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since everything chosen asa means is viewed as good or useful, and since good, as such, is the proper object of our desire, it follows that freedom of choice is a property ot the will, or rather is identical with the will in so far as it has in its action the faculty of choice. But the will cannot proceed to act until it is enlightened by the knowledge possessed by the intellect. In other words, the good wished by the will is necessarily good in so far as it is known by the intellect ; and the more so, because in all voluntary acts choice is subsequent toa judgment upon the truth of the good presented, declaring to which preference should be given. No sensible man can doubt that judgment is an act of reason, not of the will. The end, or object, both of the rational will and of its liberty, is the good, which is in confofmity with reason. Since, however, both these faculties are imperfect, it is possible, as is often seen, that the reason should propose to the will a good that is not true, but apparent, and that the will should choose accordingly. Just as the possibility of error, and actual error, are defects of the mind and attest its imperfection so the persuit of an apparent good, though a proof of our freedom, just as a disease is.a proof of our vitality, implies defect in human liberty. The will also, simply because of its dependence on the reason, no sooner desires anything contrary thereto than it abuses its freedom of choice and corrupts its very essence. Thus it is that the infinitely perfect God, although, because of the supremacy of His intellect and of His essential goodness, He is supremely free, nevertheless cannot choose evil ; neither can the angels and saints, who enjoy the Beatific Vision. St. Augustine and. others urged most admirably against the Pelagians, that, if the possibility of defection from good belonged to the essence or perfection of liberty, then God, Our Lord Jesus Christ, and the angels and saints, who

MOD MIA eu DOI ede RUE Cem ORC

have not this power, would have no liberty at all, or would have less liberty than man has in his state of pilgrimage and imperfectici, This subject is often discussed by Angelic Doctor, in his demonstration that the possibility of sinning is not freedom, but slavery. It will suflice to quote his subtle commentary on the words of Our Lord; “ Whosoever commiteth sin is the slave of sin ” (St. John. viii, 84). “ Everything," he says, “ is that which belongs to it naturally. When, therefore, it acts through power outside itself, it does not act of itself but through another, that is, as a slave, But man is by nature rational. When, therefore, he acts according to reason, he act of himself and according to his free will and this is liberty. Whereas, when he sins, he acts in opposition to reason, and is moved by another, and so is bound by another's chain. Therefore : “ Whosoever committeth sin is the slave of sin." Even the heathen philosophers clearly recognized this truth, especially those who held that the wise man alone is free; and by the term “wise man" they meant, as is well known, the man trained to live in accordance with his nature— that is, in justice and virtue.

Such then, being the condition of human liberty, it necessarily stands in need of light and strength to direct its actions to good and to restrain them from evil. Without this the freedom of our will would be our ruin. "irst of all there must be law —that is a fixed rule of teaching what is to be done and what is to be left undone. This rule cannot affect animals in any true sense, since they act of necessity, following their natural instinct and cannot of themselves act in any other way. On the other hand, as was said above, he who is free can cither act or not act, can do this or do that, as he pleases, because his judgment precedes his choice.

m ccs TEE E

And his judment not only decides on good or evil in the abstract, but also on what is prectically good and therefore to be chosen, and what is practically evil and therefore to be avoided, so that he may attain his last end, to which all his actions must be directed as means. This ordination of reason is called law. In man’s free will, moreover, or in the moral necessity of our voluntary acts being in accor-

dance with re^ ‘ies the very root of the necessity of law. N wore foolish can be uttered or conceived than ihe notion that, because man is free

by nature, he is therefore exempt from law. Were this the case, it would follow that, to become free we must become irrational. Whereas the truth is that we must submit to law precisely because we are naturally free. Law is hic guide of man’s actions; it turns towards good by its rewards, and deters him from evil by its punishments. Foremost in this office comes the natural law, which is written and engraved in the mind of every man; and this is nothing but our reason, commanding us to do good and forbidding evil. Nevertheless, these prescriptions of human reasons have the force of law, only because they are the voice and the interpreters oi some higher power on which our reason and liberty necessarily depend. For, since the force of law consisis in the imposing of obligations and the granting of rights, authority is its one and only foundation—the power, tha* is, of imposing the former aud protecting the latter, and of assigning to both the necessary sanctions of rewarded and chastisement. But all this clearly, cannot be found ñ man, if, as his own supreme legislai he is to dertermine his own actions. It follows, therefore, that the law of nature is ides tieal with the eternal law, implanted ^» rational cr atures, and inclining them to their right action and end; and it is identical also with the eternal reason of God, the Creator, and

