LIBMRY or CONGRESS. I I^UNITED STATES OF AMERICA, f SIX YEARS A PRIEST AND A DECABE A PROTESTAE rn i, BY PROF. F/W. WOOD, A. M., Ph. D. Wiih Illustrations, CLEVELAND, 0.: ^ CEOCKEE'S PUBLISHING HOUSE* 1876. ThS Library washington .W?5 UNTEBED ACCORDING TO ACT OF CONGRESS, BY CROCKER'S PUBLISHING HOUSE, 1876. TJNION ELECTROTYPE FOUNDRY, CLEVELAND, O. 3D E ID I O -i^ T E ID • TO BISHOP MATTHEW SIMPSOy, THE INDEX CHAPTER. PAGE. I. — My Arrival in America ----- 7 II. — My Priestly Activity In Avilla - - - 13 III. — My Priestly Activity in Avilla — Continued 25 IV. — My Priestly Activity in Avilla — Continued 38 V. — The Holy Sacrifice of Mass - - - - 65 YI. — Mass— Continued ------- 6& VII. — My Priesthood in Avilla — Continued - - 77 VIII. — Removal to Mishawaka ------ 84 IX. — X. — My Pastorate in Goshen — Contilued - 100 XI. — CONVENTICAL LiFE ------- 121 XIL — CONVENTICAL LiFE — CONTINUED - _ - - 151 XIII. — Danger to America from Roman Catholicism 168 XIV. — The Fruitful Seed of Romanism is Sown - 195 XV. — Danger to America From Roman Catholicism FROM ITS Dogmatical Standpoint - - 219 XVI. — Danger to America From Roman Catholicism — Continued ------- 242 XVII. — The Great Contest Between Romanism and Pro- testantism IN America has Commenced - 259 XVIII.^Miscellany— License— Authority of a Catholic Priest - - - -- - - - 274: ILLUSTRATIONS, -♦-♦- FACINa PAGE Martyrdom of W. M. Tyndall — Frontispiece AuGusTiNiAN Canon, ---__. --55 Benedictine Monk, - 121 Dominican Nun, 151 Author's Portrait, -_. 274 PREFACE, Haying for several years been requested by many of my protestant friends to write a book on "Romanism," I have thought I could not do better than to furnish them, within the compass of these pages, such proofs of the falsehood, errors, superstitions and immorality of the Roman Catholic Church and her priesthood in particular, as must compel the leaders of that body to prove the truth of their belief, before disputing the solidity of Protes- tantism, and defend the immorality of their clergy, before con- demning the true intec^rity of Bible Christianity. A Roman Catholic b/ birth, baptism, education, profession and experience, and even in that i^art of Germany where scarcely a protestant is known; a catholic priest and missionary by vocation and conscience for six years in America, and a Protes- tant by conviction and choice for the last ten years, I cannot but view with feelings of the liveliest concern every question involv- ing the interests of either our beloved country or the church of Bible truths. After my personal experience in the Roman Catholic Church as layman, student and priest, — after my diligent studies and careful comparisons of impartial authorities, both of catholic and protestant writers for many years, and after fervent prayers and meditations on religious subjects, I am com- pelled to regard popery, either as a system of morals or as a revelation of religious truths, as having a natural and necessary tendency to spoil the beauty of Christianity. Where is the land on the map of this wide world; where the kingdom, empire or republic of mediaeval or modern ages ever subjected to its sway, that may not justly number the influence of popery on its civil and social affairs, as one of the heaviest calamities, and indeed as the source of rivalry, war, revolution, bloodshed, and of most of its misfortunes. Popery, I venture to say, is truly always the same evil thing, wherever it has the ascendency. l3e it in England, America or Germany. AVhether popery, as some wise men fear, is again to have the ascendency, or otherwise, we shall not express our opinion. One thing, how- ever, is certain, that since their decline in Continental Europe, they ardently wish to rule in America and England; that they seek it, that they will not be satisfied without it, that they will use every means to obtain it, and that, if they succeed, they will ' VI PREFA CE. act over again the foulest deeds of deceptions and death that pollute the aunals of the Middle Ages. Therefore, Protestant America, do not slumber; awake! **Speak ye boldly in my name, for I have sent you.*' — Luke x: 16. After a retirement from the pulpits, and an engagement in the recitation rooms of American institutions for ten years, L feel that Providence and conscience call upon me to laj- the truth, before the public, that Catholics and Protestants may profit by it, and that it may be a preparatory guide to State and Govern- ment in our religious and civil affairs, in our contests and con- flicts, which soon may come to pass in America. Protestantism has accepted only a defensive position towards Koman Catholicism for three hundred years; but now, under divine protection, having grown to a formidable army of one hundred millions, it is strong enough to attack the Catholic Church in Europe and to enter even in her strongholds, Italy, Prance and Spain. By the Grace of Almighty God, Protestantism has become strong in science, strong in philosophy, strong in doctrines and morals, and powerful in the Society of the civilized world, and, for these reasons, the leading characters of Catholi- cism became alarmed to such an extent that they advised their people to shelter themselves behind infallible walls, and also to kneel at the shrines of sacred relics. However, I hope that, dur- ing their consternation everywhere, we may be able in Americor to win many of them over in the spirit of truth and love to Christ's religion. It is impossible for a really Protestant mind not to feel. a respect for those religious catholics who retain the title only from the accidents of birth and education, and not from ill-feeling toward the evangelical church, or on account of any sin or error of their own. There are a number of these to be found, both in Europe and America, in the present day; and, for my part, I entertain an esteem and regard for them, and should be happy to have it in my power, under any circumstances, to enlighten, and console them. Since I have been lecturing on Romanism many Roman Catholics called upon me, either in person or by letter, asking for advice. I attended to their spiritual wishes and shall most cheerfully comply with them hereafter. Should severe blame in the following pages appear to be cast on any one, I beg that it may not be understood as intended to apply to catholics who honestly believe they are right and. PREFA CE. VII diligently endeavor to lead a pure and sober life, but to those leaders of the church who trample under foot the truths of the Bible they falsely pretend to teach, to those apostates from the faith, who hide their disbelief in the secret closet of their heart that they may be permitted to serve on the catholic altar for the purpose of making their living from that altar. I trust that these reflections, dictated by the love of truth, by esteem to my former friends, and by the desire of prevent- ing future conflicts, and serving this dear country, the domicile of all the oppressed, may be both agreeable and profitable to them. With regard to the priests, of whom I have spoken par- ticularly in this volume, I do not wish to wound or to humble them, but to do away with their errors, to repel their attacks upon protestant religion, education, freedom of speech and repub- lican institutions, or induce them to rely upon the protection and assistance of protestants, in case they should desire to exchange their catholic bondage for evangelical liberty. I should only be too thankful if anything I said should cause a ray of light to enter the minds of my former associates and should inflame them with divine love; also, to convince, on the other hand, the American people, that it is necessary for them to watch and to take preliminary steps to protect the Sacred Institutions of the Washingtonian Independence. Let neither party, the religious (or Catholics,) nor the political (or Americans, ) ever make lights of their doubts; let them weigh them in the balance of the sanc- tuary; let them pray, meditate and act. Notwithstanding that it is my duty to fight against the poli- cies and doctrines of the Roman Catholics, and against the attempts they make to propagate them, I am most desirous for their personal good; and, instead of the darkness, in which they are seeking to involve us, I beg of the Lord to bestow upon them abundance of light. Would that grace might touch their hearts and bring them to the fold of Christ at the very moment in which they are endeavoring in their educational institutions to snatck other sheep from the Good Shepherd. I shall attain the height of my wishes if these chapters should profit them, as they will profit, I trust, other Catholics who are seeking in good faith the Church of Bible truths; and Protestants also, who can never, under any pretense, either leave or betray it. THE A UTHOR, Mount Union College, Stark County^ Ohio, CHAPTER I. MY ARRIVAL IN AMERICA. IT was on the first day of May, 1859, when I left the dear old country home of my Catholic Fathers and ancestors in Germany. And it was on the 27th of the following June, after a tedious and dangerous voyage, when suddenly I saw and cried with a Colum- bian joy, '^ Land ! Land!^' It was morning, and before us arose Baltimore, from her nightly couch. I had just finished my morning prayers to the Author of my being and the Benefactor of my life. The sun stretched* forth from the eastern horizon, the salut- ing fingers of his rosy hand to touch the smiling brow of the awaking day. The splendor of his rays was sporting in the waving mirror of the sea, and his majestic royalty drove before him the murky clouds of night, pushing them to the western shores of the never slumbering globe. I saw clearly how Aurora knelt, kissing in a flighty haste, all alike, — the fine homes of inventive man and the rolling waves, created for sportful fish ; the shrubby trees of the mountains, and the flowery beauties of the valley. For a moment I was lost in amazement, stood still, sighed and thought: Oh, Lord! if thy visible habitations are so grand, even for the unconscious beings of thy creation, SIJT YEARS A PRIEST how splendid and magnificent must thy invisible man- sions be in the world of immortal spirits, where Thou art the everlasting morning sun, and thy royal robed confessors the angelical stars of ever shining glory. And in my meditation, I said, Oh, Father ! if thou, stoop down from the circles of heaven on the matresses of nature, to kiss every morning anew, even the worms< in the dust, how much more wilt thou deign to press man, the image of thy divinity, to thy parental heart,, like a tenderly loving mother her darlin^j infant. Thou wilt hug him, thou wilt fondle him, when after a safe journey through the vale of tears, he sweeps through the celestial gates, to dwell there in the coun- cils of Zion with Thee and thy royal priests. My heart leaped with ecstasy, my lips sang praises of joy. My mouth rang sounds of thanks for our journey's- safety, and my fo'ot stepped dancing upon the soil of American Liberty. Yet Onward! Onward ! ' Man, in his mortal career, is but a traveler upon earth. I remained only twenty-four hours in Baltimore. Cincinnati, the strong-hold and flower of Catholicism,, was the aim of my journey's destiny. I came to America with the spirit of a young Catholic mission- ary, imbued with great ardor and zeal, professing ta convert '' Protestant America'.' to the Roman Catholic faith. Immediately I called upon Archbishop Purcell,. We tried very hard to make ourselves understand each, other ; but we could not. I was not able to speak the English language, and he talked the German too broken for me. We tried the Latin, but in vain, — his linguistic drum-sticks composed of English sounds,. ONE DECADE A PROTESTANT. 