Auricular Confession and Popish Nunneries Part 13

all you who bow the knee, and kiss the hands, the rings, the robes and the other gewgaws worn by these angels, Hughes and Fen wick; listen! all of you, to what St. Bernard says. "Priests commit such acts of turpitude in secret as it would be scandalous to express." Chamancis, a Romish priest and an orthodox writer, well known to Bishops Hughes and Fenwick--if they know any thing besides political intriguing--declares, and calls the attention of his readers to the fact, that the _adultery, impiety, and obscenity of priests_ [Romish] is beyond description, "They crowd," says he, "into houses of ill fame; in gambling and in dancing, they are seen to pa.s.s from the company of infamous women, from the altar to the ma.s.s. To veil a woman in these convents," continues Chamancis, "is synonymous with prost.i.tuting her,_" This distinguished writer, and virtuous reprover of the Popish priesthood, died about the middle of the fourteenth century, just at the period when, according to Popish writers in the United States, Popery flourished in all its glory. Mezerey, a French historian, and as good authority as Papists can desire, he being a Papist himself, a.s.sures us, that before the English Reformation, the whole body of the Romish priesthood were fornicators_.

What say the sympathisers of Popery to this? Has Mezerey told an old lie? Has Chamancis told an old lie in telling us that it was a common practice in Popish countries, for Catholic bishops and priests to pa.s.s from houses of ill fame, and from the company of infamous women, to the altar and to the ma.s.s.

This will not be believed in the United States. "There is not a word of truth in it," says the professed infidel. "I will not believe a word of it," says the busy Puseyite, Prude; "it cannot be that the dear priests would be guilty of such things." I will frankly confess that it is difficult to believe statements so entirely abhorrent to human nature as those given by Popish priests against their own brethren, and I will not deny, that it took me a long time, before I could yield more than a reluctant a.s.sent to many of them; nor did I ever fully give them sanction until I had made a personal examination into their truth. But, now that I have made that examination, I declare most solemnly, upon the honor of a man, that, as Chamancis expresses it, it is a common practice for priests, in all the Roman Catholic countries in which I have been, to go direct from houses of ill fame to the altar and to the ma.s.s. This I have seen and witnessed myself.

But it will be asked, "how do you know? you must have been in those places yourself." I plead guilty to the charge, if charge the enemy of morality will make of it. While in the cities of Mexico and Havana, about two years ago, at considerable personal expense, I visited many of the dens frequented by Popish priests, especially in, the city of Mexico. 1 went there for the benefit and better information of my fellow beings. I did not then, neither do I now, accuse myself of any violation of the first principles of morality; I believe, on the contrary, that I am ent.i.tled to some degree of commendation from my Protestant fellow citizens, for the efforts which I have made, in Mexico and Havana, to ascertain the truth or falsehood of those complaints which we daily hear against the immoralities of Popish bishops, priests, and nuns. How many have we seen plunging themselves into the midst of disease, contagion, and death, for the good of their fellow beings, and for the sole purpose of advancing the science of medicine! and is nothing to be done, or shall nothing be done for the science of morals? Must we stand and fold our arms while the malaria of Popery is stalking all over our land, carrying death and disease with it wherever it goes? Paralyzed be that arm which would fold itself in such a case!

I have often seen men who were ornaments to society, who were the pride, the comfort, and perhaps the sole support of their wives and children, whom they loved and almost adored, plunging themselves into the midst of yellow fever, or perhaps Asiatic Cholera, for the benefit of mankind and almost at the certain peril of their own lives; and shall a man who loves religion and the cause of morals, do nothing to exalt, to glorify the great cause of salvation? shall he not risk something, to confirm the statements which are crowding upon us day after day, in relation to the immorality of Popish priests?

During my residence in Mexico, the following circ.u.mstance occurred, to my own knowledge: an English gentleman, then, and I believe now residing in Mexico, met me by appointment, at my hotel, soon after dusk in the evening. The object of his calling upon me was to comply with a request, which I had previously made, that he would accompany me to one of the most fas.h.i.+onable houses of ill fame and gambling, where he knew the higher orders and dignitaries of the Roman Catholic Church were in the habit of visiting, and making a.s.signations, with the wives and daughters of the members of their respective congregations. He stated that an entrance to the house where he was going to carry me would cost me a doubloon, and that if I wished to become thoroughly acquainted with the mysteries of the place and obtain access to it in future, I should spend two or three more doubloons at the game of Monte, a favorite game of priests and women of loose habits in Mexico. Chamancis immediately occurred to me; I recollected the account which he had given of the priests of the Romish Church. Here was an opportunity of testing the accuracy of his statements; here was a chance of knowing, from the testimony of my own senses, whether Popish priests were or were not the incarnate demons which he and others represented them to be; and I determined to avail myself of an opportunity which might never again occur. Accordingly I accompanied my friend, and, by his advice, took notes of the transactions of that evening of my life. It will not be expected, I presume, that I should give here, a transcript of those notes; it would be improper to do so; delicacy forbids it; it probably might do more harm than good. There is such a thing as driving a screw too far; it may be forced so as to split the timber it was designed to secure. I shall avoid this, if possible, but there is a circ.u.mstance which it is my duty to mention, and which shows in a clearer light than any other I could adduce, the utter degradation, and worse than idolatry, of those unfortunate beings who are strictly educated in the practices of Popery, but particularly in Popish confession.

Let the reader fancy to himself one of the most splendid residences in the city of Mexico; let him further place himself in imagination in a gorgeously furnished suit of rooms, occupied by a number of the most lascivious-looking females, most of them wearing veils. Let him further fancy a Romish priest entering those rooms, and one of those women advancing to meet him, and then prostrating herself on her knees to ask his blessing and kiss the hem of his garment Let him further fancy this debased wretch of a priest imparting his blessing to this daughter of sin and error, and he will form a better idea of the immorality of Popish priests, and the incalculable evils which, under the mask of sanct.i.ty, they are capable of doing, than it is in my power to give him.

