the Vatican; any man that takes into his heart those hateful and unfilial thoughts, that man is resisting the ordinance of God. The providential state in which the Vicar of Jesus Christ is manifested upon earth, is the work of God Himself; and he who in thought, word, or deed resists him, resists the ordinance of God. We owe to him fidelity, loyalty, and love; not only do we owe to him obedience, we owe to him an interior fidelity, the loyalty of our hearts.

LECTURE II.

I Now proceed, in pursuance of the plan I have laid down, to justify, so far as my limited opportunity allows, what you may consider the strong assertions made in my first Lecture.

Those assertions were as follows: that the temporal power of the Pope is ordained of God; next, that it is the productive and sustaining cause of Christian Europe; and thirdly, that its dissolution would be the dissolution of Christian Europe. From which propositions I deduced these conclusions: first, that he who resists it, resists a power ordained of God; secondly, that he who lends a hand or a tongue to its dissolution, does, so far as coöperation extends, help to the dissolution of Christian Europe; and that all who directly or indirectly contribute to that result, will, according to their proportion, purchase to themselves judgment.

Now, before I take up this subject, I desire, in the words of St. Peter to the people of Jerusalem, to say, first to any among you who may not be of the unity of the Church, but of the people of this great nation,

whose hostility to the temporal power of the Pope is a tradition in their history, "I know, brethren, that you did it through ignorance, as also did your rulers.”* I wish at once to declare, that I hope multitudes may be innocent of the opposition which by word and deed they are thus offering to the temporal power of the Holy See; because I believe that being born and nurtured in a profound ignorance of the principles of the Church, and of the history of Christian Europe, they know not what they do. Secondly, there may be among you those who are of the unity of the Catholic Church, but, having been born under the shadows of peaceful times, have never been compelled to analyse or to study the first principles of this subject, and therefore are drawn-some, it may be, by political opinions which they have inherited, or by strong patriotic sentiments which may be a second nature to them—if not into opposition, at least into a state of doubt upon this great subject. I wish to say also, that I believe their state of hesitation, and even their present disposition to take the wrong side, comes not from a perverseness of the will, but from an indistinctness of the intellect; this I wish to say from the outset; because, though it has been my duty in the years past often to say the strongest things in the strongest language,—and such I believe to be the duty of a priest of God in the world, never to flinch, or to

Acts iii. 17.

explain away the message committed to him,-I have ever desired to avoid the evils of controversy, or in any way to tinge or to embitter the words I use with any thing of animosity or of personal feeling.

Now, before I begin the subject of to-day, which is, that the temporal power of the Popes has been the productive and sustaining principle of Christian Europe, I wish to recall to you the results of the former Lecture. I set before you the first great principle of the sovereignty, temporal and eternal, spiritual— that is supernatural-and natural, of our divine Lord Jesus Christ, who is not only "the great High-priest," but "the King of kings, and Lord of lords." I set also before you another great principle, namely, that our divine Lord committed to His Church, and to his Vicar, the Head on earth of that Church, His spiritual sovereignty, reserving to Himself His temporal or providential sovereignty; and that, therefore, the spiritual sovereignty of the Church is a divine institution, and has a power directly ordained of God. Thirdly, that there are other powers in the world which are indirectly ordained of God; namely, all temporal sovereignties. Further, I showed you that St. Paul declares that even the heathen empire of Rome, and the power of a heathen emperor, Nero, the greatest persecutor of the Church, was ordained of God; and as such, had a claim to submission and obedience. I then showed you how, by an indirect

but divine providence, our divine Lord has liberated His Vicar on earth, in the plenitude of his spiritual sovereignty, from all civil subjection; first by the translation to the East, and then by the eventual extinction of the Roman empire in Italy. I showed, fourthly, how by the same providence, indirect indeed, but nevertheless divine, our Lord clothed His Vicar with the possession of a patrimony, which was as distinctly a donation from God as if he had received it from His pierced hand. And I showed, lastly, that upon the basis of this temporal possession our divine Lord has raised a temporal power by His indirect operation-and that therefore the temporal power of the Popes is a divine ordinance, having divine sanction, at least, equally with every other sovereignty in the world. Therefore, all that can be claimed for our own sovereign, can be claimed equally for the Supreme Pontiff; and more than this, in so far as the divine sanction of the temporal power is higher, in proportion as the person who is clothed with it is a more special subject of the Divine providence, and has a character and a power of receiving sovereignty and of exercising a supreme direction in the affairs of men higher and greater than all the princes of the world.

And from this, you will remember, I deduced two conclusions; first, that the temporal power is providentially ordained for the free exercise of the spiritual. And I there drew a distinction, which I beg you to

D