9 could not understandingly reach my latin drum-skins, endowed with the continental pronunciation. There we were standing for a moment facing each other like two imitating apes covered with vermillion crimson from one ear to the other, exhibiting our scientific skill in a wonderful language. He was not favorably impressed with me, nor I with him. To my great joy he indicated that we might sit down, because my limbs trembled like young leaves of the trees, moved by gentle zephyrs of the south. This Episcopal Digni- tary took a piece of paper from the desk, saying : " Bormine Reverende^ scribamus cogitationes nostras,'^ We wrote, ''I understand his Horatian Latin, and he my Ciceronian style," Thus we were conversing for about half an hour. I was to be received into the St. Mary's Seminary, in order to study the English lan- guage, and prepare myself for the great and important Catholic mission work in America. On leaving, he requested me to furnish a " Curriculum Vitae^^^ in the latin language as soon as possible. I wrote it, and received many compliments in reference to my latin style, which I do not desire to repeat. But will state here, that they were gratifying to me, and a recom- pense for my careful endeavors. I had passed my twenty-ninth j^ear of age when I commenced to learn the English language. I studied, I exercised my linguistic organs, of standing German habits, in every shape, in all directions, and after my baboon-like imitations, hard labors, and frequent prac- tice, I found to my great disgust, that my lips, teeth, tongue and palate, still refused to emit some sounds XO SIX YEARS A PRIEST; according 'to the exact orders of my experienced English teacher. I found, that theory is one thing, and practice another. Even to-day, after constant prac- tice of sixteen years, my wife being an educated American and deeply interested in my welfare, once in a while will say : " Fred, do that over again ; you don't pronounce that word just as it ought to be ; you can do it better, if you try — try ! " I am pre- pared now to say, that it takes a long time and a great exertion even from an early childhood, to speak any foreign language perfectly well. Rev. Father Smarius, the eloquent Jesuit of Chicago, held a mission in the Catholic church at Goshen, Indiana, in the fall of 1862. He came as .a boy only nine years of age from Belgium to America, received his education in the English language, had preached eighteen years as a missionary in this coun- try, and yet the ear of an educated American per- •ceived that he was a Foreigner. There is a well- founded German adage : " Frueh nehe sich, wer ein 3Ieister wer den will.'' " Early must he practice, who would become a master."' In my leisure hours I taught the Latin, Greek, French and German, to some pupils of the Institution, who Avere preparing themselves for the priesthood. But in the fall, I was suddenly taken seriously ill ; although I recovered gradually, I was nevertheless an invalid for several months. My physician thought I might be benefitted in the country by the healthy breeze of the Ohio, and therefore advised me to spend ONE DECADE A PROTESTANT. 11 some time in New Richmond, Ohio, under the hospit- able care of my friend Henry Boecker — who was pastor of the Catholic Congregation there. I was soon restored to health. From New Richmond I returned to Cincinnati. There I met with Bishop Luers, of the Diocese of Ft. Wayne, in the house of Rev. August Toebbe, pastor of St. Philomenas', whom I visited frequently during my stay in Cincinnati, and who was consecrated Bishop of the Diocese of Coving- ton, Ky., January 9th, 1870. He introduced me to the Bishop of Ft. Yv^ayne. Rt-Rev. Luers persuaded me to accompany him to his new Diocese, promising me a beautiful and beneficial section of the country for my spiritual kingdom, as he called it. I was sent to Avilla, Noble county, Indiana, where Rev. Henry Schaefer was stationed. Havinor been born only fifteen miles from my parental home in Germany, *he become a dear friend of mine in the course of one j^ear. While on a visit for the benefit of his health, he di^A in New Orleans, September 11th, 1870, aged 41 years. — a poor sufi'erer from his youth, with consumption. " Mequiescat in Pace:^^ Yes, ''Rest in peace," dear man. '' It is appointed unto men once to die." You are a man, my brother. You must die ! Our other goods and evils are uncertain ; death alone is certain. The stroke of death shall fall on all nobles and monarchs of the earth. When death comes, there is no earthly power able to resist it. Fire, water, the sword, and the power of princely rulers may be resisted, but death cannot be resisted. Dearly beloved reader, though you should live as many years as you 12 SIA^ YEARS A PRIEST; expect, a day shall come, and on that day or hour, which shall be the last for you. For me, who am now writing and for you who are reading this book, will come a day and a moment when I shall no longer Avrite and you no longer read. Be prepared at that solemn hour ; and when you battle with the storms of life, endure the stings of misfortune, encounter ser- pentine doubt, fight against the towering waves of the sea ; do your part well. Fight ! and in your fight, this shall your motto be : '' Let all be lost, provided Ood is not lost." Oh, that we all who are crossing the dangerous Atlantic of life may direct our mortal steerage safely to the harbor of immortalitj^, and in the morning of the resurrection cry, " Land! Land ! !" ^'A country of Liberty.'' "A home of eternal ^lory." CHAPTER II. 3IY PRIESTLY ACTIVITY IN AVILLA — PHILOSOPHICAL AND SPECULATIVE THEOLOGY. MY spiritual kingdom in Indiana embraced five counties, viz : Noble, Allen, DeKalb, Whitley, and Elkhart. Avilla, in Noble county, being my place of residence. When I celebrated my first mass in Avilla, I was so overcome by fear, joy and sadness, during the consecration of the " Holy Host,'^ that my hands trembled, my feet staggered, my sight failed, and the two assistant priests at the altar bore me in their arms, to keep me from falling. I blessed the wafer, (speak- ing the words of consecration : ''Hoc est enim corpus meumJ' "For this is my body;") ofi*ered violence to myself, implored Jesus for help, cried unto all the saints in heaven for light, that I might be able to believe sincerely in the real presence of Christ in the holy Eucharist, but all in vain. Oh, Lord, thou knowest what agony I sufi'ered. It seemed to me I was a Pharisee, a Judas, the greatest hypocrite on the face of the earth, standing there at the altar of God, saying mass, — that is celebrating the sacrifice of the body and blood of Christ, ofi'ered under the appearances of bread and wine, to commemorate and continue the sacrifice of the cross ; consecrating 14 SIX YEARS A PRIEST; the holy wafer, and not believing in the act of my own performance. I was afraid, that the wrath of God might descend upon me to extirpate my human existence. Now in regard to the teaching of the Catholic Church respecting the '' Holy Eucharist" a statement of some length might here be in place. She teaches in her instructions on the blessed Eucharist, that it is a true sacrament ; how it has an outward sign, an inward grace, and was instituted according to the scriptural accounts of Christ. The Catholic Church argues that three things are necessary to constitute a sacrament : First, some external sensi- ble thing ; second, inward grace, that is, this external thing with the application of it to the "Receiver" must both signify inward grace and have the power of producing it in the soul; third, this sign or outward part of the sacrament must have been permanently instituted by Christ in his church to be the means of producing grace. The external sensible thing, with the application of it, is called the matter of the sacra- ment ; the words which are pronounced at the same time by the minister applying the matter, are called the form. Thus the matter of the sacrament of the ''Holy Eucharist" (or communion) is the bread and wine, with the application of it to the person who receives, and the form of this sacrament is the sen- tence : ' Corpus Domini nostri Jesu Christi custodial animam tuam in vitam aeternan,^^ Amen. " The body of our Lord Jesus Clirist preserve thy soul to life everlasting." Amen. ONE DECADE A PROTESTANT. 15 As in regard to the matter in sacrament the Catholic Church teaches that there is a remote and proximate matter. The application of the matter to the person who is receiving it, being the '^materia proximata^^^ and the corporeal and sensible thing itself, the '' remotaJ^ " Materia est res corporea et sensibilis^ quae suscepienti appUcaturJ' etc. '' Et Jiaec est materia remota, nam proxima est ipsa applicatio materiae.'^ St. Alph, Sig^ Horrij Apostol^ append^ 3, ^(;. 5. The inward grace in the " Holy Eucharist" is that inward invisible part, which God gives, viz . '' To feed and nourish our souls, and to enable us to perform all our christian duties." "If any one shall assert that the sacraments of the ^ New Law' do not confer that grace, which they signify, upon those who put no obstacle in the way, let him be anathema :" Council of Trent. " Si quis dixerit, saeramenta novae legis non con- tinere gratiam^ quam significant^ aid gratiam ipsam non ponentibus ohicem^ non conjerre ; anathema^ sit.