Let the reader, if he will, fill up the s.p.a.ce between the entrance of this solemn-looking villain into the synagogue of Satan, and his departure from it, and then say whether Chamancis exaggerated the enormities of those sins and hidden crimes committed and sanctioned by Popish priests. I kept my eye upon one of those priests, from the moment he entered this house of ill fame until twelve o'clock at night. At the moment the clock struck twelve, he and I were drinking champagne, and I sat with him from that until four o'clock in the morning, when I accompanied him to ma.s.s. He had no idea of my being a Protestant; and believing me to be a Roman Catholic, all restraint was laid aside, and thus I enjoyed the sorrowful pleasure, if I may so say, of witnessing Popery in "_puris naturalibus_." Revolting and repugnant as the scene which I witnessed appeared to me, there was still something in it which struck at my heart a heavier blow than that which met my eye.

Ignorance--Popish ignorance--was at the bottom of all this. What but ignorance--ignorance of her rights--of nature's rights--ignorance of all that tends to elevate nature, could induce those women to go and prostrate themselves before a common partner in their guilt, and ask his blessing? Oh! the sceptre which Popish ignorance sways over mankind is an iron sceptre. Popery sways it over some of the finest regions inhabited by man. Witness-Mexico. Under its icy influence there can arise no generous, no daring spirit of adventure in the cause of G.o.d; subjection and fear soon become the predominant pa.s.sions of humanity; all the n.o.ble faculties of man are chilled and frozen. Robe ignorance in purple, as it is in the Romish Church, and everything must wither before its march; there can be no contemplative delights or pleasures where Popery rules. There can be nothing pure, nothing intellectual, to raise man from the mire of sensuality to any degree of excellence, dignity, or honor; all must be reduced to that state in which we now find the people and priests in Mexico. Without knowledge or the means of obtaining it, the mind of man necessarily falls into a state of weakness and imbecility. Education, and that the education of the Bible, is to the mind of man what food is to the body. Have you ever observed, reader, that a mind dest.i.tute of a Bible education invariably acquires a sort of low cunning? It is intent upon no higher purpose than something mean and selfish. Is it not so in the whole population of Mexico? and I ask the candid historian if it is not so in every country where Popery prevails?

A degradation of the understanding, and an ignorance like that which we now see in Mexico, among the poor Irish, and among the poor of all Catholic countries, is in all cases accompanied by what is worse than ignorance, if possible,--great wickedness and depravity of heart. They are not able in Mexico, or in those other countries under Popish sway, to occupy themselves in the energies of thought, in honorable action, in refined manners and conversation, in trade, in learning, in national improvements, in navigation, manufactures, ca.n.a.ls, and railroads.

No; the very reverse is the fact I appeal to history to sustain the a.s.sertion. The dupes of Popery in Mexico, Spain, Ireland, Italy, and elsewhere, are engaged in mischievous trifles, wanton habits, and wickedness, which render them the most useless and troublesome citizens in the whole circle of society.

Fallen indeed they are, from what they ought to be. Who can recognize--notwithstanding their external configuration--in the Papists of the present day, their lineal descent from the Egyptians, Grecians, Romans, and Maletians,--the glory of their times, the instructors of the world, and the benefactors of humanity. G.o.d stamped his image upon these men. He stamped it upon every created being at the hour of his birth. He created man in little less than the angels; but the glorious image seems obliterated; the divine stamp seems to have been broken, and man can scarcely now be known by his resemblance to his Maker. Popery, that curse of the earth, that scourge of mankind, that source of moral evil and fountain of death and sin, has been allowed to flow in upon us, and thus the great land-marks of humanity have been removed,--the divine stamp almost ceases to be visible.

Popery has in its spirit something malignant, something hateful and hostile to all who profess a different creed. All acquainted with the history of Popery, can bear testimony to the fact that there is an undying hope and wish in the mind of all Catholics, that the Protestant religion should be entirely extirpated. There may be, and there undoubtedly are, exceptions to this rule; so there are to every other rule; but there is no denying the general truth, that the extirpation of the Protestant religion, and of the whole Protestant race, together with the confiscation of Protestant property, and the overthrow of all Protestant governments, are among the fondest hopes of the Popish Church. This cannot be disguised, at least from those who have been educated in the doctrines of the Popish church. Many Catholics there are, I admit, who would be glad, and who even endeavor to disguise this from themselves; but they cannot do it; it is a truth as well established as any other; it is as plain as the sun in the heavens, however they may try to conceal it This, like other truths, will be denied in the United States; but it is perfectly useless to conceal the fact from our people. Watch the progress of Popery in a neighboring country; see the efforts which O'Connell is making in Ireland, under the immediate sanction of the Pope of Rome, to overthrow the Protestant government of England, and to reduce that country to obedience to the court of Rome; look at the proceedings of the bishops of the Romish Church in this country, and ask yourselves what they are aiming at.

"Ireland for the Irish," says O'Connell, the Pope's agent at the other side of the Channel. "Americans shant rule us," say the Pope's agents in the United States. Can language be plainer than this? Can treason be expressed in stronger or more emphatic language? O'Connell means Ireland for the Pope. Bishop Hughes of New York, and the other Popish agents in this country, clearly mean, and wish to be understood so--the United States for the Pope. I ask any man whether the language of O'Connell and the Pope's agents in this country, is even susceptible of any other interpretation? What meaning can we attach to the words of Bishop Hughes, who is the Pope's organ in the Empire State of New York, except that which is plain and obvious--Americans shant rule us. Who, then, does this Popish agent want to rule them? Obviously the Pope of Rome. I can scarcely suppose him or his brother bishops subject to such lunacy as to fancy for a moment that he could bring this great nation into subjection to the Pope of Rome; but must we not admit, at the same time, that his language, and the entire political course of his Popish brethren, during the last year or two, have looked very much like it.

