsoever; "to persecute and combat, to the last extremity "heretics and schismatics, and all who will not pay "the sovereign Pope all the obedience which he shall "require."

The remainder of this oath is similar to the foregoing Jesuistical oath.

The priests of Maynooth, who form the vast majority of Catholic priests in this country, a.s.sume the following obligation to the church:

"I, A. B., do declare not to act or conduct any mat- "ter or thing prejudicial to her, in her sacred orders, "doctrines, tenets, or commands, without leave of its "supreme power, or its authority under her appoint- "ment; being so permitted, then to act, and further "her interests, more than my own earthly good and "earthly pleasures; as she and her head, His Holiness "and his successors, have, or ought to have, the supremacy "over all kings, princes, estates, or powers "whatsoever, either to deprive them of their crowns, "or governments, or to set up others in lieu thereof, "they dissenting from the mother church and her com- "mands."

It is said that by rescript of Pope Pius VII., in 1818, the clause relating to "heretics" in the bishop's oath, is omitted by the bishops subject to the British crown. It is also omitted in the following oath, published by the Nashville American Union, April 6, 1856:

"I, N.. elect of the church N., shall be from this "hour henceforward obedient to Blessed Peter the "Apostle, and to the holy Roman Catholic Church, and "to the most blessed father Pope N., and to his succes- "sors canonically chosen. I shall a.s.sist them to retain "and defend, against any man whatever, the Roman "Popedom, without prejudice to my rank; and shall "take care to preserve, defend and promote the rights, "honors, privileges, and authority of the holy Roman "Church, of the Pope, and his successors aforesaid.

"With my whole strength I shall observe, and cause to "be observed by others, the rules of the Holy Fathers, "the decrees, ordinances, or dispositions and mandates "of the Apostolic See."

The next clause declares the willingness of the bishop to attend synods, give an account to the pope of every thing appertaining to the church and his flock, and obey such apostolic mandate as he shall receive. The oath concludes thus:

"I shall not sell, nor give away, nor mortgage, "enfeoff anew, nor in any way alienate the possessions "belonging to my table, without the leave of the Ro- "man Pontiff. And should I proceed to any alienation "of them, I am willing to contract, by the very fact, "the penalties specified in the const.i.tutions published "on this subject.'

The Sanfideste's oath, exacted by Pope Gregory of his military forces, was as follows:

"I swear to elevate the altar and the throne upon the "infamous Liberals, and to exterminate them without "pity for the cries of their children, or the tears of "their old men."

William Hogan, speaking of the instructions given him previous to his embarkation for America, by his bishop, describes it as follows:

"Let it be your first duty to extirpate heretics, but be cautious as to the manner of doing it. Do nothing without consulting the bishop of the diocese in which you may be located, and if there be no bishop there, advise with the metropolitan bishop. He has instructions from Rome, and he understands the character of the people. Be sure not to permit the members of the holy church who may be under your charge to read the Bible. It is the source of all heresy. Wherever you see an opportunity of building a church, make it known to your bishop. Let the land be purchased for the Pope, and his successors in office. Never yield or give up the divine right which the head of the church has, by virtue of the keys, to the command of North America, as well as every other country. The confessional will enable you to know the people by degrees; with the aid of that _holy_ tribunal, and the bishops, who are guided by the spirit of G.o.d, we may expect at no distant day, to bring over North America to our holy church."--_Synopsis_, pp.110, 111.

The atrocious doctrine that it is proper to equivocate, to dissimulate, and to deceive by mental reservations, is boldly defended by the highest authorities of the Catholic church. Dens says: "Notwithstanding it is not lawful to lie, or to feign what is not, however, it is lawful to dissemble what is, or to cover the truth with words, or other ambiguous or doubtful signs, for a just cause, and when there is not a necessity of confessing."--(Theol., vol. 2, p. 116). Again, he says: "The Vicar of G.o.d, in the place of G.o.d, remits to man the debt of a plighted promise."--(lb., 4: 134, 135). St. Liqnori says: "It is certain, and a common opinion among all divines, that for a just cause it is lawful to use equivocation, and to confirm it with an oath."--(Less. 1, 2, ch. 41, n. 47).