^^ Con^ Trid, Sess. 7. de Sacr. in genere Can. 6. The " Holy Eucharist" is an Institution of Christ : there, of course, we must make a distinction between the words of promise and those of Institution. Though our Lord did not institute this sacrament until the night before his passion (at the last supper) he had long promised it. You recollect, he took occasion from the miraculous multiplication of the five loaves, to make this promise. It is evident, that a sacrament 16 SIA^ YEARS A PRIEST; must be an Institution of Christ : He is the Author of the Sacrament. For, no one, except God can give to material things, or outward signs, the power of pro- ducing grace in the soul. It might, perhaps, be acceptable to some of my protestant readers to insert, that the number of the sacraments in the Catholic Church are seven, viz : Bap- tism, Confirmation, Eucharist, Penance, Extreme Unc- tion, Order and Matrimony. Seven : This is an article of Faith in the Catholic Church." If any one shall assert that the sacraments of the New Law w^ere not all of them instituted by Jesus Christ, our Lord; or that there are more or less than seven, or even that anyone of these seven is not truly and properly a Sac- rament, let him be anathema, {^Con. Trid, Sess 7. de jSacr. in genere Can, 1.) Protestants recognize only two Sacraments, because our Lord instituted but two, — baptism and the Lord's Supper. Petrus Lombardus, one of the Schoolmen and Bishop of Paris, who died 1146, was the first who mentioned the number " Seven." This new doctrine, however, was not proclaimed as an article of Faith before the council of Trent 1547. They are not to be found in the Bible, nor were they established in the primitive christian era, but at various periods, till at length Rome found the happy number '' Seven" and bound the conscience of her members by a solemn promulgation. No wonder that I fainted at the Altar in Avilla, when in saying mass, I found that I w^as ONE DECADE A PROTESTANT, 17 unable to believe in the real presence of Christ in the " Blessed Sacrament/^ You will perceive from my intimations, tha^^ anathemas in the Catholic Church are not of great scarcity. Popes, Councils, Archbishops, Bishops, Mitred Abbots, and even Priests without wearing Mitres, keep them on hand in great abundance, to curse heretics, and all their opponents, suspend them, hurl their souls to the abyss of hell. No matter about your Aveighty arguments and undeniable proofs of truth ; if you are a member of the papal church, your mind is kept in a despotic prison, all the noble facul- ties of your soul in a certain balance, y^u must believe in the Roman apostolic creed and in every article of that creed, and unless you do, you will be cursed, cast out, spit upon, torn in pieces, if possible, by spies, lurking in the dark corners of the night. They make you believe that the sun turns every twenty-four hours, and the earth is standing still. They reason like this : if the earth would turn, and the sun stand still, behold ! the pigs in the stables would stand on their heads. Nolens^ Volens^ you must believe, because Rome has spoken. And if you have been incautious and foolish enough to submit your doubts and disbelief for publi- cation, you may be sure that you will be brought before a council of church authorities, who demand of you a recantation of your heretical views. But you cannot; it is against your better convictions. They will put you into a dungeon and watch the walls of your im- prisonment. There they place before you a " Paper of Retraction,^^ compelling you to sign to it your name 18 SIJT YEARS A PRIEST under a vow of solemn recantation. When moved by remorse of conscience, you may jump three feet high, whirl the thoughtless quill around your troubled head, and with Galileonian celerity exclaim, " Nevertheless the earth moves and the sun stands still.'^ It is written you are " fallible" the " Pope is infallible, therefore the earth stands and the sun moves. '^ And unless you submit to their commands, against your moral convictions, they will fetter your hands, chain the fluency of your mind by tortures, change your spinal column into an ill-tuned guitar, play on it with their swift lashes, and laugh with satanic scorn at your miserable voice; even in the hour of death, unless you retract before, they will draw your hand, show your signature to the world, and say: "Look here! Catholics are infallible, but Protestants are fallible ! " Though I believe now in but two sacra- ments instituted by Christ, (baptism and Holy Eucha- rist), my judgment was then in accordance with that of the Catholic Church in regard to their number. It was not there, where my trouble began. It was here: Did Christ speak at the last Supper in a figu- rative or literal language? when saying, ''This is my body, this is my blood." And the origin of my doubts in matters of Faith is to be found in my study and investigation after the triitli^ for seven precious years and longer. Since my twenty-fourth year of age I could not trust implicitly in papal infallibility, because of Rome's boasted unity, antiquity and immutibility. I searched in the history of the Roman Catholic Church, consulted impartial protestant writers on the ONE DECADE A PROTESTANT. 19 same subject, and was soon convinced that the religion, though boasting of unchangeableness, received con- tinual accession of superstition, corruption, and ab- surdity, even from the fifth to the sixteenth century, till the original simplicity of the church became a heterogeneous composition of apostolic truths and human aberations. My mother church claims to have these four marks, " One," " Holy,'' '' Catholic,'^ " Apostolic." In history I found, there is but one Roman Catho- lic Church upon earth ; but I could not find her unity in '' One Faith" and '' One Communion." I noticed, also, that a '' Holy Father" in Rome was freely spoken of, but I could not discern the holy doctrines of his church from those of the Protestant denominations, neither distinguish the eminent holiness of so many thousands of his children in our days, and came to the conclusion, that perhaps the holy eminency of pure catholicity was modestly hiding itself in the present century. I read dilligently of a church, ('^Catholic," or universal) without being able to discover her subsistence in all ages, and her maintenance of all truths further than the fifth century. In my reach after the Apos- tolic church of Roman Papacy, I discovered her name, written in large golden letters above the door of her present Pontifi", and upon the costly robes of an epis- copal and clerical ministry, without being able to detect the marks of integral Apostolicy. On the other hand, I was terrified to see how many of her Apostles wore the character of a treacherous Judas. Being thus greatly alarmed and distressed about the 20 SIX YEARS A PRIEST; condition of my dear Mother, I continued my investi- gations conscientiously in the historical study. Pro- gressing slawly, but cautiously, I began mistrusting the genuineness of Catholicism and ceased to trust implicitly in papal infallibility. I Avas not afraid, as many Catholic Priests often are,, to touch, open, read, ar.d scrutinize protestant books. I searched in their Bibles and commentaries, read their historical accounts of Inquisition in Spain, Portugal, Italy and Germany, turned over volumes on Arch- aeology of the primitive christian church, compared them with some of our catholic records, treating on the same subjects, and perceived a wilfull disguise on the part of catholic historians in essential matters. How often had we been assured and pacified in recita- tion and lecture halls by our professors of history and theology, when we had inquired why the church had not promulgated certain dogmas sooner ? and why the promulgation of so many dogmas had been delayed so long, and taken place in various centuries? by being told that circumstances had not demanded it. It would be foolish to arouse an enemy when he was asleep. There was no necessity of forming distinct definitions in dogmatical doctrines before attacks of hostile infidelity. We were not told that misconstruc- tions in the church herself had frequently given rise to heretical and schismatic definitions and promul- gations. On examining into this case circumspectly, I found that in the year 1059 it was determined that Christ's body Avas present in the Sacrament ; that the actual ONE DECADE A PROTESTANT. 21 change of the elements was decreed upon in the Fourth Lateran Council, 1215 ; that mass, as it now exists, was inaugurated in 1563, and half communion could be dated back to 1415, but I was not able to discover either the necessity or scriptural authority, satis- factory to myself for these and a number of other dogmas, from the seventh to the nineteenth century, in the church of Rome. I was still left in the dark, in regard to the '' Real Presence" of Christ in the Holy Eucharist, which is to be consecrated by the Catholic Priest in the sacri- fice of mass. My mind was in a gloomy, indeci- sive condition, being fully aware of the responsibility of my sacred office ! I was an ordained priest, had virtuously received by the imposition of the Bishops hands the authority of administering the sacraments, of saying mass and consecrating the " Holy Host.'^ Not a moment did I hesitate to believe that I was enabled by Christ himself through the ordination per- formed upon me by one of his legally instituted servants, to execute the office of a Priest in the church of God ; but I doubted that I received the power of changing bread and wine into the real flesh and blood of Christ, by blessing the substance and saying, " This is my body," " This is my blood." I felt that the proper authorities had attempted to bestow upon me a faculty, which they did not possess themselves, a power of performing a miracle every day anew on the altar of God, which Christ himself was neither able nor intended to perform — a legacy of committing impos- sibilities and absurdities. I was theyi strongly doubt- 22 SIX YEARS A PRIEST; ing, and am noio morally convinced, that I did not receive such a power. Sometimes I had great fear, that I was not seeing facts in the light, they are in verity. At other times it seemed it were a gross blasphemy in me to yield to a doctrine of an utter impossibility. Thus it stood with me for several years. I prayed for light, and sought in science and history the waymarks of a true Guide. I indeed admitted that Christ, my dear Saviour, is Almighty, perfectly equal to the Father, that he wrought wonders and miracles, both concerning the soul and body of men, but I denied that he was able to take his own body into his OAvn hands, lifting it up, under the species of bread and wine, present it to his disciples as if it Avere in its real substance and human form — flesh and blood. And I argued thus with my- self : Christ is said to be omnipotent, and doubtlessly he is, and yet, there are things he cannot do. For instance : he cannot sin — sin is contradictory to Grod's infinite holiness : sin therefore would annihilate one of his divine attributes, damage all others, and destroy his divine essence. Christ cannot commit absurdi- ties or impossibilities against his natural and super- natural laws, once established in the visible creation or invisible world of religious revelations. God is a Theory of harmony in every way, and cannot contra- dict himself in the application of it. No being, be he God or man, can take his own body, into his own hands and present it to another. Christ arose from the dead, but he has not left his body in the grave, because it is against the laws of nature to assume two bodies at ONE DECADE A PROTESTANT. 