iem also and

Ruler of the world. To this rule of action and rostraint of evil, God has vouchsafed to give special aids for strengthening and ordering the human will. The first and most excellent of these is His divine grace, whereby the min s enlightened and the will wholesomely invigorated and set in constant pursuit

of moral good, so that the use of liberty becomes at

once less difficult and less dangerous. Not that the Divine assistance hinders in any way the freedom of our will; for grace is intrinsic in man arid in harmony with his natural inclinations, since it flows from the very Creator of his mind and will, by Whom all things are ordered in conformity with their nature. As the Angelic Doctor points out, it is because divine grace comes from the author of nature, that it is so admirably adapted to be the safeguard of every nature, and to maintain the character, efficiency and operations of each.

What has been said of the liberty of individuals, is no less applieable to them when considered as constituting civil society. For what reason and the natural law do for individuals that human law, promulgated for their ood, does for society. Of the laws enacted by men, some are concerned with what is good or bad by its very nature; and the one they command men to follow but the other to avoid, adding at the same time a suitable sanction. But suchlaws by no means derive their origin from civil society ; because, just as civil society did not create human nature, so neither can it be said to be he author of the good which befits human nature, or of the evil which is contrary to it; rather they come before all human society, and are the outcome the natural and, consequently, of the eternal law precepts, therefore, of the natural law, incorporate’ inthe laws of men, have not merely the force ol human law, but they possess that higher and more august sanction which belongs to the law

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of nature and the eternal law. And within the | sphere of this kind of laws, the duty of the civil | legislator is mainly this: To make the community f onedient, by the adoption of a common disciptine, ü and by putting restraint upon the refractory and c viciously inclined, so that, deterred from evil, they 4 may turn to what is good, or, at any rate, may avoid ' t causing trouble and disturbance to the State. But t there are other enactments of the civil authority, Y which follow indireetly from thé natural law, and t decide cases of which the law of nature treats only 0 in a general way. For instance, though nature a commands all to contribute to the public peace and \ prosperity, the manner, and circumstances and conditions under which such service is to be rendered n are determined by the wisdom of men. It is in the C constitution of these particular rules of life, suggested by reason and prudence, and put forth by com- h petent authority, that human law properly so called | V consists, binding all citizens to work together for the 0 attainment of the common end proposed to the com- 8 munity, and forbidding them to depart from it ; and, t] in so far as it is in conformity with the dictates of d 1 nature, leading to what 1s good, and deterring trom t | evil. From this it appears that the eternal law of tl God is alone the standard and rule of human liberty, p | and that, not only of individuals, but also of the com- a i munity and civil society which they constitute. p 1 Therefore, the true liberty of human society does ü | not consist in every man's doing what he pleases, | for this would simply end in turmoil and confusion k | and the overthrow of the State; but’ rather in this, in | that through the directions of the civil law he may vi | more easily conform to the prescriptions of the fo | eternal law. Likewise the liberty of those who are al in authority does not consist in the power to lay m | unreasonable and capricious commands upon their | th 1 subjects, which would moreover be criminal and al

would lead to the ruin of the commonwealth: but the binding force of human laws is in this, that they are to be regarded as applications of the eternal law, and incapable of sanetioning anything which is not contained in that law, as in the principle of all law. Thus, St. Augustine most wisely says: "I think that you ean see at the same time that there is nothing just and lawful in that temporal law, unless What men have gathered from the eternal law." If, then, by any power, there be sanctioned anything out of conformity with the principles of right reason, and which is consequently hurtful to the commonwealth, such an enactment can have no authority, as not being even a law of justice, but likely to lead men away from that good which is the only end of civil society.

Therefore, the nature of human liberty, however it be considered, whether in individuals, or in society, whether in those who command or in those who obey, supposes the necessity of obedience to some supreme and eternal law, which is no other than the authority of God, commanding good and forbidding evil. And, so far from this most equitable authority of God over men diminishing or destroying their liberty, it protects it and perfects it; for the prosecution and attainment of their respective ends are the real perfection of all creatures ; and the supreme end to which human liberty can aspire is God.