The obligation of all oaths of allegiance in conflict with the papal clerical oaths, or the interests of the pope, are declared by the universal authority of the church to be null and void. Dens says: "All the faithful, also bishops and patriarchs, are bound to obey the Roman pontiff. The pope hath also not only directive, but coactive power over the faithful."--(De Eccles. No. 94, p. 439). Pope Urban, elected in 1087, says: "Subjects are not bound to observe the fealty which they swear to a Christian prince, who withstands G.o.d and the saints, and condemns the precepts."--(Pithon, p. 260). Pope Gregory IX says: "The fealty which subjects have sworn to a Christian king, who opposes G.o.d and his saints, they are not bound by any authority to perform."--Decret., vol. 1, p. 648). Again he says: "An oath contrary to the utility of the church is not to be observed."--Vol. 2, p. 358.) And again he a.s.serts: "You are not bound by an oath of this kind, but on the contrary you are freely bid Good-speed in standing against kings for the rights and honors of that very church, and even in legislatively defending your own peculiar privileges."--(Vol. 2.. p. 360). Bronson, speaking of the church says: "As the guardian and judge of law she must have power to take cognizance of the State, and to judge whether or not it does conform to the condition and requirement of its trust, and to p.r.o.nounce sentence accordingly."--(Rev. Jan. 1854) Pope Pius V., in relation to Queen Elizabeth, said: "We do declare her to be deprived of her pretended right to the kingdom, and of all dominion whatsoever; and also the subjects sworn to her to be forever dissolved from any such oath." Pope Innocent III., elected in 1198, "Freed all that were bound to those who had fallen into heresy, from all fealty, homage, and obedience."--(Pithon, p. 24).

Bronson says: "Rome divided her British territory into dioceses, and sends cardinals to London, notwithstanding the laws that England shall not thus be divided."--(Rev., April, 1854). The trustees of the church of St. Louis, at Buffalo, N. Y., having refused to comply with the canons of the Council of Trent in violating the trust laws of the State of New York, the bishop proceeded to excommunicate them. In consequence of this conduct, the legislature of 1855 pa.s.sed an act defining ecclesiastical tenure. In a letter of Bishop Hughes, dated March 28th, 1855, and published in the _Freeman's Journal_, respecting this law, he says: "Now in this it seems to meddle with our religion, as well as our civil rights; and we shall find twenty ways outside the intricate web of its prohibitions for doing, and doing more largely still, the very thing it wishes us not to do."

A curious and very objectionable feature of the papal monarchy is, a system of searching espionage which it attempts to establish over society. In addition to the confessors and spiritual guides by which the pope seeks to discover the thoughts, and direct the conduct of his Catholic subjects, he employs a set of men and women who, in the capacity of servants scrutinize the domestic affairs of non-Catholics, mark, their conversation, and communicate-all important facts through their superior, to him at Rome. As an ill.u.s.tration of the disrespectful inquisitiveness, and base incivility of this department of the papal government, we submit the following facts furnished by William Hogan:

"Soon after my arrival in Philadelphia," says he, "I became acquainted with a Protestant family. I had the pleasure of dining occasionally with them, and could not help noticing a seemingly delicate young man, who waited at the table.... Not long after this a messenger called at my room to say that Theodore was taken ill, and wished to see me. I was then officiating as a Romish priest, and calling to see him was shown up stairs to a garret room, into which, after a loud rap, and announcement of my name, I was admitted....

"He deliberately turned out of his bed, locked the door, and very respectfully handed me a chair, and asked me to sit down as he had something very important to tell me.... 'Sir, you have taken me for a young man, but you are mistaken; I am a girl, but not so young as I appeared in my boy's dress. I sent for you because I want to get a character, and confess to you before I leave the city.' I answered, 'You must explain yourself more fully before you can do either.' I moved my chair farther from the bed, and tightened my grasp on a sword-cane which I carried in my hand. 'Feel no alarm,' said the now young woman, 'I am armed as well as you are,' taking from under her jacket an elegant poignard. 'I will not hurt you. I am a lay sister belonging to the order of Jesuists in Stonyhurst, England, and wear this dagger to protect myself. There was no longer any mystery in the matter. I knew now where I was, and the character of the being that stood before me. I discovered from her that she had arrived in New Orleans some time previous, with all due recommendation to the priests and nuns of that city.... They received her with all due caution as far as could be seen by the public; but privately in the warmest manner. Jesuists are active and diligent in the discharge of duties to their superiors., and of course this lay sister, who was chosen from among many for her zeal and craft, lost no time in entering on her mission. The Sisters of Charity took immediate charge of her, recommended her as a chambermaid to one of the most respectable Protestant families in that city, and having clothed her in an appropriate dress, she entered on her employment.... So great a favorite did she become in the family, that in a short time she became acquainted with all the circ.u.mstances and secrets, from those of the father to those of the smallest child.