23 once. He appeared to his disciples bodily when the door was shut, not leaving it, outside the door. Christ lifted himself up and ascended into heaven — and we believe it. God can suspend the laws of nature for a time, but he cannot entirely abandon them without arresting the original congruity of things in his harmonious creation. If Grod would abandon principles inwrought upon his creation by the divine hand in the very morning of its existence, such an act would be a contradiction to His wisdom and change accordingly one essential at- tribute of his Deity, to an annihilation. God cannot annihilate principles of his '' Divine Nature,'^ without changing himself. Neither did Christ, the Divine Agency of God, propose to impose upon men doctrines which are against the laws of reasoning and under- standing. His teachings may be as they are, in many instances, above human comprehension, but they can- not be in opposition to laws and principles relating to God's nature. The principal fault in the Roman Catholic Church, if I understand the character of that body correctly, lies in the tendency of teaching and believing things, which God in his omniscient Provi- dence does not require ; and of promulgating doctrines which cannot be sustained by scriptural authority, and thus she brings into bondage the human mind and forces upon men's conscience unlimited torture. The papal church is infallible ! She will never retract any one of her proclaimed dogmas, any recantation of proclaimed doctrines would obstruct her way of pro- gress, and lead to final self-destruction. Proud Rome 24 SIX YEARS A PRIEST; will fiot commit suicide. She will cling above all ta the real presence of Christ in the Holy Eucharist. It and mass are the pillars of the Catholic Church. Strike them down, and the Papal Temple will fall. Reformation., in that church is impossible. Separatioa and excommunication will cause her final destruction. Luther, the great Reformer, wrote to his friend, Guttenberg, in Strassburg : ^'If we could show that Christ w^ere not truly, really, and substantially present in the 'Blessed Sacrament,' we would strike at Pa~ pacy a deadly blow." The time has come, that Rome must prepare herself for a final test relating to this most important of all Dogmas, and unless she is able to sustain it she will sink into oblivion, gradually, it may be, but surely and forever; nothing will prevent her ruin except a victory in this decisive trial! CHAPTER III. MY PRIESTLY ACTIVITY IX AYILLA PHILOSOPEICAL AND SPECULATIVE THEOLOGY CONTINUED. THE words of Christ at the Last Supper were figu- rative, and not literal, as Catholics will have them. Therefore, Priests are neither enabled nor authorized to change the elements into his real body and blood. Who can believe in a dogma that leads to endless ab- surdities ? I could not. Let us think of it for a moment, viz : Nothing of the substance of bread and wine remains after consecration. All, except the accidents, (outward appearance, smell, taste, etc.), is transformed into the Messiah — into his Godhead — witk all his perfection, and into his manhood with all his component parts, soul, body, blood, bones, flesh, nerves,, muscles, brains and sinews. Christ, according to the same absurdity, is not only whole, in the whole, but also whole in every part, in every crumb of the bread, and every drop of the wine, and again in every atom of the crumb. When celebrating mass every morning, I asked myself: Is it true, that in the smallest crumb, which separates itself, when the Priest breaks or' handles the wafer, the whole body of Christ is present? as our church teaches ? Again I asked : When the Priest takes the wafers, ono after another, out of the- 26 SIX YEARS A PRIEST; Chalice {cibarium) to place them upon the tongues of the communicants, does each dust, each atom, that sticks to his fingers, contain the whole body of christ? My soul Avas grieved, that thousands and millions of the bodies, were wasted and distroyed every day, tramped under the feet of men, and even eaten by the creeping worms of the dust ! For the omniscient eye, alone, knows how many pieces, crumbs, dust, atoms, loosen themselves from each Avafer, whether it is being prepared for the communicant at the altar, or for him, who is performing the sacred ceremony on the altar. The two vary greatly in size. By a personal expe- rience of six years, during Avhich time I celebrated not less than two thousand four hundred and eigty-four masses, I know positively that I found from tv/enty- five to fifty, perhaps more, crumbs of one sacrament wafer on the ^' corporal," (a cloth spread on the altar during the celebration of mass), which were visible even to the natural eye. Though I Avas exceedingly careful to remove from the edge of the wafer all the crumbs before consecration, it having been cut out of a larger cake Avith a sharp circular instrument. After the consecration and elevation of the Host, and the '^ Agnus Dei^^ (Lamb of God) having been said, the priest breaks with his Paten the ^' Host" into three parts, this division causes many new crumbs. A paten is a small plate of silver, on which the consecrated bread in the Eucharist is placed, and so formed as to fit the Chalice as a cover. Noav. the Catholic Church teaches that the unbloody sacrifice of Christ renewed and offered by her priests on her altars every morning, ONE DECADE A PROTESTANT. 27 and representing the bloody victim upon the Cross on Mount Cavalry, cannot be divided, or to speak to you still more understandingly : The bloodless body of Christ, which is present in each consecrated wafer, is indivisible, inseparable. He must therefore be present, whole and insepara- ble, entire in each crumb or dust. Divide each dust into dust again, if possible ! He is in each — not in a minor or infant form, as the image of a man in a. Photograph, not in a reflected manner, as for instance our body appears in a mirror; not in a representative style, as the Holy Ghost in fiery tongues, at Pentecost ; not in a figure or symbol, as when he said " I am the vine !" Nay, Christ in his natural human size, his divinity and humanity, his flesh and bones ; again, if the body of Christ being present in each wafer, and cannot be divided, each particle of that wafer must either necessarily contain the whole body, or be void of any portion of it. It appears at first sight, that His body being present in the Host cannot be dissected, as a dissection of it would subject the communicant to receive only a part of the body. One a limb, another a finger, and so on. But such a sacramentis too sacrilegious, and compels reason to reject it. Sup- pose, the teachings of the Catholic Church to be true,, the Priest consumes at least three bodies, every morn- ing ; for he divides it into three parts before receiving the Host, and indeed the number may be multiplied to any degree, which circumstances, or accident, or breakage, may call for. In the " Tabernacle'' (a small cupboard) which 28 SlJr TEARS A PRIEST; occupies the centre of the high altar in each Catholic Church, is kept an arched chalice^ called Cibarium, the coifer or case of which contains from one to three hundred Hosts,* to be received by communicants in the church, or sick persons at their homes, and is the same from which the Hosts are taken, which are carried in the processions of different times or festivals. This sacred vessel of silver or gold must necessarily contain a large number of fragments from time to time, which are to be consumed by the resident priest, as a general rule this purifying of the Ciharium (as it is called), is done once a month. Some of the Catholic Divines think that it is absolutely depending upon the requisite intention of the Celebrating Priest as to how many bodies of Christ he will consume in one com- munion, arguing thus : That four requisites are neces- sary in the minister, for conferring the sacraments validly : 1st, " That he have the power of administer- ing them ; 2nd, That he have the jurisdiction, with regard to those sacraments, which requil^e it ; 3rd, That he perform all the essential rites ; and 4th, That he have an intention of at least doing, what the church does, adding, it would be of no consequence whether the minister be virtuous or wicked, as far as regards the validity of the sacrament. For Christ having in- stituted them, has left the administration of them to the Priests who are the ordained ministry and there- fore the sacrament itself would produce the same effect in the ^' Receiver.'' '{Cone, Frid, session 7, de saer in Geneve, can 11 et 12.) The priest on the alter admin- istering and receiving the Holy Eucharist, has every- ONE DECADE A PROTESTANT. 29 thing in his favor. The administering power, juris- diction, essential rites, and finally the intention. But ^Ilow this interpretation can agree with the teachings of the Fathers, Councils, and the Church in general, is above the comprehension of my intellect. '' Christus totus et integer sub qualibet particula divis- ionis, perseveratJ^ Casinius 4, 818. ('' Christ is existing in every severed particle, whole and undi- vided.") ^'TJhi pars ^ est corporis, est toticm, ('^ Where a part of the body is there is the whole.") Gihert 3, 331. I used to believe in the theological theory of priestly intention. I do not now. " Nam, Omnipotens, DeuSy Committere, nonp)citect imposslhilia, ahsiirdam, per inien- iationem Sacerdotis, F. W. W. (" For Almighty God cannot commit impossibilities by the absurd intention of a priest.") It is a perfect riddle to me, how a priest by the power of his ministerial intention, can remove many bodies of Christ from many particles of conse- crated wafers, or how he can change a hundred bodies of Christ into one again, — by the execution of his Official Intention. From the foregoing statement it appears, that the Ticegerents of the ^' Apostolic" church are able to do almost anything. But their power of intention is, without doubt, predicated on the false and blasphemous assumption of the Roman clergy, who arrogate to themselves the omnipotence of Almighty God at pleasure. Pray ! tell me, how a man, embodied in the shape and office of a Catholic Priest, can do such miraculous things ? such incredible mysteries ? when 30 SIX YEARS A PRIEST no other man can ; Ah ! .he cannot. A Catholic Priest can no more do such wonders, than any ordained Protestant minister. It is not only the Cath-' olic Laity, who are superstitious. The Clergy are^ also. There are many Catholics taught by their priests, that the consecrated wafer must melt upon the tongue of the communicant, without his touching it with either his lips, teeth, or even the roof of the mouth ; that a division of the Eucharistic wafer may be prevented. Suppose they are so unfortunate as to transgress this command of their Ghostly Father ! What then? They' sigh, weep, grow pale with fear, or red with excite- ment, kneel at the confessional at an early hour, and confess their " Mortal Sin !" Poor ignorant slaves of early training ! Yet, how strange it is. The very same do not mind cursing, swearing, blaspheming, taking the name of God and their Saviour in vain ; for a blasphemous tongue is very common among Catholics. They truly are, they who "choke on a gnat and swallow a camel,'' hump and all. Catholic Priests think they can work miracles. They imagine they can, but in verity they cannot. Catholic witchcraft in our intelligent age is a poor trade. There is in this country a great German missionary, who belongs to the Jesuitic order. He is now seventy years of age, has been in America thirty years. Fourteen years ago he told me that he had seen at four different times a beautiful cross in the sky. They appeared just at the time when he was engaged in erecting mission crosses. On my asking him confi- dentially, if he was sure he saw them ? he answered ONE DECADE A PROTESTANT. 31 decidedly, " I am sure, I saw them plainly in thesky/^ remarking further, that many members of the congre- gation present witnessed the same thing. I have no doubt the good and pious father saw, in his lively imagination, the crosses, but not in reality; he saw them with eyes of Catholic faith, which is based in many instances upon gross superstition. Another priest assured me that he saw Christ hanging on the cross in his natural size, during the elevation of the host in mass. My readers, you have here instances of Catholic superstition, even in our own enlightened land, which are true facts. At that time I believed that it might be true, ^and prayed instantly, fervently and perseveringly to God to appear to me in that way that I might have my doubts removed, and be strengthened in the faith of the real presence, but He did not answer my prayer:: .n As a Protestant now, I unhesitatingly believe that Christ is spiritually present in the Holy Sacrament, with all the qualities of his divine and human nature, but deny that He gives himself in His humanity and divinity, or in His human and divine hypostatical union, just as if He were hanging and dying on the cross, protesting solemnly against '^ Consubstantiation" and ''Tran- substantiation.