These precepts of the truest and highest teaching known to us by the very light of reason, the Church, instructed by the example and doctrine of her Divine Author, has ever propagated and asserted; for she has ever made them the measure of her office and of her teaching to the Christian nations. As to morals, the laws of the Gospel not only far surpass the wisdom of the heathen, but are an invitation and an introduction to a state of holiness unknown to

the ancients ; and bringing man nearer to God, they make him at once the possessor of a more perfect liberty Thus the powerful influence of the Church has ever been manifested in the custody and protection of the civil and political liberty of the people. The enumeration of its merits in this respect does not belong to our purpose. It is sufficient to recall the fact that slavery, that old reproach of the heathen nations, was mainly abolished by the beneficial efforts of the Church. The impartiality of law and the true brotherhood of man were first asserted by Jesus Christ; and His Apostles reechoed His voice, when they declared that there was neither Jew, nor Gentile, nor barbarian, nor Scythian, but all were brothers in Christ. So powerfull, so conspicuous in this respect is the influence of the Church, that experience abundantly testifies that savage customs are no longer possible in any land where she has once set her foot; but that gentleness speedily takes the place of cruelty, and the light of truth quickly dispels the darkeness of barbarism, Nor has the Church been less lavish in the benefits she has conferred on civilized nations in every age, either by resisting the tyranny of the wicked, or by protecting the innocent and helpless from injury ; or finally by using her influence in the support of any form of government which commend itself to the citizens at home because of its justice, or was feared by enemies without because of its power. Moreover ihe highest duty is to respect authority and obediently to submit to just law ; and by this the members of a community are effectually protected from the wrong-doing of evil men. Lawful power is from God, “and whosoever resisteth authority resisteth the ordinance of God :” wherefore, obedience is greatly ennobled, when subjected to an authority which is most just and supreme. But where the power to command is wanting, or where a law

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is enacted contrary to reason, or to the eternal law or the ordinance of God, obedience is unlawful, lest, while obeying man, we fail in obedience to God. Thus, by an effectual barrier being opposed to tyranny, the authority in the State will not have all its own way ; but the interest and rights of ali will be safe-cuarded—the rights of individuals of domestic society, and of all the members of the commonwealth; so that all may be free to live according to law and right reason, in which, as we have shown, true liberty really consists,

If, when men discuss the question of liberty, they only grasped its true meaning, such as we have now drawn it out, they would never venture to affix such a calumny on the Church as to assert that she is the foe to individual and publie liberty. But there are many who follow in the footsteps of Lucifer, and adopt as their own his rebellious ery, *I will not servé "; and consequently substitute for true liberty what is sheer license. Such, for instance, are the men, belonging to that widely-spread and powerful organization who, usurping the name of liberty, style themselves Liberals.

What Rationalists aim at in philosophy, that the supporters of Liberalism are altempting in the domain of morality and politics. The chief doctrine of rationalism is the supremacy of the human reason, Which refusing due submission to the Divine and eternal reason, proclaims its own independence, and constitutes itself the supreme principle, and source, and judge of truth. So these followers of Liberalism deny the existence of any Divine authority to which obedience is due, and proclaim that every man makes his own law ; whence arises that ethical System which thev style independent morality, and Which under the guise of Liberty, exonerates man from any obedience to the commands of God, and substitutes a. boundless license. The end of all this

sei URGES u$ Fd

it is not difficult to foresee. For, once granted that man is firmly persuaded of his own supremacy, it follows that the efficient cause of the unity of civil society is to be sought, not in any principle exterior or superior to man, but simply in the free will of individuals; that the power of the State is from the people only ; and that, just as very man's individual reason is his only rule of life, so the collective reason of the community should be the supreme guide in the management of all public affairs. Hence the doctrine of the supremacy of the majority, and that the majority is the source of all law and authority. But, from what has been said, it is clear that all this is in contradiction to reason. To dissolve the bond of union between man and civil society, on the one hand, and God, the Creator, and consequently the Supreme Legislator, on the other, is plainly repugnant to the nature, not only of man, bu! of all created thing ; for, of necessity, all effects must in some way be connected with their cause; and it belongs to the perfection of every nature to contain itself within that sphere which the rational order has assigned to it; namely, that the inferior should be subject and obedient to the superior. But, besides this, a doctrine of this charactor is most hurtful both to individuals and to the State. For, once ascribe to humain reason the only authority to decide what is true and what is good and the real distinction between good and evil is destroyed; honor and dishonor become a matter of private opinion : pleasure is the measure of what is lawful; and, given a code of morality which ean have a little or no power to restrain the unruly propensities of man, a way is then opened to universal corruption. To turn to public affairs: authority is severed from the true and natural principle whence it derives all its eflicacy for tne common good; and the law determining right and wrong is atthe mercy of a majority—