Have not Papists all over the world, during the last few years, a.s.sumed a more daring and menacing att.i.tude? Have not their language and measures, even in this country, become more turbulent and insurrectional? Let Americans ponder well upon this. It is not long since O'Connell, the Pope's mouth-piece for this country, as well as Ireland, addressed the deluded Irish in the following language; and remember, Americans, that I tell you Bishop Hughes of New York, and every other Popish bishop in the United States, will soon make use of similar words to their respective flocks in this country: "Force and violence are not to be used. If the time for using them were to come, there is one here will tell you that the time has come." You will also recollect, Americans, that I tell you that they will receive for answer that which the Pope's agent received in Ireland--"we will follow"

Popish bishops and priests will preach peace to their people, but let not Americans forget that they have confessionals, where they can infuse into their minds the poison of rebellion and treason. When a Popish bishop preaches peace, he means it not; he means war to the knife with heretics and heresy. Robespierre, shortly before the French Revolution, delivered a series of lectures against capital punishment; and sooner should I trust him for sincerity, than I would a Popish priest when he cries peace with heretics. That blood-thirsty and sanguinary villain, Robespierre, exhorted his followers not to confiscate the property of those who might be found guilty of opposition to the people; but much safer should I consider the property or estate of him who incurred the displeasure of Robespierre, than I should that of an American Protestant citizen who fell into the hands of the Pope's agent and executioner in the United States.

Murat, a character well known to the readers of the history of the French Revolution, lectured loudly against capital punishment; but what was his conduct? He consigned more to the guillotine than any other man in France. His hands were stained with blood; but b.l.o.o.d.y as his hands were, and thirsty for more blood as his heart was, much sooner would I have trusted myself to him, and much safer should a Protestant feel himself in such hands, than in those of a Popish bishop or priest. But it is not my present purpose to expatiate upon the cruelties of Popery; I will only state incidentally that the Protestant citizens of this country have much to fear from the influx of Papists amongst them, not only in a moral, but a political point of view. Nearly the whole body of Irish Roman Catholics have resolved to migrate to this country. They will do so, if that treacherous disturber of their peace and happiness, Daniel O'Connell, does not succeed in overthrowing the Protestant government in England. Extensive preparations are already being made in this country for their reception, together with their leader, if they can effect his escape from the gallows. The Catholic population of Ireland is at present 6,620,000. This immense body are united, to a man, in that abominable belief. _Heretici destraindi sunt_. This is a fundamental article of Popish faith.

No faith is to be kept with heretics. It is firmly believed by the six millions and upward of Irish Roman Catholics, that the Pope is the lawful head of their church. Disguise this as they may, entangle it as they can, in Popish sophistry, the fact is not the less true. a.s.suming it to be so, Americans can easily fancy the inevitable danger of admitting Catholics among them without strong and safe restrictions.

Many there are, and those, too, men of great moral worth, who do not deem it necessary or proper to impose any restrictions whatever on the admission of Papists amongst us; they seem to think, and maintain their opinion with some show of reason, that Popery may now, as in former times, prove advantageous to society. These philanthropists evidently mistake Popery for Christianity. I have had occasionally many interesting conversations with some of my fellow citizens, on the subject, and have found that not a few of them have taken up the strange idea, that because Popery, or rather Christianity, was greatly instrumental in checking the first inroads of martial power and barbarity upon civil society and Christian peace, its progress in this country, comparatively new, must be accompanied by similar blessings.

Papists frequently and tauntingly ask Protestants "Where would be your Bible, were it not for our Church?" and let it be understood, that they invariably mean, by our Church, the Church of Christ. Many of the poor followers of the Pope are sincere in asking this question; and so totally ignorant are they of the very elements of Christianity, that they really believe the Bible could not exist, if their church were overthrown.

It is questioned by statesmen, and by many political philosophers, whether it is good policy to disturb thia delusion. European statesmen contend that it is not, and it is much to be regretted that many of our American statesmen seem to incline to the same opinion. The French philosophers--at least their political philosophers--seem all of one mind upon the subject, and contend, with great plausibility, that opinions which have stood the test of time for a given number of years, had better be left undisturbed.

Many have gone even so far as to say that "ignorance is bliss;" but this sentiment, and such philosophy, is too stale for the present generation.

It has had its day; Popery lent to it its powerful aid in the middle ages, and bitter indeed were its fruits. The Popish church, too, has had its day; so had the Jewish church, and much is due to both for the good which they have done. Many in both those churches, and during their respective influence, could see no farther than that "ignorance was bliss" to the savage hordes who first formed the nucleus of social and civil society. Did they know in their savage state the extent of their animal power, without mind to direct its force and capability of evil, the consequences would be, not social order or distributive justice, but universal chaos and general confusion. Ignorance may be said to have been bliss to these unlettered hordes and savages; science and literature, had they blazed upon them in their full noon brilliancy, would not have been appreciated by them, they would only have dazzled and confounded them still more. It would be dangerous to place within the reach of a thirsty savage a bowl of Prussic acid; he might drain to the dregs the fatal poison, and thus that which, in the hands of science, might have been useful and legitimate, would become the instrument of death.

It would be unsafe to place a lighted torch in the hand of a sportive child, and send him to play with it in a powder magazine; the consequence might be death to him and to all around him. It was probably so at one time with science and learning. It was perhaps, in a great measure, bliss to be without them, until the human mind was prepared to make a proper use of both; it is so even in the animal and vegetable world, and why should it not be so in the world of mind and thought?

Who, for instance, would place on a horse a harness which youth and want of exercise did not enable it to carry? Who would sow wheat in a soil unprepared to receive it? No prudent man would do either; and certainly much credit is due to those early Christians, and even to Jews and Papists, for what they have done, and for anything they have effected in preparing the minds, especially those of northern barbarians, for the reception of the sciences, but particularly the glorious science of the Christian religion, with all its saving truths and holy principles.