"According to the custom universally in vogue, she kept notes of every circ.u.mstance which may tend to elucidate the character of the family, never carrying them about her, but depositing them with the mother abbess especially deputed to take charge of them..... Thus did this lay sister continue to go from place to place, from family to family, until she became better acquainted with the politics, the pecuniary means, religious opinions, and whether favorable or not to the propagation of popery in this country, than even the very individuals with whom she a.s.sociated.... This lay sister, this excellent chambermaid, or lay Jesuist sister, wished to come North to a better climate....

"Americans can be gulled. The _Sisters of Charity_ have always in readiness some friend to supply them with the means of performing _corporeal acts of mercy_. This friend went around to the American families where this chambermaid had lived from time to time, told them she wanted to come as far as Baltimore, that it was a pity to have her travel as a steerage pa.s.senger; a person of her virtue and correct deportment should not be placed in a situation where she might be liable to insult and rude treatment.... A handsome purse was soon made up, a cabin pa.s.sage was engaged, and the young ladies on whom she waited made her presents of every article of dress necessary for her comfort and convenience. She was the depository of all their love stories; she knew the names of their lovers,... and if there were secrets among them they were known to her; and, having made herself acquainted with the secrets of New Orleans, she arrived in Baltimore.... She took possession of a place as soon as convenient, and spent several months in that city....

Having now become acquainted with the secret circ.u.mstances of almost every Protestant family of note in Baltimore, and made her report to the mother abbess of the nunnery of her order in that city, she returned to the District of Columbia, and after advising with the mother abbess of the convent, she determined to change her apparent character and apparel.

"By advice of this venerable lady and holy prioress, on whom many of the wives of our national representatives, and even grave senators, looked as an example of piety and chast.i.ty, she cut her hair, dressed her in a smart looking waiter's jacket and trowsers, and with the best recommendations for intelligence and capacity, applied for a situation as Waiter in Gadsby's Hotel, in Washington city. This smart and tidy looking young man got instant employment.... Those senators on whom he waited, not suspecting that he had the ordinary curiosity of servants in general, were entirely thrown off their guard, and in their conversations with one another seemed to forget their usual caution.

Such, in short, was their confidence in him, that their most important papers and letters were left loose upon the table, satisfied by saying, as they went out: 'Theodore, take care of my room and papers.'.... Now it was known whether Henry Clay was a gambler; whether Daniel Webster was a libertine; whether John C. Calhoun was an honest but credulous man.... In fact this lay sister in male uniform, but a waiter in Gadsby's Hotel, was enabled to give more correct information of the actual state of things in this country, through the general of the Jesuist order in Rome, than the whole corpse of diplomats from foreign countries then residing at our seat of government.... 'I want a written character from you. You must state in it that I have complied with my duty, and as it is necessary that I should wear a cap for a while, you must say that you visited me in my sick room, that I confessed to you, received the _viatic.u.m_, and had just recovered from a violent fever.

My business is not done yet. I must go to New York, where the Sisters of Charity will find a place for me as a waiting maid."--_Auricular Confession, volume 2_: pp. 99-108.

Through the instrumentality of this execrable system of espionage, the pope becomes acquainted with the character, intentions, and acts of every important private and public personage; with the nature and object of every secret society; with the private intentions of every government; with the incipiency and progress of every seditious and treasonable project; and is prepared at all times, by the accuracy and comprehensiveness of his information, to instruct his generals in the actual state of affairs existing in any part of the world, and to direct their conduct in the advancement of his interest, by the most prudent and enlightened council.

SECTION TWO.

The Pope's Direct Authority--His Opposition to Marriage--To Slavery--His Claim to Temporal Power on the forged Decretal Letter of Constantine--On the Fict.i.tious Gift of Pepin--On the Pretended Donation of Charlemagne--on the Disputed Bequest of Matildaf d.u.c.h.ess of Tuscany--The t.i.tle of Pope a Usurpation--The Papal Artful Policy--The State of Italy under the Papal Government.