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which is simply a downward path to tyranny, che empire of God over man and civil society once repudiated, it follows that religion, as a public institution ceases to exist, and with it everything that belongs to religion, Likewise with ambitious designs on sovereignty, tumult and sedition will be common amongst the people; and when duty and conscience cease to appeal to them, there will be nothing to hold them back but force, which is an inefficient restraint upon their covetousness. Of this we have almost daily evidence im the conflict with Socialists and other seditious societies, whose one object is revolution. It is for those, then, who are capable of forming a just estimate of things, to decide whether such doctrines promote that true liberty which alone is worthy of man, or rather pervert and des- Hoy M. .

There are, indeed, some adherents of liberalism who do not subscribe to these opinions, which we have seen to be so fearful in their enormity, and tending to produce the most terrible evils. Indeed many compelled by the force of truth, do not hesitate to admit that such a hberty is vicious and simple licence. when it is intemperate in its claims, to the neglect of truth and justice; and therefore they would have liberty 'ruled and directed by right reason, and consequently subject to the natural law and to the divine eternal law. And here they think they may stop, and hold that no man is bound by any law of God, except such as can. be known by naiural reason. In this they are plainly inconsistent ; for if, as they must admit, and as no one can rightly deny, the will of the Divine Legislator is to be obeyed, because every man is under the power of God and tends towards Him as his end, it follows that no one can assign limits to llis legislative authority without failing in the obedience which is due. Indeed, ifthe human mind be so presump.

tuous as to define what are God's rights and its own duties, its reverence for the Divine law will be apparent rather than real, and its own judgement will prevail over the authority and providence of God. Man must therefore take his rule of life from the eternal law ; and from every one of those laws which God, in His infinite wisdom and power, has been pleased to enact, and to make known to us in a manner so sure asto leave no room for doubt. And the more so, because laws ot this kind have the

same Origin and Author as the eternal law, and are absolutely in accordance with right reason and perfect the natural law; and they constitute the government of God, who graciously guides and directs both the intellect and the will of man lest they fallinto error. Let then a holy and inviolable union prevail where disunion is neither seemly nor possible ; and in all things according to the dictates of right reason, let God be dutifully and obediently served.

There are others, somewhat more moderate though not more consistent, who affirm that the morality of individuals is to be guide by the Divine law, but not the morality of the State, so that in public affairs the commends of God may be passed over, and may be disregarded in the framing of laws. Hence fol lows that fatal theory of the separation of Church and State. But the absurdity of such a position is manifest, Nature herself proclaims the necessity of providing in the State the means and opportunities à whereby the community may be enabled to live, as it should, according to the laws of God ; for He is the source of all goodness and justice, and it is absolutely repugnant to maintain that such laws can be totally disregarded or rendered abortive by coutrary enactments. Besides those who are in authority owe it to the common wealth not only to provide for the external well-being and administration of the

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State, but still more to consult for ihe welfare of men’s souls by the wisdom of their legislation, But for the increase of such benefits, nothing more suitable can be conceived than the laws which have God tor their Author; and, therefore, they who in their government take no account of these laws abuse political power by causing it to deviate from its proper end and from what nature prescribes. And, what is of more importance, and what we have more than once pointed out, although the civil authority has not the same approximate end as the spiritual, nor proceeds on the same lines, nevertheless in the exercise of their separate powers they must occasionally meet—for their subjects are the same; and not unfrequently they deal with the same objects, though in different ways. Whenever this occurs, since a state of conflict is absurd and manifestly repugnant to the most wise ordinance of God, there must necessary exist some order or mode of procedure to remove the occasions of difference and contention, and to secure harmony in all things. This harmony has been not inaptly compared to that Which exists between the body and the soul, for the well-heing ot both ; the separation of which brings harm chiefly to the body, since it extinguishes its very life.