Infinite indeed are the obligations under which our ancestors have placed us, in opening our minds and preparing them for the reception of so many moral and scientific truths; and if the Popish church has contributed in any measure to this, I am as willing to thank her and give her full credit for all she has done, as the most hypocritical Jesuit that ever lived, or the most liberal Christian that practically denies human 25 depravity. But are there no more truths to be evolved, ether in moral or civil science, than those which have seen open to our view in the infancy of the Romish church, and for which I, for one, am willing to give her credit in all that she has done? Were there not many sources opened, even in the days of the glories of the Jewish Church, and Romish Church, too, which lave been closed up, and must remain closed forever? Was not the Jewish religion, when it first dawned upon that devoted people, like the early beams of some fresh morning, fragrant and cheering to the captive in his cell? But that religion has pa.s.sed away. It was glorious in its time; but does it follow, did it follow, or can it follow, that we should now embrace it? Must we hug the shadow, when the substance ceases to exist?

The outward form of the Romish church was once attractive and beautiful in the extreme; its gorgeous ceremonies, its high ma.s.ses, the vestments of its priests, its music, its processions, its indulgences, its semi-pagan, or rather worse than pagan, idolatries, had in them much that was imposing, and well suited to their times; they were calculated to overawe northern barbarians,--then the enemies of Christianity and of civil rights. The Church of Rome did much to prevent the few among these barbarians from trampling to the dust the rights of their serfs, who const.i.tuted a vast majority of the people, and for this I am as willing as any other to give her credit; but the Church of Rome has done her work long since; her days of glory are numbered--her sun has long since set-not in triumph, but in blood--not in victory, but in death.

But Popery seems now to be gathering up her energies--at least she is endeavoring to do so--and looks upon this new country as a proper field to make the experiment; and there are serious doubts upon the minds of some, whether she will not succeed, at least in a measure, in partially re-establis.h.i.+ng her ancient power in this new country. She is disposed to struggle hard for it Already has the tocsin of war been sounded along her lines--her recruiting officers are abroad--she has her depots here and there and everywhere--her paymasters and spiritual recruiting sergeants are to be met with at all points. Go to the woods of Oregon,--travel along its meandering and fertilizing streams,--and you will find them there, preaching freedom, liberty of conscience, and equal rights. Go into the swamps of Texas, and you find them there, too, advocating civil rights, liberty of conscience, and perpetual slavery.

In Oregon and New England we find Papists shouting O'Connell, the Pope, and the abolition of slavery. In the Southern States of the Union and in Texas, they hurrah for slavery--slavery not for a day, for a year, or a term of years--but forever! In the Northern States they brand the slaveholders with the epithets--robbers, slave-breeders, and stealers of men. In the South and in Texas, they denounce the Northerners as fanatics, pirates, and sons of pirates. How long Americans will tolerate these wolves in sheep's clothing among them, it is difficult to say; but one thing I fear is certain, that as long as they have oats, and Americans countenance among them Barn-burners, But-Enderst Repealers, and Empire Clubs, under the popular name of Democrats, the evil to which I allude will continue.

It is said that Popery is on the increase in the United States, and there are not wanting some arguments to prove it. But though 1 have taken some pains, and perhaps as much as any other man in the country, to ascertain the truth of this a.s.sertion, I am still unconvinced on the subject It is also a.s.serted that Popery is on the increase all over the world, and must continue to increase. Upon this, too, I have doubts; I even believe that the contrary is the fact.

If by the increase of Popery is meant the number of square miles, or the extent of country which they own or occupy, it may be said, with some propriety, that if Popery is not advancing, it is not retrograding; but if by the increase of Popery is meant that its creed and idolatrous doctrines are gaining ground, I flatly deny the a.s.sertion. As another expresses it, a system that degrades can never advance. And that the doctrines of the Church of Rome do degrade, I think I have already proved. The Romish Church and its doctrines have crushed the spirit, and deadened the life of every country, and every people, that ever believed or maintained it; and shall our free spirits and bold intellects, in the nineteenth century, be broken and bowed down like those in Popish countries? It can never be. But this is not the question, exactly. The question is, or ought to be, Is the Popish religion on the increase?

Does it gain upon the Protestant religion, or is it going ahead of it, as some even in these United States will have it? This question can be easily answered; and for that answer, which I am about to give, I acknowledge myself much indebted to an anonymous but elegant writer in the Protestant Quarterly Review for the month of January, 1846. "Ask yourselves which religion,--Protestant or Popish,--will spread widest in an age of science and knowledge--which is best fitted to the growth of the human mind? In all Protestant countries, wealth, intelligence, and a high civilization! are everywhere seen; in all Catholic countries, dead-ness and decay rest upon everything which nature made beautiful.

Under Protestantism, every department of science has made rapid progress. The very spirit of freedom breathes through the Newtonian and Baconian philosophy. Everywhere, from the harsh, barren soil of northern nations, sprang up life and light England, Scotland, Prussia, in men of strong intellect, are superior to any of the older nations, in any preceding age. Mathematics, natural philosophy, metaphysics, ethics, commerce, agriculture, legislation--the whole extent of modern civilization--date from the Reformation, and exist only in Protestant countries. And those nations of Europe which caught but a glimmer of liberal opinions, but which in the Catholic or Popish reaction were again subjected to Rome, are far in advance of those countries, beautiful as they are, in the South of Europe, which never saw Protestantism. A single glance into the history of modern science, literature, and politics, will fully convince any candid mind of this.

The entire spirit of northern inst.i.tutions, their great progress, their growing intelligence, are all owing to Protestantism. They date their birth from it, they are thoroughly imbued with its spirit, they must live still in its spirit Firm governments and wise laws; just and liberal rulers; free and intelligent people; n.o.bler views of man; n.o.bler views of G.o.d; more knowledge; more liberty; more faith;--these have the genius of Protestantism imparted, and in their ever-growing life it will live. How different from this is the condition of the old Catholic States! The n.o.ble palaces of Italy are deserted; banditti infest the beautiful sh.o.r.es of Campania. The Dantes, the Petrarchs, the Ta.s.sos, are gone forever. The poetry, the chivalry, the bright southern romance, the fiery southern valor, have pa.s.sed away; miserable want and beggary, vagabond recklessness, and sullen, obstinate, threadbare pride, are the remains of fair Italy. Ireland with her poetry and merriment is silent and desponding; her laughter has mournfully died away; her sweet melodies, equally beautiful, whether sung sadly or gaily, are chanted by lips quivering with emotion and parched by hunger and thirst Popery has degraded and saddened her very soul.