We have now sketched the pope's temporal monarchy, which has its seat in Rome, and its subjects in every part of the world. He claims to be invested by divine right with supreme sovereignty over earth, heaven and h.e.l.l. To question the legitimacy of this claim is condemned, and has been punished as blasphemous by his authority. Joseph Wolf, of Halle, a Jew who had been converted to the Catholic faith, was, while studying divinity at the _Seminarium Romanum_, imprisoned for blasphemy for having expressed a doubt of the pope's infallibility. Fra Paola, who had expressed in a private letter that so far from coveting the dignities of Rome he held them in abomination, and who had advocated liberty in a dispute which had occurred between the pope and the Venitian government, was summoned to Rome to answer for his criminal a.s.sertions and conduct; and though acquitted of the allegations preferred against him, narrowly escaped the a.s.sa.s.sin's dagger.

But the "More than G.o.d," the Pope, is a very jealous "more than G.o.d."

He allows no master to stand between him and his subjects. His authority over mind and body must be direct, and all influences or inst.i.tutions that obstruct it must be annihilated.. Hence Cardinal Ballarmine, the distinguished papal controversialist, who was so devout a Catholic that when he died he bequeathed one half of his soul to Jesus Christ and the other half to the Virgin Mary, provoked the censure of the holy father by a.s.serting in a publication that the pope's influence in temporal matters was not direct but indirect. As husbands obstruct the direct influence of popes on wives, parents on children, and friends on friends, he would nullify the conjugal, parental, filial and social relations. Hence in a canon of the Council of Trent, he p.r.o.nounces a curse on all who say that marriage is preferable to celibacy. Should the prompting of the social instincts be too strong to be repressed by the terrors of canonical anathemas, and should they in natural indifference to them still create the bonds, connections, and inst.i.tutions of friendship and families, he has a clerical machinery skilfully adapted to moderate their influences and reciprocities, and to maintain the predominence of his direct authority. Michelet, the philosophical historian and celebrated controversialist, in a work ent.i.tled "Priests, Women and Children," has explained the ingenious method by which this object is effected. By separating as much as possible the husband from the wife, and the children from their parents, the direct papal influence, through the priest, is exerted on the isolated husband abroad, on the lonely wife at home, and the defenceless children in nunnery schools and Catholic asylums. Examples of a similar policy are portrayed by Eugene Sue, a Catholic, in his "Wandering Jew." The logical consequence of the dogma of the pope's direct authority has, in fact, made the Catholic church a "free love" inst.i.tution. Chast.i.ty and marriage she tolerates because she cannot do otherwise; but in the lives of her monks, her priests, her popes, and her saints, she as practically ignores as she consistently hates them.

The jealous claim of the pope to a direct influence on the mind of his subjects, has unavoidably made the church an inveterate enemy of human slavery. The pope hates slavery, not because he wishes men free, but because he wishes to exercise a direct authority over their minds. The master nullifies the pope's influence on the slave, and therefore he wishes him removed. No influence is equal to that of a master. The whip he holds over the back of his slave, and the power he has over his life, annihilates all other influences. Hence the Catholic church has always been opposed to slavery. Guizot remarks, respecting feudal slavery: "It cannot be denied, however, that the church has used its influence to restrain it; the clergy in general, and especially several popes, enforced the manumission of slaves as a duty inc.u.mbent on laymen, and loudly enveighed against keeping Christians in bondage."--(Gen. Hist., Lect. VI., p. 132). Pope Pius II., in 1462, in a letter addressed to the bishops of Eubi; Pope Paul III., in 1537, in his apostolic letter to the cardinal bishops of Toledo; Pope Urban VII., in 1590, in an apostolic letter to the Collector Jurium of the apostolic churches of Portugal; Pope Benedict XIV., in 1731, in his apostolic letter to the clergy of Brazil; and Pope Pius VII., in his official address to his clergy, all denounced the traffic in blacks, and demanded that every species of slavery should cease among Christians. Pope Gregory, in his apostolic letter of 1839 says: "We, then, by virtue of our apostolic authority, censure all the aforesaid practices as unworthy the Christian name, and by that same authority we strictly prohibit and interdict any ecclesiastic or layman from presuming to uphold, under any pretext or color whatever, that same traffic in blacks, as if it were lawful in its nature, or otherwise to preach, or in any way whatever publicly or privately to teach in opposition to these things which we have made the subject of our admonition in this our apostolic letter." We are aware that African slavery owes its origin to a Catholic priest, who, perceiving that the demand for laborers in the West India was likely to subject the Indians to bondage, suggested as a less wrong that negroes should be purchased of the Portuguese settlements in Africa, and held as slaves for life; but whatever were his private opinions respecting the propriety of African slavery, his church has never recognized it as legal.