To make this more evident, the growth of liberty ascribed to our age must be considered in its various details. And, first, let us examine that liberty in individuals which is so opposed to the virtue of religion, namely, the liberty of worship, as it is called, which rests on this principle, that every man is free to profess as he choses any religion or none. But, assuredly, of all the duties which man has to fulfil, that without doubt is the chief and holiest whereby he is bid to worship God with devotion and piety : which follows of necessity from the truth, that we are ever in the power of God, and are ever guided

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by his will and providence, and, having come forth from Him, must return to Him. Add to this, that no true virtue can exist without religion ; for moral virtue is concerned with those things which lead to God as man's supreme and: ultimate good; and therefore religion, which (as St. Thomas says) “ performs those actions which are directly and immediately ordered to the divine honor, rules and governs all virtues. And, if it is asked, which of the many conilieting religions it is necessary to embrace, reason and the natural law unhesitatingly answer: that ene which God commands and which men can without diffieulty recognize for themselves by certain exterior signs whereby Divine Providence has ordered that it should be distinguished, because, in a matter of such moment, the most terrible loss would be the consequence of any error. Wherefore, with a freedom such as we have described, to man is given the power to pervert or abandon with impunity the most sacred of duties, and to exchange the unchangeable good for evil; which, as we have said, is no liberty, but the degradation of liberty, and the abject subjection of the soul to sin.

The same liberty, if it be considered in relation to the state, clearly implies that there is no reason why the State should offer any homage to God, or should desire any publie recognition of Him ; that no form of worship is to be preferred to another, but that all stand on an equal footing; mo account being taken of the religion of the people, even if they profess the Catholic faith. But, to justify this, it must needs be true that the State has no duties towards

rod, or that such duties, if they exist, may be abandoned with impunity; both of which assertions are manifestly false. For it cannot be doubted that, by the will of God, men are united in civil society; whether its elements be considered; or its form, which is authority; or the object of its existence ;

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or the abundance of the services which it renders to man. God it is Who has made man for society, and has placed him in the company of others like himself, so that what was wanting to his nature, and beyond his attainment if left to his own resources, he might obtain by association with others. Wherefore civil society must acknowledge God as its founder and parent, and must believe and worship His power and authority. Justice therefore forbids, and ieason forbids, the State to be godless; or to adopt a line of action which would end in godliness —namely, to treat the various religions, as they call them, alike, and to bestow upon them promiscuously equal rights and privileges Since, then, the profession of one religion is necessary in the State, that one must be professed which alone is true, and which can be recognized without difficulty, especially in Catholic States, because the marks of truth are, as it were, engraven upon it. This religion, therefore, the rulers of the State must preserve and protect, if they would provide, as they should do, with prudence and usefulness for the good of the community. For the public power exists for the weltare of those whom it governs; and although its preximate end is to lead men to the prosperity which is found in this life, yet, in so doing, it ought not to diminish, but rather to increase, man's capability of attaining to the supreme good in which his everlasting happiness consists, which never can be attainec. except through religion.

But tui: :« have explained more fully elsewhere. We now oniy wish to observe that liberty of such a kind is greatly hurtful to the true liberty both of rulers and of their subjects. Religion, moreover, is of wonderful advaute;^. For deriving the first origin of power directiv from God Himself, with grave authority it comm: ls rulers to be mindful of their duty, to govern without injustice or severity,

and to rule their people kindly and with an almost paternal charity ; it admonishes subjects to be obedient to lawful authority, as to the ministers of God ; and it binds them to their rulers, not merely by obedience, but by reverence and affection, forbidding all seditions and attempts that would disturb publie order and tranquility, and cause greater restrictions to be put upon the liberty of the people. We need not mention how greatly religion conduces to pure morals, and pure morals to liberty ; for reason shews, and history confirms the fact, that the better the morality of States, the greater liberty, and wealth, and power do they enjoy.

We must now consider a little the liberty of speech, and the liberty of the press. It is hardly necessery to say that there can be no such right as this, if it is not used in moderation, and if it passes beyond the bounds and end of all true liberty. For right is a moral power which, as we have said and must again repeat, it is absurd to suppose that nature has given indifferently to truth and falsehood, to justice and to injustice. Men have a right freely and prudently to propogate throughout the State whatsoever things are true and honorable, so that as many as possible may possess them ; but false doctrines, than which no mental plague is greater, and vices which corrupt the heart, should be diligently repressed by publie authority, lest they insidiously work the ruin of the State. The excesses of an unbridled intellect, which really end in the oppression of the ignorant multitude, are not less rightly restrained by the authority of the law than are the injuries inflicted by force upon the weak, and even more so, because by far the greater part of the community either absolutely cannot, or can only with great difficulty, avoid their illusions and subtleties, especially such as flatter their own passions. If unbridled license of speech and of writing be granted