"Austria, tyrannous and bigoted,--an enemy to all freedom, whether of thought or action,--with her degrading inst.i.tutions, and decaying principles, is rather worse than poor Ireland. It is better to die than to kill Spain, the birth-place of Loyola; the valiant opponent of the crescent and turban, for near eight hundred years; the land of brave knights and fair ladies; of song and dance; of literature, refinement, and elegant culture,--is wretched indeed. Squalid, seditious, fiercely proud and cruel, it now excites little compa.s.sion, still less of hate or fear.

"How are we to account for this immeasurable difference between the realms of Protestantism and those of Catholicism? Are the Italians inferior by nature to the Scotsmen, or the Spanish to the Danes? We cannot admit this; all history and philosophy disprove it. Yet now, in their degradation, they can scarcely appreciate their ancient grandeur; while the heavy nations of the north, have suddenly leaped far beyond their utmost limit The only cause which can be a.s.signed for this, is the vast difference in the genius of the two religious influences: Catholicism has blighted, Protestantism has advanced and strengthened.

Can this ever be undone? Has all modern science been preaching a lie?

Have the last three centuries been pus.h.i.+ng forward in the face of truth, and acting out the lie? Can the onward sweep of civilization be r.e.t.a.r.ded? and must the work pause, and wait till the huge car of Rome can rumble slowly up and bear it onward into the caves of night again?

Forbid it Heaven, I cannot believe it."

But the Papist will say, "it is evident, from the recent course of events in France, Spain, Italy, Ireland, nay, to some extent, in the United States, that Popery is gaining ground and making extraordinary efforts to insure ultimate success." Be it so. Even admitting that they are attempting and strenuously trying to advance, that does not insure victory or final success, There are two broad and undeniable facts, which forbid this result. One is, that from the beginning of the world to the present hour, man has steadily advanced in progressive intelligence; and the other is, that the roman mind has never been known to run backwards. Papists will say, and it is now said from their pulpits, in these United States, "that Popery can accommodate, and will suit itself to the advancing acquirements of man, and finally conform to our free inst.i.tutions." Let us look at this question, and fairly examine its truth or falsehood. Upon a correct understanding of this subject, and upon it alone, can be founded a correct estimate or view of the ultimate fate of Popery in the United States. I flatter myself that I have proved, to the satisfaction of all Americans who have done me the honor of reading my books, that Popery has not changed in its doctrine or discipline; or, that if any change has been effected in either, it is decidedly for the worse. A recent French writer, well known to the readers of history--La Mennais--has tested the doctrines of Popery by the principles of intellectual advancement. He proved that Popery and civil rights were incompatible with each other, and could not co-exist under any government nor under any form or state of society. No argument could be more beautiful, more eloquent, or more convincing, than that by which he demonstrated to the world that human liberty and Christian liberty are antagonistic to Popery. He required no more from the Church of Rome than to conform to the simple principles of Christian freedom.

His works are now extant, and I believe are to be had in all well furnished libraries in the United States. They can be seen and read by our fellow citizens, and they will find in perusing them that what I state is correct The writings of La Mennais soon came to the ears of the Pope and his Inquisitors, and they were not long in discovering that if the principles contended for by La Mennais were admitted, the Popish Church must fall. There was no medium; either that, or every other doctrine must be denied, and all arguments in favor of the civil rights of man had no foundation in fact. How did his Holiness, the Pope, act on this occasion? I do not allude here, to any Pope of ancient times, I allude to the Pope who now lives, and presides over the Infallible Church. He cursed La Mennais; he d.a.m.ned him and his writings. He insisted that La Mennais should write no more on the subject, and I blush for the honor of humanity, of mind, of talents, of genius, and liberty of thought, to state that La Mennais submitted to this tyrant Pope, and that only the other day, in 1833, though he declared to his friends, that, while he bowed to the Pope's, supremacy, he felt that he was putting his name to the blasphemous admission that the Pope was G.o.d.

The Popish bishops of this country have the hardihood to say, that Popery is the friend and advocate of pure democracy, and that miserable tool of theirs, Brownson, says amen. They depute him to lecture upon this subject in almost all the large cities throughout the Union. He may do some injury to the morals of our people, but his reign cannot be of long duration; such is the character of the man, that whatever he says cannot fructify. He is, among our fellow citizens, what the ant is among a heap of corn; it takes it to its winter store house to feed itself alone, but whoever will carefully examine the grain or corn which it takes from others, will find that it has no bud; it destroys that, and thus selfishly and mischievously prevents 25* the grain from fructifying and enlarging. Brownson takes with him, and appropriates to himself, many plausible arguments from the works of eminent men, but the slightest contact, on his part, with the purest characters, is sufficient to destroy their vitality. If he were even to carry with him into the pulpit, the soundest principles of morality, his very presence, and past infidel life, would destroy their force; and a correct examination of them would show the Christian who might examine them, that they had no bud or vital principle within them and could produce no fruit It is said that some men come into this world with two left hands, two crooked eyes, a good deal of brains, and little or no organization of its faculties. Brown-son is one of those characters. He has two left hands, and was never known to do anything right; whatever he touches he is sure to despoil and disfigure. Both his eyes are crooked; he has never yet been known to see anything straight; so crooked are they, that he sees things only through the eyes of others. Hence it is, perhaps, that he never writes anything which is his own, but upon all subjects gives us the views of others, and as no two think alike, in general, Brown-son's writings invariably contradict themselves. Add to this that great defect of order in his brain, and we cannot apprehend that his lectures will do much permanent injury. This Brownson has appeared to me, during the short time I have been noticing his movements and opinions, to be, in reality, a shallow-pated bombastic pretender to science and literature. He seems to know books just as some people know great men, they only learn their names, and then boast of an intimate acquaintance with them. He talks very fluently about his intimacy with Ta.s.so, Dante, Petrarch, Boccacio, and others. He and Boccacio seem to be as intimate as pickpockets (to use a common though vulgar phrase.) I wonder if Mr. Brownson recollects any of those anecdotes related by Boccacio about certain nuns, who lived in the vicinity of his lather's residence? Will the ill.u.s.trious changeling permit me to bring one or two to his recollection? One probably will be enough, as my readers may already have had sufficient information concerning the amus.e.m.e.nts practised by nuns and sisters of Charity in their convents.