^' I am turning over again, the best authorities in the Roman Catholic Church, both ancient and modern, relating to the Real Presence of Christ in the Holy Eucharist, and meet with the same difficulties, contra- dictory arguments, errors, jargons, and inconsistencies of every kind after ten intervening years. ^ 82 SIX YEARS A PRIEST The solemn dogma of the Catholic Church may be summoned in these essential words : " The whole God and man is entire in the bread ; entire in the wine ; entire in every particle of each element ; entire without division in countless hosts, on numberless altars ; entire in heaven and at the same time entire on earth. The whole is equal to a part, and a part is equal to the whole. No wonder, that at Trent 1547 (even that late) the two leading Catholic factions, consisting of Dominican and Franciscan Monks, differed on essen- tial points relating to the Eucharist, though their statements were clear and each Avondered at the other's nonsense and stupidity. Though I have never been a scholar of Thales, Phythagoras, Euclid or of the Prussian Copernicus, the shining Geometricians and Mathematicians of their age, I am prepared to say, Avithout waiting for a miraculous catholic guide in my difficult calculation, that such a dogma cannot stand the test of logical arguments. Itis impossible, blasphemous, sacrilegious, wicked, and I reject it in the name of the infinitely wise and holy Lord. The ''Idea^' of eating an incarnate God, making him subject to digestion, assimilation and final dis- charge, I abhor it. But it is an article of faith in the Catholic Church, that through the consecration by a Priest the bread and wine is transubstantiated into the body and blood of the Saviour, and no longer subject to digestion, etc. Let that consecrated wafer be submitted to a chemical experiment, my dear friends in the Catholic ONE DECADE A PROTESTANT, 33 ministry, and you will find that your faith is supposi- tion, and your teaching is fraud. If the size of your Trafers is too small for a fair test of such a chemical ■experiment, prepare, I pray, a large loaf of pure Avheat flour, consecrate, give it to a communicant, in order to convince yourself that my assertion is incon- testable, and your argument too weak to overthrow such a chemical experiment. The '' Receiver'^ of the consecrated bread shall be our common witness. Since the Catholic Church teaches that the dimension of Christ's bodily presence is not depending on the volume of bread or wine, it is very easy to try the experiment. From the different sizes of your wafers, w^hich are used for consecration, it is evident that you helieve that the quantity of the bread as in regard to the bodily presence of Christ in the sacrament, is a matter of very little consequence. But it is of great importance to know, if the transubstantiated bread and wine is subjected to digestion, which you firmly deny. I doubt whether this experiment has ever been made in the Catholic Church, and if so, you know that chemical sciences and apparatus have wonderfully improved since the Council of Trent. Will we try, therefore? I am ready. But I presume you are inclined to answer that it would be a sacrilege to make such an experiment with the sacred body of our Lord ! I will be responsible for the sacrilegious act. Our Lord is exceedingly anxious, that man shall compre- liend him with his understanding, for, he said to the unbelieving Thomas : " Put thy fingers into the prints of the nails, and be not faithless but believing. '' He 34 SIX YEARS A PRIEST; desires sceptical men to make experiments, in order to understand the truth, just as it is. Now you answer me, "well, you know, it is a great mystery, and it is therefore impossible to try such an experiment/' Indeed it is so mystical,' that it comes into a conflictive con- tact with human and divine intelligence. The great difference between " Romanism'' and '' Protestantism'^ simply lies in these two words : " Real" or " Figura- tive" presence of Christ in the sacrament. A com- promise in this respect between the church of Rome and that of Luther would be a preliminary step to the reconciliation between the two, and might affect a final restoration. What a glorious and God-pleasing work such a christian fellowship would be, but the reality thereof seems to be impossible, and this for two principal reasons. Rome declares it a mystical body,, and therefore the intellectual mind, without further inquiries, should be satisfied, because mysteries are beyond the grasp of human reasoning. And on the other hand, it appears at first view, that through the proclamation of papal infallibility, notwithstanding it& imperative demands, an unsurmountable gulf has been drawn between Popery and Protestantism. Jesuitic: scrutiny and papal policy have seen their present strife long before. They have not been blind to the present renewed polemics in each party ; they knew too Avell, that stillness amid the serenity of the sea and sky, is often the harbinger of the storm. Protestantism can- not drop its pen, cannot dismiss the weapons of hostility, until the biblical age of truth has been restored again to this world of Popish darkness* ONE DECADE A PROTESTANT, 35 Twenty-five years since. Rev. Pater Mathias, an aged, learned and venerable excapuchin of my native village, Seppenrade, when we were speaking about our pro- gressive age and modern inventions, said to me, " My son, do you know that these firespying machines, (meaning the locomotives of the railroad), these abom- inable air-balloons, and telegraphic wires, are satanic inventions, and will bring great distress upon our church?" Not understanding him, I asked for an interpretation of his strange assertion. Continuing, he said '' Great danger arises to the Catholic Church from modern science and progress. Luther attempted to destroy our images, and progressive Protestantism aims to overthrow our altars." I just Avas thinking now, if the Catholic Church could not stand the test of modern sciences and civilization, it would be better for her to die, than live. If her doctrines relating to the Holy Eucharist are truth, she will live, if they are errors, she must die, because truth is destined to life and error is destined to death. In our enlightened age errors will disappear before the rising sun of science and righteousness. And the sooner faults and errors die, the better it will be for a scientific, chris- tian, moral people of " Liberty." Popery knew too well, that it soon would be challenged by advanced Protestant science, literature and philosophy to appear on the arena of this progressive age, and being aware of "its own weakness put on the armour of Infallibility as a cover against revolting blunders, and a shield against hostile attacks. But the term papal infallibility implies more than ^^ SIX YEARS A PRIEST; a mere defensive character against hostilities ; it alsa touches all matter, of faith and morals from the offen- sive standpoint in assuming for itself the all-saving power of mankind^ and denouncing all other christian denominations of the earth as heretics and schismatics^ who will be lost, unless they forsake their errors^ return to the church of Rome, rely upon each and all her proclaimed dogmas and die on her ecclesiastical bosom. In short, papal infallibility implies, that the Pope possesses the highest authority in every respect ; in dogmatical and moral, civil and governmental, and therefore an absolute obedience of his subjects in all things, which concern faith, morals, discipline and government, (it is boldly declared) is due to the Pope even at the peril of Salvation. At first appearance the insertion : "Papal Infallibility," may seem to be the strongest plank in the whole Roman system, however after a due examination it is found that it is. the weakest of all, and will only increase the velocity of Popery on the way to its final ruin. How can this modern attribute of papacy corroborate the real presence ? for it is a lie itself, as numerous facts in the various periods of ecclesiastical history evidently show. The present Pope foolishly permitted to have placed upon the papal spinal column of antiquity a ponderous pinnacle of adulterated gold, heavier than even the strongest of his successors will be able ta bear. His Holiness in the solemn proclamation of papal infallibility, armed only the cupola of the Apos- tolic Temple, leaving the entire edifice exposed to the heavy blows of adverse forces. But he could not ONE DECADE A PROTESTANT. 37 avoid it very well, the Popish structure being com- pleted during the centuries 'of the past. Romanism may endeavor to draw proselytes to its communion tables, by teaching them that Christ is bodily present in the bread and wine, and for the purpose of sustain- ing its heavy losses, suffered in European countries. However protestantism is striving determinately to show that this doctrine is a fraudulent presumption of priesthood, and therefore continues striking at the two prodigious pillars : the " Holy Eucharist" and "Sacrifice of Mass." Sooner or later they will fall, cast off tower and cupola, and both breaking down in a terrific noise must throw into ruins, the garret^ roof, vault, ceiling and walls. CHAPTER IV. MY PRIESTLY ACTIVITY IN AVILLA, CONTINUED. — THE ^^HOLY SACRIFICE OF MASS/^ — HISTORICAL, PHILO- SOPHICAL AND SPECULATIVE THEOLOGY. YOU must not expect that I will be able to explain controversially the Holy Eucharist in three or four chapters. Why ! to do this, it would take me ten years of labor and three hundred thousand sheets of paper in octavo. I would have to erase every atroke of my philosophical and speculative pen, com- mencing anew. Neither I, nor any human being can do justice to himself or give satisfaction to his readers on this mystical subject. Transubstantiation advanced by slow and gradual steps to maturity. Some of the partisans of the transubstantiation believed, some doubted and some speculated. Berengarius, Lombard, Aquinas, Gabriel, Erasmus, Guitmond and Algerius, varied widely in opinions among themselves. School- men subtilized theory into nonsense, and learned doctors brought all their attenuated discriminations into requisition on this mystery, and divided and sub- divided without end or meaning on the topics of matter, form, substance, and accidents. However, I will abandon the mystical and miraculous transubstantia- tion and devote other chapters to the '' Sacrifice of ONE DECADE A PROTESTANT, 39 Mass," to give you an opportunity of practicnig your intellectual faculties on this mystical subject. Here I desire to remark, that the doctrine of the " Propitia- tory Sacrifice of the Mass is based upon the previous doctrine of transubstantiation ; and that if transub- .stantiation has been proved to be false, it is utterly impossible, that the Catholic teachings of ^' Mass" can Ibe proved to be true ; the latter resting for its strength and existence upon the former. We must make a distinction between the " Holy Eucharist" and the " Sacrifice of Mass." For