The perversion of public opinion by the Catholic church, and the practical beguilement of her warmest friends, effected by the consummate craft with which she plots to achieve her objects, have presented fresh evidence to the world in the singular fact, that while she is radically the most efficient abolition society that ever was projected, and that while in her official mandates to the clergy she has invariably denounced the traffic in human beings as infamous, yet has she commanded the homage of the American slave-holder for her friendly disposition towards the Southern inst.i.tution; and induced her members, while using them as instruments in the accomplishment of her projects for the abolishment of slavery, to hate, denounce, and to anathematize the North for its abolition proclivities.

But there were other considerations which probably stimulated the humanity of the church in her labors for the abolition of slavery. The condition of the slave precludes the possibility of his serving her in the capacity of a spy on the opinions and conduct of his master; and as he received no wages she could not a.s.sess him for her benefit. The perfection of the pope's system of espionage, and the augmentation of his revenue, were both connected with the slave's disenthralment. These advantages could not be undesirable to the church, and the avidity with which she has improved them, shows how clearly she foresaw them. Through accident or Jesuistical craft, it has happened, that colored servants have been supplanted to an incredible extent by white Catholic servants, who as serviceable spies far excel them. I regret not the abolishment of the revolting traffic in human beings, nor do I censure the Catholic church for the important aid she rendered in its achievement; but I hope American freemen will not want the vigilance to prevent her from improving the new condition of things, so much to her advantage as to endanger the liberty of the country.

But the "Lord G.o.d, the Pope," who claims by divine right to be lord paramount of the world, has unwarily invalidated his t.i.tle even to the "patrimony of St. Peter," by an attempt to establish it by forged decretal letters. Forgeries are criminal acts, and punished by all nations as high misdemeanors. They are prejudicial to the ground of action of a claimant, and as evident proof of an intent to swindle, as they are of a base and contemptible origin. When successful, they may overhang the mind for a while, as clouds in a dead still atmosphere do the earth; but at the slightest breeze they are dissipated, and the superstructure based upon them, though gorgeous as the setting sun, will, like its area! enchantment, break up and dissolve away. Yet of such base and flimsy material are the pope's claim to temporal power constructed. Innumerable bulls, decretals, receipts, briefs, canons, letters, interdicts, and other doc.u.ments, have been forged, altered and interpolated by the holy brotherhood, to furnish a legal basis for the pope's temporal power. These doc.u.ments were prepared between the third and ninth centuries, and carefully treasured up in the papal archives, ready for use as occasion might require. One of the boldest of these pious forgeries is the decretal letter attributed to Constantine the Great, forged probably by Benedict of Mentz, in the ninth century. It reads as follows:

"We attribute to the Chair of St. Peter all imperial dignity, and power and glory. We give to Pope Sylvester, and to his successors, our palace of Lateran, one of the finest in the world; we give to him our crown, our mitre, our diadem, all our imperial vestments. We give to the Holy Pontiff as a free gift the city of Rome, and all the cities of Western Italy, as well as all the cities of other countries. To make room for him we abdicate our authority over these provinces, transferring the seat of our empire to Byzantium, since it is not just that a temporal emperor shall retain any power where G.o.d has set the head of his church."

The reason a.s.signed for the bestowal of this magnificent donation was grat.i.tude on the part of Constantine, for having been cured of leprosy through the administration of the rite of baptism at the hands of Pope Sylvester. But it is historically established that Constantine did not receive the rite of baptism until a late hour in his last sickness; that when he did receive it, it did not cure his malady; and that the rite was administered, not by the Pope of Rome, but by an Arian bishop.

Whatever donations of crowns, kingdoms and cities were bestowed on the bishop who officiated on the occasion, were unquestionably granted to a heretical sectary; and if Rome does not wish to confess herself an Arian, she cannot consistently claim their gifts. But even had the case been otherwise, how could Constantine bestow on the pope all the cities of Western Italy, and of all other countries, when he did not possess them himself? As the gift of a donor is worthless unless he has an actual right in what he bestows, the pretensions of the pope on the ground of Constantine's gift, are an actual nullification of all his claims to temporal sovereignty. It is generally conceded that Constantine allowed the pope the use of some buildings in Rome; but it is denied that he ever invested him with a t.i.tle to them as lord paramount. This limited indulgence was the pope's precedent for holding real estate, and formed the basis of his claim to all the crowns and kingdoms of the world. But like the rapacious dog, who, with his mouth full of meat, lost all he had by snapping at the shadow of more in a river, the pope, by attempting through forged doc.u.ments to grasp at all the world, has lost his t.i.tle, to any part of it.