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to all, nothing will remain sacred and inviolate; even the highest and truest judgments of nature, the common and noblest heritage of the human race, will not be spared. Thus, truth. being obscured by darkness, pernieious and manifold error, as often happens, will easily prevail; and license will gain what liberty looses ; for liberty will be more free and secure, in proportion as license is more restrained, In regard, however, to such matters of opinion as God leaves to man’s free discussion, full liberty of thought and of »)oech is naturally whithin the right of everyone; for this liberty never leads men to suppress the truth, but leads often to its discovery and manifestations,

A like judgment must be passed upon what is called liberty of teaching. There can be no doubt that truth alone should imbue the minds of men; for in truth are found the well-being, and end, and perfection of intelligent nature; and therefore truth alone should be taught both to the ignorant and to the educated, so as to bring knowledge to the former and to preserve it in the latter. For this reason it is plainly, the duty of those who teach to banish error from the mind, and by sure safeguards to exclude all false opinions, From this it follows, that greatly opposed to reason, and tending absolutely to pervert men's minds, is that liberty of which we speak, in so far as it claims for itself the right of teaching what it pleases—a liberty which cannot be granted by the State without failing in its duty. And the more so, because the authority of the teacher has great weight with his hearers, who can rarely decide for themselves as to the truth or falsehood of the instruction given to them.

Wherefore, this liberty also that it may be just, must be kept within certain limits, lest the art of teaching be turned with impunity into an instrument of corruption. Now truth, which should be

Tunes IG ape S Unam EE mitia ei om ces T + nr

the sole object of those who teach, is of two kinds, natural and supernatural. Of natural truths, such as the principles of nature and what is deduced from them immediately by reason, there is a kind of common patrimony in the human race, On this, as on à firm basis, morality, and justice, and religion, and the very bonds of human society rest; and to allow it to be with impunity violated or destroyed would be impious and foolish, and inhuman. But with no less religious care must we preserve that creat and sacred treasure of the truths which God has taught us. By many convincing arguments which the defenders of Christianity have often used, certain leading truths have been laid down: namely that some things have been revealed by God; that the only begotten Son of God was made Flesh, to bear witness to the truth; that a perfect society was founded by Him, that is, the Church oi which He is the Head, and with which He has promised to abide till the end of the world. To this society He entrusted all the truths which He had taught, that it might keep and guard th and with lawful authority explain them ; and at the same time He commanded all nations to hear the voice of the Church as if it were His own, threatening those who would not with everlasting perdition. Thus it is manifest that man's best and surest teacher is God, the source and principle of all truth. and the only begotten Son, who is in the bosom of the Father, the way. the truth, and the life, the true light which enlightens every man, and to whose teaching all must submit: * And they shall all be taught of God " (St. John, vi. 45). In faith and in the teaching of morality God made the Church a partaker of His divine authority, and through His divine helph she cannot be deceived. She is, therefore, the greatest and most safe teacher of mankind, with inviolable right to teach them.

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Sustained by the truth received from her Divine Founder, the Church has ex sought, above all things, to fulli. the mission entrusted to her by God ; undeterred by the difficulties surrounding her, she has never ceased to assert her liberty of teaching ; and in this way, tho superstition of | anism being dispelle/, the world was renewed : hristian wisdom. Now, '^ason itself teaches t the truths of revelation and those of nature ca: ot really be Oppose. to one another, and that whatever is at variance with them must necessarily be false, Therefore the divine teaching of the Church, so far from being an obstacle to the pursuit of learning and the progress of sciewce, or from retarding in «ny way the advance of civilization, in reality brings to them the guidance ofa shining light. And for the same reason it is of great advantage for th» perfecting of human liberty, since Our Savi sus Christ has said that by truth is man ma ‘e: “ You shall know the truth and the truth | make you free.” (St. John viii. 32.) Therefore sere is no reason why genuine liberty should be displeased, or true science feel aggrieved, in having to bear that just and necessary restraint by which, in the judgment of i.e Church and of reason itself, man’s teaching has to be controlled. The Church, as facts have everywhere proved, while she chiefly and above all looks to the defence of the Christian faith, is at the same time and careful to foster and promote every kind of human learning. Learning is in itself good, and praise-worthy, and desirable; and all erudition which is the fruit of sound reason, and in conformity with the truth of things, serves not a little to illustrate what God has taught us. The Church, indeed, to our great benefit, has carefully preserved the monuments of ancient wisdom; has opened everywhere homes of science; end has urged on intellectual progress, by fostering most diligently

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