It seems there was a large establishment of nuns in the neighborhood were Boccacio resided. The mother Abbess was of n.o.ble descent, a fine fair-haired girl, young and beautiful. There happened to be, adjoining the nunnery, a friary; among these friars, as Boccacio tells us, in a work of his, which has since been suppressed by the Popes, was a young man of fine personal appearance, and who possessed, in a remarkable degree, the power of a.s.suming any character he pleased. He was, besides, a ventriloquist, and could thus personate and imitate any character or any voice he chose. The mother Abbess took an extraordinary fancy to this young friar, and tried by every means in her power to have him appointed confessor and spiritual guide to the nuns. But the Superior of the friary was not easily deceived. He peremptorily refused to listen to the most pious entreaties of the mother Abbess, and positively declined giving the friar faculties to hear her confession.

What was to be done in this case? The holy nun soon hit upon an expedient. She sent for the friar, who always had admission to an iron grating in the wall, which separated these holy nuns from this sinful world! She told the friar that her establishment was much in want of a gardener, and advised him to change his whole appearance, a.s.sume the character of a very old and feeble man, imitate his voice, and come the next day, with his spade on his shoulder, to apply for the situation of gardener to the nunnery. He accordingly came the next morning, thoroughly-metamorphosed, and in the most doleful and piteous tones of distress and want, begged of the holy mother Abbess, for the love she bore the blessed virgin Mary, to give him employment, whereby he might support himself and his poor half-starved and bed-ridden wife. The holy nun moved by charity, and nothing else, of course, employed him as gardener; and moved by compa.s.sion for the weak and feeble old man, she occasionally sent for him to her cell to nourish him with some wine and water. _Verb.u.m sat_. The Protestant reader will not forget that Boccacio was a Roman Catholic and is quoted by Brownson, in his Review, as one of those luminaries which adorned the Popish Church between the sixth and sixteenth centuries.

There was another, among the luminaries who flourished "betwixt the sixth and sixteenth centuries," named Rabalais. I am rather surprised that Brownson has not quoted him, as a model of a Christian bishop. He was a Roman Catholic bishop, and died in full communion with the Romish Church. He was laid in his coffin dressed in his episcopal robes.

The works of Rabalais are very little read now-a-days, nor could I conscientiously recommend them to the attention of any Christian reader; I allude to him with the sole view of giving Popish advocates the full advantage of the testimony and example of a Roman Catholic bishop in their favor.

There was not, perhaps, in all France, a more obscene writer than Rabalais. He was remarkable however for the depth and keenness of his satire. He felt the degradation of his position as a Popish bishop, but he wanted moral courage enough to renounce so advantageous a position in society as that which the Romish Church a.s.signed him. The only alternative left him, under these circ.u.mstances, was to try to effect some reform in his Church and the morals of its priests. He turned against them the arrows of his ridicule, and though the wounds and scars, which they left behind them, were broad and painful, yet there was so much justice in all his statements, that the Infallible Church dared not raise a finger against him. I refer Bishops Hughes, Fenwick, and their corporal, Brownson, to his writings. They may, in all probability, find some similitude between themselves, their Popes, and other bishops, to those ill.u.s.trious characters, Carragantua, Pantagruel, Trippet, and others so conspicuously alluded to in the works of Rabalais. I expect nothing else than censure for the bare mention of some of those writers to whom I have referred-It seems to have become quite fas.h.i.+onable now-a days with pulpit orators, to censure anything like gen-real reading; at any rate, no fault must be found with the sins of the times. I have seldom heard a discourse or lecture, from infidels of the present day, where they have not found fault with all those writings in which sin and immorality are denounced in plain scriptural language. There are, among our modern Liberal Christians, many who seem shocked at the idea that Eugene Sue, for instance, should have dared to satirize Popery, or that Guinet, or Michelet, should presume to denounce Jesuitism or warn mankind against giving it any encouragement amongst them. The argument used by these Liberal Christians or philosophers--for they are all philosophers, every one of them--is this; if evangelical Christians should succeed in suppressing Popery, we philosophic, and Liberal Christians, shall be their next victims; _ergo_, Eugene Sue, Michelet, Gui-net, and all who write against Popery, deserve no encouragement from us. Admirable logicians, these Liberal Christians!

Profound and deep historians, these modern philosophers! Evangelical Christians have never persecuted Liberal Christians. I would challenge them to produce an instance where they have ever acted upon the offensive. Let them a.n.a.lyze the creed of evangelical Christians; let them dissect it; let them break it up, word by word, and cut each word into the most minute fractions; and if they can show me, among those words or fractions, a solitary particle, or an isolated idea, which teaches them to persecute any man on account of his religious opinions, I will acknowledge that Liberal Christians are right in preferring the ascendancy of Popery to that of evangelical Christianity. But how is it in the Popish creed? Let these Liberal Christians turn back to the pages of history, and they will find that the creed and canons of Popery, as well as the decretals of its Church, all teach that Liberal Christians are to be dealt with by civil law, and that by civil law is to be understood the Inquisitorial law, which consigns every one of them to the sword, fire, and f.a.ggot. Do these gentlemen recollect the fate of Arius and his followers? Do they forget thar the disciples of Arius were all Liberal Christians, and numbered, at one time, a vast and large portion of those who professed any belief in the doctrines of Christ, either as G.o.d or man? Pause, gentlemen, I entreat of you,--recollect that the reason why Papists are silent in relation to your doctrines, is simply this: they look upon you as d.a.m.ned, beyond a possibility of salvation. They place you and the Jews on the same level, and consider both as blasphemers of the name of Christ, and as altogether beneath the notice of all men who profess the Christian religion in any form whatever; and rely upon it, when I a.s.sure you, that I myself, who have been a Popish priest, have studied the doctrines of that Church to little purpose, if you are not the very first whom Papists will destroy, and whose property they will confiscate to the use of their Infallible Church, should they ever have the power to do so.