Although the decretal letter attributed to Constantino was palpably spurious, yet such was the general ignorance of the times, the respect for the sanct.i.ty and infallibility of the pope, and the danger of provoking the wrath of the inquisition by questioning a dogma of the church, that its validity was not called into question.

At length, however, in a legal proceedings of a monastery at Sabine, its fraudulent character was attempted to be substantiated. The bold criticisms of Laurentius Valla, in the fifteenth century, gave the first decisive blow to its credibility, and in the succeeding age it sunk into public contempt, beneath the scorn of historians, the ridicule of poets, and the concessions of theologians. But notwithstanding its universally acknowledged spurious character, such is the reluctance of the popes to yield a point, that it still continues to remain a portion of the canon law of the holy Catholic church.

The alleged gift of Pepin to the Roman See forms another pretext by which the popes have endeavored to lay a basis for their claim to the right of temporal sovereignty. Pope Gregory excited a rebellion against the authority of the Emperor Leo III., in the course of which the Italian Exarcate was dismembered from the empire. It was decided by the victors that the government should be administered by two Consuls, in which the pope should partic.i.p.ate, not in a secular, but in a paternal capacity. For a monarch claiming the world as a just inheritance, and all princes and governors as his menials, to accept such a humble concession to his unlimited authority, and such an ambiguous office, is the most remarkable instance on record of a monarchial condescension.

He, however, not only accepted it, but what is still more surprising, accepted it with eagerness and grat.i.tude; and even intrigued to obtain it. But during the administration of Pope Stephen II. the victorious sword of the Lombards wrung the Exarcate from the Consular government of Rome. The pope, to retrieve his fortunes applied to Pepin, Mayor of France, who, responding with an adequate force, reconquered the Exereate, and expelled the barbarians. Grateful for the martial services of Pepin, the pope solicited of the civil authority the privilege of appointing him Patriarch of Rome, a t.i.tle which was borne by the former Exarchs; and by this innocent method initiated a precedent which soon ripened into a prerogative of appointing civil magistrates. Having thus advanced the interests of the Holy See by complimenting its deliverer, he next ventured to anoint his head with oil, in hopes that in thus imitating the example of Samuel in anointing kings, future popes might have a pretext for usurping his prerogatives in acknowledging their right to reign. Pepin, who ruled France under the t.i.tle of Mayor, wished to imprison the heir to the throne and usurp the government, and the pope gave him his opinion that it was best for him to do so. In grateful consideration of these extraordinary favors, it is alleged by the popes that Pepin bestowed the conquered domains, consisting of the Exereate and the Pentopolis (five cities) on the See of Rome, as supreme absolute lord. It is, nevertheless, certain, that Pepin's donations to the Holy See were on condition of its va.s.salage to the Frankish power, and that during his life he exercised absolute sovereignty over Rome, and over all his conquests, and allowed no pope to be either elected or consecrated without his permission.

The right of the monarch of the world to temporal power, which was first founded upon the usurpation of Constantine, and next upon the conquests of Pepin, was annihilated by the conquests of the Lombards. Desiderious, their king, wrested the Exercate from Rome; and wishing to subjugate Charlemagne under his authority, proposed to Pope Adrian I. that he should excite the subjects of that prince to rebellion, declare him a usurper, and crown his nephews in his place. Adrian listened to these overtures with seeming friendship, but with malignant delight, and secretly communicating their substance to Charlemagne, the sword of the latter was immediately drawn in behalf of the church; the pope revenged; Desiderius imprisoned for life in a monastery; and all Italy, except the Duchy of Benevento and the lower Italian republics, were reconquered.