the Catholic church con- tends, that the " Holy Eucharist" is not only a Sacra- ment, but a Sacrifice also : and this double mystery is accomplished in the " Mass." When Christ at the Last Supper said: ''This is my body," "This is my l)lood," he added: "T>o this for a commemoration of me." So the Catholic Church teaches, that Christ instituted a Sacrament and Sacrifice at the same time, showing that the four requsites for a sacrifice are €xisting, viz. First, ''For Grod's honor and glory;" Secondly, " In thanksgiving for all his benefits ;" Thirdly," For obtaining pardon of our sins ;" Fourthly, ^' For obtaining all graces and blessings through Jesus Christ." But the Protestant Church contends, that mass is a matter of impossibility, for no purpose, without necessity and inconsistent with the sdripture, saying, Christ, our kind Saviour, paid the entire debt at once, (both principal and interest thereon for four thousand years in the past, and for all the generations and ages to come;) not a penny of either was left. There is 40 SIX YEARS A PRIEST; no place, no necessity for a renewal of Christ's bloody sacrifice on the cross. When Christ said : " Do this in remembrance of me" he left a " token" under the appearance of bread and wine to his mourning children in a testamentary form, to be remembered by, until his. coming from the circles of heaven on the last day in. glory and majesty. The Catholic Church on her part has always under-^ stood and taught, " Do this in remembrance of me." He charged them and their successors in the priest- hood, that they should offer '' Him." Let me next refer to the Tridentine Canons on the ^^ Mass." 1st Can, ''If any man shall say, that in the mass there is not offered to God a true and proper sacrifice, let him be anathema." 2d Can : " If any man shall say, that in these words : " Do this in remembrance of me," Christ did not appoint the apostles to be priests, or did not ordain that they and other priests should offer his body and blood, let him be accursed." 3rd Can: " If any man shall say, that the sacrifice of mass is only a sacrifice of praise made on the cross, and that it is not propitiatory, or that it. profits only the " Receiver," and that it ought not to be offered for the living and the dead, for his sins, etc.^ let him be anathema. And 4th Can : " If any man shall say, that by the sacrifice of the mass, blasphemy is offered to the most holy sacrifice of Christ accom- plished on the cross, or that it is dishonored, let him. be accursed." Such is the solemn doctrine of the Church of Rome upon this subject. Mass had an introduction into the Catholic Church,» ONE DECADE A PROTESTANT. 41 and did not exist in her apostolic and primitive ages. It has taken from seven hundred to a thousand years to establish " Mass" in its present form. If the sacrifice of the mass had been known one hundred and forty years after Christ, in the days of Justin, Martyr, one of the most sainted of the fathers, no doubt he would have given a detailed and circumstantial account of its whole ceremonial. For in the II Volume, page 97 Paris ed. 1615 of his celebrated Apology for the Christians, he gives a full description of the Sabbath service of the Christians in his era. I am sure, vou will be pleased to hear this beautiful extract from the practice of the early church. Let me give you the extract, translated from the French edition : '' Then the bread and the cup of water and of the wine mixed with it, is offered to the president of the brethren, and he, taking it, is offering praise and glory to the Father of all, in the name of the Son and of the Holy Spirit, and at some length he performs a thanksgiving for having been honored with these things by Him. When he has finished the prayers and the thanksgiving, all the people present joyfully cry out. Amen. Amen signifies, so be it." But the president having returned thanks, and all the people having joyfully cried out, those who are called give to each of those present, a portion of the bread and the wine, and the water, over Avhich thanks- giving has been performed, and they carry away some for those who are not present. And this food is called by us the Eucharist ; of which no one is permitted to partake, but he who believes that the things taught 42 SIuY YEARS A PRIEST; to US are true, and who has been washed for the remission of sins, and for regeneration, and ^ho lives as Christ has enjoined. For we do not receive these things as common bread or common wine, but as the incarnate Jesus became, by the word of God, Christ =and Saviour, and received flesh and blood for our sal- vation. So also we have been taught that the food, which is made the Eucharist by prayer, according to liis word, by which our flesh and blood are nourished, is both the flesh and blood of that incarnate Jesus. For the Apostles, in the histories which they have writtenj and which are called the Gospels, have thus Tecorded, that Jesus commanded them, that he, taking bread and giving thanks, said: ''Do this in remem- brance of me, this is my body,^^ and that in like manner, taking the cup and giving thanks, said : " This is my blood." And in all that we ofi'er, we bless the Maker of all things by his son, Jesus Christ, and by the Holy Spirit. And on the day that is called Sunday, there is an assembly in the same place, of those who dwell in towns, or iu" the country, and the histories of the Apostles and the writings of the prophets are read, whilst the time permits. Then, the reader ceasing, the president verbally admonishes and exhorts to the imitation of those good things. Then we all rise in common and offer thanks, and as we have already said, when we have finished our prayers, bread and wine, and water, are offered, and the president in like man- ner offers prayers and thanks, the people joyfully cry out Amen. And the distribution and communication ONE DECADE A PROTESTANT. 4a is to each of those who have returned thanks, and it is sent by the deacons to those who are not present. Those who are rich and willing, each according to his own pleasure, contributes what he pleases, and what is thus collected, is put away by the president, and he assists the orphans and widows, and those, who through sickness or any other cause, are destitute, and also those who are in bondage, and those who are strangers journeying, and in short, he aids all those who are in want. But we all meet in common on Sunday, because it is the first day in which God, w^ho produced the darkness and matter, made the world, and Jesus Christ,, our Saviour, on that day arose from the dead ^^ I will add to this, the inspired language of Paul in his first Epistle to the Corinthians, (XI. 23, 27), where he speaks of the Holy Eucharist. " For I have received of the Lord that which I also delivered unto you. That the Lord Jesus, the same night, in which he was betrayed, took bread ; and when he had givea thanks he brake it and said, ' Take, eat, this is mjr body which is broken for you : This do in remem- brance of me."' After the same manner also he took the cup, when he. had supped, saying: "This cup is the New Testament in my blood : this do ye, as oft as ye drink it in remembrance of me." " For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come again. Wherefore, whoso- ever shall eat this bread, and drink this cup of the Lo¥d unworthily, shall be guilty of the body, and blood of the Lord." How does this biblical passage of the Prince of all 44 SIA^ YEARS A PRIEST; Apostles, and that simple description of Justin, com- pare with the description of the mass, as it is cele^ brated in the Church of Rome ? viz : The priest who is about to calebrate mass should be clad with a Soutanne, and proceed to the place of the Sacristy, where the vestments^ suited to mass are prepared. Having washed his hands, and prepared the Chalice, the priest comes to put on the vestments, which should be more or less neat and precious, according to the rank or solemnity of the festival. He begins to make the sign of the cross. Takes the Amice, the Alb, the Cincture, the Maniple, the. Stole, and having put on these pieces, lastly he puts on the Chasuble, without kissing it, ties it with the strings, and now attired in the Sacredotal ornaments, the priest takes the chalice and proceeds to the Altar, with a grave and modest deportment, his body erect, his eyes cast down, holding the chalice as high as his breast, and proceeded by the server carry- ing the " Massal," etc., — (Missal for mass.) In Jus- tin's Apology, we read nothing about a priest, but merely " the president" and the congregation ; nothing about an altar on which sacrifice is ofi'ered ; nothing about the "Canon;'' nothing about the " Consecration and elevation of the Host ;" nothing about its being pro- pitiatory for the living and the dead ; nothing about the inclinations of the body of the priest, moderate and profound ; nothing of his genuflexions ; nothing of the dispositions of the hands and of the feet, the directions of the eyes, and the inflections of the voice ; nothing of the name of Mary, of other saints or of the reigning Pope ; nothing of the strange vestments ONE DECADE A PROTESTANT. 45 of the sacrificer, (that he is dressed as no actor on the stage has ever been ;) nothing of that theatrical, dra- matical, and tragical operation and dumb show, that Catholic Priests have performed on their altars for the past four hundred years. But in the Roman Catholic Church, we read that the priest having arrived at the Altar, w^here he is to celebrate mass, stops before the steps, uncovers, gives his three-cornered cap to the server, and makes a profound inclination to the cross, or if the blessed Sacrament be in the Tabernacle, a Genuflection on the lowest step, without any other inclination : that he ascends the steps successively, until he reaches the middle of the Altar, and, having laid the chalice on the Altar, descends again to its foot, saying in the Latin language . " In the name of the Father and of the Son, and of the Holy Ghost,'' at the same time makino; the siorn of the cross on him- self and continuing : '' I confess to Almighty God, to blessed Mary, ever virgin, to blessed Michael, the Archangel, to blessed John, the Baptist, the holy Apostles, Peter and Paul, and all the Saints, and thou^ 0, Father, to pray for me," etc. ; then the priest returns to the middle of the altar, and says, (alterna- ting with the clerk) the " Kyrie Eleison^^^ (Lord have mercy on me), then the " Gloria in Excelsis^^^ at the end of which he kisses the Altar, turns about to the people, says, " Dominus Vobiscum/^ (" the Lord be mth you,") and whilst he pronounces these words, he extends his hands, rejoins them immediately and goes to the Epistle corner of the altar, praying an oration ; then ¥eads the Epistle and Gospel of the day, at the 46 SIJT YEARS A PRIEST end of which he repeats the Nicene Creed, After the symbol, the priest kisses the altar again, in the middle^ and turns to the people in order to repeat '' Dominus Vohiscumf^ here follows the OjBFertory ; then the priest is to put wine and water into the chalice ; then there is an oblation of it, after which he bows ; then he incenses the altar ; then gives the censer to the deacon ; then washes his hands, and bows before the middle of" the altar ; then reads the Secret, etc. ; after whick follows the Canon of the Mass ; then making Genu-^ plexion, he adores and elevates the chalice : bowing he strikes his breast and prays for the dead ; then receives the consecrated wafer, holding the Chalice in his hands he prays, etc., etc. In addition to the above synopsis,. I will state further, that the sacrifice of mass is divided into four principal parts. The first part is from the beginingto the end of the " Crospel or Creed." The second is from the " Ofi'ertory" to the " Canon.'' The third is from the Canon to end of '' Pater Noster^^' and the fourth from the '' Pater Noster^^ to the end of mass. The contrast between the majes- tic announcement of the Apostle, folloAved by the simple and beautiful narrative of Justin, with the collection from the Rubrics of the Missal, in the Roman Catholic Church, necessary to the celcbratioa of mass, are so marked that, if St. Paul's is the in- spired description of the Lord's Supper, and Justin Martyr's a true statement of the celebration of the Eucharist in the second century, the ceremonial in the Missal must be a celebration of something totally and altogether different from it. " It is therefore, what the ONE DECADE A PROTESTANT. 