It is a question with me, whether many of the lecturers of the present day, in their unqualified _anathemas_ against modern literature and general reading, are not doing more harm than good. a.s.suredly they are injuring, more or less, the cause of liberty, and giving all the advantages they possess, to arbitrary power; especially to the factious, despotic, and violent power of the tyrant court of Rome. Those lecturers who denounce the writings of Eugene Sue, Guinet, and others, against the Popish Church, are bringing upon this country--unconsciously, I believe--all the evils of foreign tyranny, without any consolation. They are helping to destroy themselves, and must be destroyed in time by a superior power. Charity obliges me to suppose these lecturers sincere, and if they were equally discreet, might be useful auxiliaries in promoting the moral and political interests of our country. They are the instruments of cool-headed, dispa.s.sionate politicians, who see nothing, and care to see nothing, but their own private interests.

Besides all this, these declaimers against modern literature and general reading are injuring the cause of science. He who from his pulpit, or in a lyceum hall, disapproves of the writings of Eugene Sue against Popish domination, merely because he relates many facts and circ.u.mstances which are not proper to be seen or read by some of his hearers,--aims his blows at many of the n.o.blest sciences which G.o.d has permitted man to study, and for reasons which could scarcely be satisfactory to a child, viz: because "some pa.s.sages in his writings are rather indelicate." This is certainly as strong a reason as Dr. Sangrado, of Quixotic notoriety, gave to his patient, when asked why he did not prescribe cold water; "I have," said the Doctor, "already prescribed hot water." The reason given for not reading Eugene Sue may apply with equal force against the study of surgery; and I should not be in the least surprised, if before long some of those gentlemen denounced and forbade the study of the n.o.ble and almost heavenly science of anatomy. a.s.suredly, beautiful, symmetrical, and lovely as the human frame is externally, it presents to the human eye, when dissected and exposed, in its native and naked proportions, no very pleasing object to contemplate. But does it follow that the science of anatomy should not be studied? Does it follow that works upon that science should not be read? Certainly not; and he who would contend for the contrary would be well suited by a.s.signing to him an abode in some lunatic asylum.

I admit that there are some pa.s.sages in the writings of Eugene Sue, Guinet, and others, against Popery, that seem rather indelicate. But is that a reason why the moral anatomy and structure of the body Papal should not be dissected? The external body of Popery, like the human body, may be fair to the eye, lovely to the senses, and beautiful to the imagination; but like the human body, it has its deformities, and I see no reason why its defects should not be anatomized, studied, and exposed, if necessary to the moral welfare of the human family. How can the evils of Popery be known, unless they are exposed to public view, and seen by those who are competent to judge of their evil tendencies?

And who are more competent to form a correct estimate of their nature and character, than such men as Eugene Sue, Guinet, and others, who have studied Popery? Guinet and Michelet are now living. They are both Roman Catholics by birth and education. They understand the doctrines of Popery thoroughly. It is idle--it is worse than idle--for American Protestant writers to attempt to prevent the circulation of Michelet's works, or those of Eugene Sue, in the United States. But it will be said, and it is said, that there is much romance about them, and that many pa.s.sages are to be found, in Guinet especially, savoring strongly of infidelity. Admitting even this to be the case, it does not follow, by any means, that the enemies of Popery, which some Protestant journals and lecturers pretend to be, should reject and censure the many and undeniable truths which they contain on the subject of Popery. The fact is--and I regret that it is so--many of the journals which come out with flaming notices of their determination to stand by the Protestant religion, and oppose the introduction of Popery into this country, are not always sincere in their professions. Many of them are theorists.

I may add here, _en pa.s.sant_, that few of those "heroes of discussion meetings," and editors of newspapers, are at all qualified for the task which they undertake. It is, however, a source of consolation to me, that there axe some public lecturers and editors of Protestant newspapers, who are sincere and disinterested in their opposition to Popery; who see its destructive fruits now springing up in the fairest fields of our Republic; who know that Popery is corrupt in itself, that corruption of mind and morals is the natural result to be expected from its prevalence amongst our people These worthy men and well-informed editors of many of our presses, are determined, cost what it will, that Popery shall be fully understood in this country: that it shall no longer be hid in a corner, and that those Jesuit wolves who profess it shall no longer be permitted to appear in sheep's clothing.