Upon this signal success of his arms, it is alleged by the popes that the blood-stained warrior, to purchase ma.s.ses for the benefit of his soul, confirmed the Holy See in the absolute possession of the former grants of Pepin. The only copy ever known of these pretended donations is one received by Cancio, the pope's chamberlain, in the twelfth century. The undeniable historical fact that Charlemagne a.s.serted, and maintained during his whole life, a jealous and inalienable right to Rome, and to every other portion of his dominions, casts a dark shade of suspicion upon the genuineness of these doc.u.ments. Even were they, authenticated, yet as the right of a monarch to annul is equal to his right to grant, and as his practice is the evidence of what he surrenders or annuls, the exclusive sovereignty which Charlemagne maintained over his Italian conquests, until the day of his death, is a complete nullification of any grant that he had made to the pope, and positive proof that any right or t.i.tle to Rome, or to temporal power, constructed upon them by the holy fathers, is as invalid, futile and ludicrous, as if they were based on a grant from the man in the moon; in whose place of abode a traveller, according to Ariosto, once found some of the lost doc.u.ments upon which the popes base their claim to temporal dominion. Besides these laborious but ineffectual efforts to fabricate historical data in support of the papal pretension to temporal sovereignty, Gregory VII., in 1075 a.s.serted that Matilda, d.u.c.h.ess of Tuscany, had bequeathed to the church her domains. These possessions consisted of Tuscany, a part of Umbria, a part of Mark Ancona, and the Duchies of Spoleto and Verona. The validity of these bequests was disputed by the natural heirs; the contest lasted three hundred years, during which Italy was distracted, and Germany depopulated. Frederic I., in vindication of his claims against the pretensions of the pope, invaded Italy on three different occasions. Henry IV. emperor of Germany, thrice crossed the Alps to chastise the popes for aggressions on the Germanic possessions in Italy. During the first campaign pope Paschal was made a prisoner; but on the approach of the imperial army a second time he fled from Rome. Yet amid the disputes of the Germanic succession, and during the minority of Frederic II., the arms and intrigues of the pope won the concession of Europe to his claim of Matilda's estates.

The spurious character of the pope's t.i.tle to temporal power has been exposed by the ablest Catholic authors, and rejected with impatient contempt by history. But the arguments which have converted a world, have never been able to convert the popes. They still maintain that the reputed donations of Constantine, of Pepin, of Charlemagne and of Matilda, are real and valid. This a.s.sertion may appear incredible, but in 1822 Marino Malini, the pope's chamberlain, endeavored to establish the genuineness of the fict.i.tious charters of Louis-de-Debonnaire, of Otho I., and of Henry II., in vindication of the pope's t.i.tles of the alleged grants to the See of Rome.

If the apostolic chair of St. Peter is endowed with a divine t.i.tle to universal temporal sovereignty, a human t.i.tle is superfluous. The indefatigable exertions of the popes to establish a human t.i.tle to their temporal possessions, is a concession that they have no divine t.i.tle to them, and that a human t.i.tle is necessary to the validity of their claim. But as they have based their t.i.tle on the authority of forged doc.u.ments, and endeavored to fortify and maintain it by successive fabrications of the same nature, it is evident that they are fully and alarmingly conscious that they have no t.i.tle, either by virtue of their office, or by that of any donation whatever, to temporal possession or Authority.

Not only is the holy fathers temporal power a usurpation, but so is also his exclusive claim to the use of the t.i.tle of pope. Every bishop, and even some laymen, in the first centuries of Christianity, bore this t.i.tle. In the ancient Greek church it was bestowed upon every clergyman.

At the General Council of Constantinople, in 869, its adoption was first limited to the four patriarchs. And in the course of the usurpations of the holy fathers, pope Gregory VII., by authority of an Italian Council, finally a.s.sumed it as the exclusive t.i.tle of the bishops of Rome.

The popes, the monarchs of the world, in vindicating their t.i.tle to the States of the Church, had to maintain a long, b.l.o.o.d.y and desperate struggle, during which their domains were abridged or enlarged, lost or wont according to the varying fortunes of their arms and intrigues.

But as these warlike enterprises of the holy fathers were intimately connected with the convulsions and revolutions of Europe, it will prevent repet.i.tion by deferring further allusion to them until we arrive at the subsequent chapters, in which we shall consider the papal political intrigues in general.

The papal monarchy is certainly one of the most crafty, demoralizing, and oppressive despotisms that has ever disgraced the name of government. Its ambition is insatiable, its duplicity inscrutible, and its policy and measures are disgraceful and unprincipled. The popes have converted the courteous indulgence of friendship into inviolable rights, and from the feeblest concession have manufactured the most exorbitant claim. Pretending to be spiritual advisers, they became temporal despots. Soon as they had acquired the right of owning a farm, they a.s.serted the fight of owning a kingdom; and when the right was conceded of owning a single kingdom, they claimed the right of owning all the kingdoms of the earth. A church, a mission-house, an acre of land they construed into an implication that they had a right to all power, temporal or spiritual, for which their capacious maw could crave.