47 the Church of England justly denominates an exposi- tion '^f " a human invention, a blasphemous fable, and a dangerous deceit." And what I know by my OAvn experience and prudent observations as a priest among my fellow-priests, I am prepared to declare solemnly that " Mass" is an awful deceit, a veiled hypocrisy^, and a common infidelity on the part of the Roman clergy in our day. I venture to say, that one-fourtli of the Roman Catholic Priests reject secretly the real presence of Christ in the Holy Eucharist. Without priestly faith. Mass is a Comedy, a ridiculous farce I Dear Catholic laity, you are served by a large number of unprincipled men, who perform every morning the most sacred mystery of your Altars, without believing sincerely in their mystical performances. When they speak confidentially to their fellow- priests, they say : " I hesitate to step out before the world as a target for Catholicism to shoot at," but they are not ashamed to rob the liberal pockets of their too confiding communicants, and of practicing sanctimo niously a ministerial dishonesty. Of course the Church of Rome quotes in defence of her doctrine relative to mass, from Malachi, I, II, Gen. XIV, 18, Luke XXII, 18-20, Math. XXVI, 28, I Cor. XI, 24-26, Heb. V., 6, Heb. VI, 6, etc. If the mass had been known to the Apostles or practiced by the early christians, or recognized as a doctrine taught by the word of Grod in the Apostolic age, we would find an account of it, no doubt, in the Epistles to Timothy and Titus, where we have all the details of christian worship, and also in the Act of the 48 SIX YEARS A PRIEST; Apostles, where we have an express description of primitive christian Sabbaths. It is not at all probable that these books would have been silent upon so great a peculiarity in christian worship, that there should be no allusion to those complicated rites of the Roman Catholic Church. The quotations they make use of are weightless, ^s arguments in their favor, as I shall take occasion to show at a time not far distant. But of all disproofs of the mass, the most weighty und triumphant are to be found in Paul's Epistle to the Hebrews. This sublime epistle has been written pros- pectively it seems to me, to crush one day this corrupt and erroneous doctrine of the Sacrifice of Mass, in the Roman Catholic Church. The Apostle teaches throughout the whole epistle, that there is but one propitiatory sacrifice ; one offered for all the sins that are passed, and for all the sins of the coming generations. It is a complete sacrifice, and to profess to ofi'er any other, is not only to make it void with respect to the offering, but to offer dishonor to God. The Catholic Church teaches, that mass is a propitiatory sacrifice. In order to offer a propitiatory sacrifice there must be a priest. The priests of the Roman Catholic Church declare that they are strictly and properly such priests, and that they have inherited the faculty and right of sacrificing from Christ him- self. But the Apostle says, that Jesus Christ has " an unchangeable priesthood, Sacerdotium, quod ad alium transire nequit, a priesthood which cannot pass over (from one) to another person, as it is defined by ONE DECADE A PROTESTANT. 49 Stephanus and many other learned Theologians and Commentators. In St. Paul's Epistle to the Hebrews, chapter VII, 27, IX, 12, 25, 26, we read thus : "Who needed not daily^ (as those high priests offer up sacri- fice, first for his own sins, and then for the people's,) for this he did once when he offered up himself." By his own blood he entered once into the holy place. Nor yet, '^ that he should offer himself often^'' etc. Further, if I understand St. Paul in this Epistle, cor- rectly, he argues thus . " Where there u a propitiatory offering there must be a painful suffering,^' If there- fore the priests of Rome offer up Christ as a propitia- tory sacrifice, they must crucify the Lord of Glory a-new, and drag him again through his pangs, his -agony, woe and death. But if there is no such devotion of Christ to cor- poral suffering, then there can be no offering. The Roman Church maintains there is a propitiatory sacrifice saying : " Mass" is a " Perpetual show of the death of Christ," it is not a mere representation of the sacrifice ; Christ in the mass sheds his blood mys- tically. " If he sheds his blood mystically he suffers mystically, and dies mystically." The same church maintains that " Mass is that sacrifice which ' He' commanded and empowered his Apostles and their successors to offer, till the end of the world." That Jesus Christ offers himself in behalf of his believers, as a sacrifice of thanksgiving, as a sacrafice of pro- pitiation, and as a sacrifice of Impetration," in short that mass answers to the four ends of sacrifice. I cannot help but feel that it would be as blasphemous 50 SIX YEARS A PRIEST; to claim the inheritance of the priesthood of Christy as it would be to claim the inheritance of his omnipo- tence, his omnipresence, his omniscience, or any other essentially Divine attribute. In Holy writ wo find that we are called priests, as christians. " Ye are a royal Priesthood.'^ '' He had made us Kings and Priests unto God," and as we are priests so we offer up spiritual sacrifices of praise and prayer acceptable to Grod through Jesus Christ ; but the expression " Priest" is not once applied to a christian minister, as distinguished from the laity, in the whole of the New Testament Scriptures. In the terms hieseus, in Greek and '' Sacerdos''^ in Latin, are not used in this sense. The original Reformers of the Church of England, therefore, have used not the Greek Meseus or Latin Sacerdos^ both of which properly signify priest ; but they have adopted in each instance the greek word loreshyteros^ which signifies an elder or minister, and this term is used in every place where the Rubrics of the Anglican church now have the word ^^Priest." '' Where there is no priest there is no sacrifice."" The so-called priests in the Catholic Church are min- isters of the Gospel, proclaimers of Christ's kingdom upon earth ; nothing more and nothing less, (at least this is what they ought to be ;) they have never been high priests in Christ's Church, and never will be. According to St. Paul's solemn declaration Christ's sacrifice on the cross was complete and 07ice for all. Oh, Blessed Lord, we thank Thee graciously that we as protestants are enabled by the Divine Light of ONE DECADE A PROTESTANT, 61 ^Bible truth, to see that thy saerifice on the cross was s>o complete, perfect and glorious, that it was adequate for the redemption of the whole world. About seventy millions of masses are read in each decade by Catholic priests. Poor, poor catholics ye are, that you have a sacrifice so feeble and inefficacious that it needs to be offered up a thousand and again a hundred thousand times, before it is able to brino: one single soul out of the sufferings of purgatory. Your faith in it is sin, but I wot that through ignorance ye do it. May the Lord bless and reward you your liberality in your faithful ignorance. I know that the millions and millions of dollars which pious catholics have given their priests, hona-fide^ to redeem the souls of their departed friends from purgatory, by saying mass, are spent in vain. Clerical friends in the church of our dear fathers and ancestors, be honest, go by principles, suffer in poverty, die in want if need be, hut be honest ! in so doing Grod will bless you, and take care of you. Pray, study, read, compare, put on the armour of christian integrity ; fight among Christ's noble soldiery, and promote true Bible Christianity. Not long ago a protestant lady said to me : -^^ Sir, ^e are living here all surrounded by Roman Catholics, .and it seems to me th^y are going to mass all the time, Sundays and weekdays too, for whenever I ask one, when passing with a big prayer-book under her arm, where are you going ? she will answer, ' to Mass:' Well, my dear madam, I replied, 'Mass is the sub- stance and body of worship in the Roman Catholic m ' SIX YEARS A PRIEST; service, constituting, on the one hand, the great dis- tinction of the Church of Rome, in contrast to all the churches of the Reformation, and forming on the other the great basis of the Faith and hopes of the Romaa Catholic worshiper." ' If it be false, all Popery is. an awful superstition and satanic blasphemy ; if it be true, we as Protestants are in a critical position and in instant jeopardy."' Looking at me surprisingly^ she said : " Sir, what do you mean, are you in earnest V^ " Yes, madam, I am," I replied " Please, sir, tell me what kind of a monster 'Mass' is? Last week I attended mass for the first time, but I did not under- stand one bit of it. The priest kept on mourning ia latin, and I looked at him, wondering Avhich was the greatest simpleton he or I. He performing away, not explaining anything, I not understanding anything and gaping at him. He seemed to be very nervous, for he was constantly moving about, sometimes turning one way and then another, then around, put on such grim- ances, that I first thought the poor man was weepings The next time I watched him more closely ; he stretched out his hands, looking straight at me, saying r " Domina, won't you come ? " (" Domina Vobiscum.^^) I felt disgusted. He wore garments such as I never saw before. A big crosiii in red silk on his back, the vestment itself in the form of a white silk sacque, and "underneath he wore a long white shirt of linen, hang- ing down to his toes. His face was as round as a full moon and as red as a bottle of North American port wine, of the best quality. " Tell me, do the Catholics understand this um- ONE DECADE A PROTESTANT. 63 meaning ceremony?