Among the presses which now boldly stand forth in defence of the Protestant religion and the civil rights of man, I am happy to enumerate the Boston Recorder, the Olive Branch, and others, among the various presses in the city of Boston. There are also many among the political presses in our country, which are doing good service to the cause of Protestantism and the civil rights of man. J. T. Buckingham, of the Boston Courier, has generously and disinterestedly thrown himself and his fine talents between the intrigues of Papists and their designs upon our inst.i.tutions, and the civil rights of his countrymen. These presses have not blushed to quote largely from Eugene Sue; they have not tried to hide from their readers, nor prevented them from reading, the faithful _expose_ which Eugene Sue, Guinet, La Manais, Michelet, and others, have given of the iniquities and treasonable designs of Popish priests and Jesuits against Protestant governments and the civil rights of man. These presses have not put their hands to the plow and looked back. They love their G.o.d and their country too well to crouch before the _puerilities_--as the learned Bishop Eastburn of Boston expresses it--or the treasonable designs of Jesuits. The reader will here indulge me, and I trust the editors of the Boston Recorder will pardon me, for quoting largely from their paper of January 15th, 1846. "M. Pascal, a devoted member of the Romish Church, has set forth in his provincial letters the opinions of several distinguished Jesuits, as to the duty of loving G.o.d, and especially in answer to the question, 'When and at what time is a man obliged to have an actual love or affection for G.o.d?' One Jesuit, Saurez, says, 'It is enough if we love him a little before we die, without fixing any time.' Another, Vasquez, says that 'it is enough to love him at the point of death.' We marvel at such answers. But this is Jesuitism seeking to relieve itself of the painful obligation of loving G.o.d. No order of men,--no society that ever existed, has been so universally execrated as that of the Jesuits. Everywhere intriguing, plotting, and dangerous, they have been everywhere dreaded, hated, and opposed. And not by Protestants alone. The society of Jesuits has been at different periods expelled from all the States of Europe; and last of all, France has denounced and rejected it The order, as every one knows, began with Loyola, in the beginning of the sixteenth century, and was intended as a spiritual crusade against heresy; the particular heresy aimed at being the Reformation, under Luther, who was contemporary with Loyola. In 1773, the inst.i.tution of the Jesuits was suppressed by a bull of Clement XIV. They were accused of 'too great avidity of terrestrial goods,' of 'criminal plots,' of having in their favor only the exterior of regularity, disgraced in their maxims, and to render themselves more powerful, given up to commerce, stock-jobbing, and politics.'

"But the time came when Rome needed the arms of the Jesuits, and their society was re-established in 1814. The Romish Church still defends the Jesuits, and stands before the world as their accomplice." The Recorder continues, and indirectly severely censures those presses and those timid and irresolute editors who seem to think that they cannot conscientiously read, or permit their readers to receive into their houses, the writings of Eugene Sue or Michelet, against the degrading and traitorous doctrines of Popery.

"The attempt of the Jesuits," continues the pious and talented editor of the Recorder, "to get the control of education in France, aroused some powerful spirits, among whom the most distinguished were Michelet and Guinet, Professors in the College of France. These men are Catholics, but too excellent and conscientious to receive the appellation in its bad sense. They are high authority, and we quote a few of their opinions, publicly uttered in college lectures within the last year or two." What think you of the above language, you editors of the would-be evangelical Protestant presses?--you who have pledged your sacred honor and fortunes to stand by the Church and the Gospel of Christ, and still censure Michelet, Guinet, and even my own humble efforts to oppose the spread of Popery among mankind. "Michelet," continues the Recorder, "calls the spirit of Jesuits the spirit of intrigue--of holy detraction.

G.o.d give us, he says, political tyranny, military tyranny, and all other tyrannies, ten times over, rather than that such a police--that of the Jesuits--should sully our France." Will the reader permit me to add my pet.i.tion to this, and will he join me in beseeching the Throne of Grace to receive it graciously? G.o.d give us, American citizens, political tyranny, military tyranny, and all other tyrannies, ten times over, rather than that Jesuitism should disfigure the fair face of our beautiful Republic The Recorder continues his observations on the writings of Michelet. "He (Michelet) challenges men to study, and tells them that at the end of ten years they will find in the history of Jesuits but one meaning--_the death of liberty_." "This bold lecturer,"

(Michelet) continues the Recorder still, "bounds in pa.s.sages like the following: 'What is the nature of the Jesuit? He has none; he is fit for everything. The Jesuits are a formidable machine for war, invented for the most vile combat in the sixteenth century. The simple and natural means which have generally succeeded with the Jesuits is to _catch wild birds by means of tame ones?_" "I speak," says Michelet, "of Jesuitesses, polished and gentle, adroit and charming, who always, going before the Jesuits, put everywhere oil and honey, smoothing the way."

How true this is; and is it not strange, beyond account, that Americans cannot see it? When Jesuits first came into Boston, they sent before them Jesuitesses, young, polished, gentle, and charming. These tame Popish birds were not long amongst us, when they caught whole flocks of our wild Yankee birds, and are now catching them in almost every State in the Union. But the Yankee, with all his cuteness, cleverness, and supposed cunning, will be caught He is no match for the Jesuit. "The Jesuits," says Michelet, again, "have employed the instrument of which Jerome speaks--poor little women, all covered with sins." He alludes to the Sisters of Charity, the Ladies of the Sacred Heart, the Mother Abbesses, &c., all which are directed and governed by the Jesuits.

Was there ever a truer picture of the operations of Jesuits than this?

And the Americans who cannot see its truth and fidelity, must be blinder than the bats which flutter in the caves and caverns of their mountains.

Had we not, the other day, on Mount Benedict, in the vicinity of Boston, the capital of New England, some of those _poor little women, covered with sins_--meek, and gentle, and angelic-looking little beings? Sweet little innocents! They had a nunnery there, too. They had a fas.h.i.+onable school attached to it. And our Protestant Jonathans--poor dolts--sent their daughters to these poor little women--these Sisters of Charity--to be educated in the principles of Christianity! True it is that none are so blind as those who will not see.

The reader will bear with me in quoting a few more pa.s.sages, which the Boston Recorder selects from the writings of Guinet, on the subject of Jesuitism. "The nations which are sickest in Europe, those which have least credit and authority, are those in which the society of Jesuits has its hearth. The mission of Jesuitism, in the sixteenth century, was to destroy the Reformation; the mission of Jesuitism, in the nineteenth century, is to destroy the Revolution, which supposes, includes, and envelopes, the Reformation. What cannot fail to strike you, is the rapidity with which this society has degenerated. Where shall we find any thing like it in any other order? The public voice has been raised against it from its very cradle. Already the society was driven out from a part of Spain in 1565, from the Low Countries and Portugal in 1578, from all France in 1594, from Venice in 1606, from the Kingdom of Naples in 1622. I speak only of Catholic countries. We may add, that France condemned the Jesuits in 1762, and actually drove them from the kingdom, and that she has since repeated her sentence of reprobation in 1845."