They first founded mission-houses in different parts of the world; next they claimed absolute jurisdiction over them. Disputes respecting property arising between the citizens of Rome and these foreign mission-houses of the church, the popes claimed the exclusive right to arbitrate between them. The right to arbitrate gave them the power to judge, and the opportunity of adjusting disputes according to their advantage. As ecclesiastical litigation conduced to the extension of their authority, pontiffs were not always too honorable to discourage the causes which favored their mediatorial interposition. From the right to arbitrate between churches, they next claimed the right to arbitrate between subjects, then between cities, then between n.o.bles, and then between monarchs. As their mediation in church or state affairs enabled them to adjust disputes according to their policy, they insidiously labored to multiply the causes which favored their friendly intervention.

By a succession of forgeries, usurpations, and skilful manoeuvres the papal government advanced, in the progress of events, from an obscure origin to supreme secular and spiritual jurisdiction. By gradual steps the popes acquired the right to decide on ecclesiastical and matrimonial questions; to dispose of church dignities and benefices; to protect their temporal acquisitions from alienation by the interdiction of the marriage of the clergy; to abridge the invest.i.ture of bishoprics by the princes; to reduce the clergy to absolute dependence on their favor by dissolving all bonds of interest which subsisted between the bishops and the princes; to convene at option synods and councils, and to exercise the prerogative of ratifying their decrees; to command the concession of their infallibility; to enforce confessors on princes and statesmen; to introduce the inquisition into kingdoms; and to regulate and superintend schools and colleges. The attainment of these objects was the work of centuries. Conceiving a desire in one age, they plotted for its accomplishment through the events and discords of succeeding ages; and when machinations had matured their plan, they consummated their wishes by usurpation. The pretensions to the alleged donation of Pepin, of Charlemagne, of Matilda, and of the Gothic princes, were not a.s.serted until long after the death of the pretended donors, nor until art and intrigue had prepared the way for it. The alleged grant of Constantine was first announced in 765 by Pope Adrian I., in an epistle to Charlemagne. The claim to the estates of Matilda was first made by Pope Paschal, on the ground that they were granted to the Holy See as a fief; and next by pope Innocent II., on the ground that they had been granted to it as lord paramount. The partic.i.p.ation of Pope Leo III. in the Consular government of Rome, in a paternal capacity, was the first instance of a pope's exercising temporal authority. The anointing of Pepin by Pope Adrian I., in imitation of the example of Samuel, was the first semblance of the pope's usurpation of the prerogatives of that official in acknowledging the right of kings. The victory of Nicholas I, over the Emperor Lothair, was the first papal triumph over the secular authority. The coronation of Charles the Bold, in 875, by Pope John VIII., was the first act of the papal monarch in disposing of crowns.

The conquests of Robert Guiscard, instigated by promises of the popes, furnished the first ground of their feudal claims. The fear of the terrible consequences of their anathemas and interdictions, the ill regulated const.i.tution of the European States, the imperfection of domestic and international law, and the efficient operation of the papal machinery, enabled them to render kingdom after kingdom tributary to the Holy See. England, from the period of the introduction of the Catholic church into her realm; Belgaria and Aragon, from the eleventh century; Poland and Hungary from the thirteenth century; and the kingdom of the two Sicilies, from 1265, had been reduced to dependency on the sacerdotal monarchy; and had the crusades been successful, favored by the confusion which it had universally' produced with regard to the rights of citizens and the t.i.tles of property, it would have, under the pretext of a zeal to wrest the sepulchre of Christ from the possession of the Infidels, reduced the world to a state of va.s.salage. The success of the political measures and intrigues of the Holy See havings at the time of Gregory VII., raised it to a high degree of power and importance, he attempted to convert it into a theocratical government, with the pope for its head, the priests for its officials, the people for its subjects, and the world for its dominion. Under Innocent III, elected in 1195, it acquired almost unlimited spiritual and temporal authority. Under Sixtus V., in 1585, it contemplated the subjugation of Russia and Egypt, but the death of Bath.o.r.e, Duke of Tuscany, frustrated the design. But under Pope Clement XII., in 1652, its power began to decline. He was obliged to cede Naples to Germany, the quarters of the pope's emba.s.sadors in Venice to the Venitian government, and the right of invest.i.ture in Savoy to the secular authority. Pope Pius VI., elected in 1775, beheld the church property in France confiscated, and the religious orders suppressed; in Naples the abolition of the customary tribute of a horse; in Germany the interdiction of the nunciature; in Italy the dismemberment of Romagna, Bologna and Ferrara; and finally, the French troops entering Rome and declaring it a republic.