^' ^'Indeed, madam, it is so mysterious that I have not yet heard of one who understood it/^ " Now, sir, let me ask you a few more questions; perhaps I have asked too many already,, but you will bear with my ignorance." " What power has the priest to work such a mira- cle as to change a little wafer into the real body and blood of Christ ?" '' Madam, his power is a chimerical self-deception, if anything ; nothing else." " How do Catholics come then to the term mass^ and what do all these manoeuvres mean ?" " Mrs. M., the true origin of mass would seem to be this : At the close of the service in the Latin or Western Church, when the Holy Communion was to be celebrated and the ordinary ritual of the day was done, the priest addressed the people and said ' Missa esty that is, ' The congregation is dismissed f then followed the communion for those we call members or commu- nicants. From this expression ' llissa est^^ being thus anciently used previous to the celebration of com- munion, the communion came to be called ' Missa* and in english, ' Mass.' " While we were conversing, and in the mean time several ministers of the gospel had come in, and they desired that the conversation should continue, as they each wished to hear more on this subject. After having given instruction on the subject for about one hour and a half, some one remarked : "Yes, it is a mass, indeed, a great mass of confusion, so that even the most learned Divines in the Catholic M SIX YEARS A PRIEST; Church are not able to understand one another in this mystery." I also contend that the mass cannot be a sacrament and a sacrifice at the same time ; asserting, that there is not a single evidence throughout the whole scripture to justify their doctrine, or that there are any ofiicially sacrificing priests in the church, and I hereby pray that through the power of Almighty God and the grace of our Lord Jesus Christ, the Divine Fellowship of the Holy Spirit, the assistance of christian minis- ters, and the ardent prayers of the whole protestant church, and do challenge the Roman Catholic Clergy, Monks and Jesuits, upon the arena of controversy, to inquire and examine into corruption, and to restore a pure Bible Religion. Oh, the nineteenth century will be the greatest of all ! The darkness of the middle ages has passed away ; the sun of truth and righteous- ness is rising ; the days of reconciliation are near ; the conversion of all nations is at hand. Rome and London, Petersburg and New York, Turkey, China and Japan, are joining hands in the grand march to the grander jubilee in the coming century. One God ! One Christ! One Bible! 0:ie Truth! One Chris- tianity ! Lord, hasten the coming of that glorious day. " Quand toutes les nations Du monde riunirout^ Dans leurs Opinions Pures Chritiennes en Masse .^ " AUGUSTINIAN CANON CHAPTER V. THE " HOLY SACRIFICE OF MASS," — CONTINUED. The illiterate Catholics are Tools of Priestcraft, hut the in- telligent reject the dumb show of 3Iass, etc. — Rome is utterly impotent to defend the Absurdities of Mass — and is sliding headlong from her Seven Hills to ruin, etc. ^ ^ I \0 this in remembrance of me," or "Do this for a I 7 commemoration of me/' as given in the Catho- lic bible translation. Rome asserts that Christ has insti- tuted in these words the Sacrifice of Mass, and that the Catholic Priest, by Apostolic Succession, is the ordained minister to commemorate this mystery. And BO truly are these assertions or doctrines, of the church Ibelieved, by a large majority of catholics, that they insist that the moment the priest pronounces the words ^' Hoc est enim Corpus meum^^^ (''For this is my body,") that very moment the pure wheat flour and water, in the shape of a wafer, becomes literally, and truly, and substantially, the very flesh, blood, soul, and deity of the Son of God. But suppose you say to him, see Jiere, " It looks like a wafer ; it tastes like one, it smells like a wafer, it crumbles like a baked wafer, of flour and water." What will he answer to your protestation against this doctrine. " That may all be 56 SIX YEARS A PRIEST SO, but Christ said it was changed ; the church teaches so ; the priest tells us so ; and although our senses are all betrayed, yet it is so ; we cannot refuse implicit faith to our infallible and holy Mother." Then you may ask how it is brought about, or to pass, he will answer : '' By the power of Almighty God invested in the priest." Ah, yes, we admit that everything is. possible to God, but contend that it is against his infi- nite wisdom to do this thing, viz : " Christ is entire in every dust and particle, that may be in or about the wafer, and for this very reason, countless millions of these separated particles have been wasted since mass has been in existence, and will be from day to day at your altars, and no one will conclude that Christ will subject himself to such treatment, when no good is to be derived from it, to any one. I was a priest myself and therefore know how it happens. Besides the ^'Corporal," the priest uses a little linen cloth called " Purificatory ^^^ to wipe out the cup,, w^hich has been filled with the wine or blood. It is his duty to wash these Purificatories himself, as no woman is allowed to do so. After having washed them in fresh w^ater several times, he carries it to the east end of the church and pours it into an apperture dug under the high altar. Noav this wash-water must, and does contain the wine or blood, which, of necessity remains in the chalice, and also the crumbs or dust of the- consecrated wafer which he broke over the chalice, before taking it ; and hence you will readily see that many bodies must perish, or be exposedto flies, worms, insects, and mice. ONE DECADE A PROTESTANT, 57 These are facts presented just as they are, and things which cannot be avoided even by conscientious and scrupulous priests. I once sa^Y a very scrupulous priest stop as if he were hesitating to pour out this sacred water, with its more sacred contents, and on asking him, why he was meditating so long over the act, replied : '' Oh, I hope that Christ is not present in every particle of the blessed Sacrament, and some- times I think it is a sacrilege to believe, that he is bodily dwelling in our wafers and wine. For, if it is so, we expose daily, millions of the precious bodies of our Saviour to the brutes." He looked at me so seri* ously, saying: ''I have such a struggle to believe in this dogma of our church, and I wish that I never had been ordained a priest. My dear catholic friends, I assure you that every third or fourth priest denies the possibility of the "Real Presence." Do you think that Christ, in his Infinite Wisdom, seeing this all before, would permit himself to be treated thus ? God is merciful, kind, and submissive to all the wants of humanity, but at the same time he regards his holiness and all the attributes of His infinitely high position inviolable. Though I have read of earthly kings and princes being kind, bonevolent, and submissive to their subjects, treating them with a freedom and intimacy of a friend, yet I have never heard or read of the kindest monarch permitting himself to be dragged by his subjects through the streets or gutters. Yes, there are noble souls who are ever exerting themselves for the good and comfort of others, and I thank God that such 68 SIX YEARS A PRIEST; exist in this cold and generally insensible world. But no one is or has been found, that will submit to such treatment from the hands of even his dearest friend, and I know if Christ, our everlasitng king, dwells in the Eucharist bodily, he is constantly subject to such contemptible treatment. Since I left and rejected the Roman Catholic doctrines, especially in this of the ^' Real Presence," I feel, yes, know that he lives in me, and I in him, that through the power of the Holy Ghost I am in constant communion with him. And while in this mystical doctrine of the Catholic Church you rely upon the power of Almighty Grod, I prefer to rely on his In- finite Wisdom and Holiness. It is said : " Do this in remembrance of me." Now memory refers to something that is absent, not to a thing that is present. Christ ascended into heaven with a glorified body, and there he is bodily present, as the scripture asserts, at the right hand of his father making intercession for us. '' There is one God and one Mediator between God and man — the man Christ Jesus." I. Tim. II: 5. The Roman church also asserts that the priest- hood shows forth the Lord's death until he come. This implies that he is not yet come personally, that he w^U come again in the future, and is personally absent in body. Some of the ancient and most evangelical fathers show the doctrine of transubstantiation had no place in their views ^f the Eucharistic elements; I refer you here to St. Augustine, a Father much relied on by Roman Catholic Divines, and frequently quoted ONE DEqADE A PROTESTANT. 59- to prove the doctrine of Transubstantiation. Please open the Benedictine Edition, Paris, 1686, Vol. Ill r 53, and there you will find this . '' Why do you prepare your teeth, and your stomachs ? Believe only^ and you will have eaten. This therefore is to eat the food and to drink that cup, namely : to abide in Christ and to have Christ abiding in you, and for this reason he who does not abide in Christ, and in w^hom Christ does not abide, beyond all doubt, does not spiritually eat his flesh, or drink his blood, although he carnally presses with his teeth the communion of the body and blood of Christ." From Isidore, a Bishop, who lived in the seventh century, it may be evidently seen, that he teaches that Christ is figuratively present in the bread and wine : '' All things painted or sculptured are called by the name of those persons or things of whicL they are resemblances : It is said, ' That is Cicero ; that is Sallust ; I saw Augustine.' Although they are nothing else than the painted images, etc." The lan- guage of these ancient Fathers is so plain, that it can- not be denied that our protestant interpretation of the words in question as figurative was held also at such an early date. However it is a doctrine of the church to-day, and one which if its falseness is shown and accepted, has much to do in the reformation of the Church of Rome, for the ignorant and confiding mass of that body believe fully and conscientiously that it is true; that the flour and water Avhich the priest consecrates, contains the ^^ Corpus Christi^^ in. the whole and in every part of the whole, and if fifty thousand of the broken parts, or particles were scat- 60 SIX YEARS A PRJ^EST; tered to the remotest confines of the globe, or buried in the depths of the sea, the Lord, Avhole and entire would be in each of the fifty thousand particles. But a large number of the intelligent catholics, especially in this country, refuse their faith in this mystery, either secretly or openly. They are dissatisfied with the mummery of muttered masses. They do not attend them, nor confess their sins or receive communion, although the five commandments of the church demand of them, by pain of excommunication, to hear mass every Sunday ; to go to confession and holy commun- ion once a year, at least. Still, they remain in con- nection with the church, arguing that it is just as good and safe as any other branch, and that they hope to reach heaven without mass, confession, and communion. And yet, you know my friends, that mass " Is the key-stone" of your church doctrines ; take that out and the structure will fall. You have no more right in your church without faith in the " Real Presence'^ in the consecrated wafer, than a regiment of soldiers or a band of robbers have in j^our sanctuary. What you are, be with a wholeness of heart. Let me ask you to read carefully in the third chapter of Revelations, where St. John writes to the Laodiceans. " He that hath an ear to hear let him hear what the Spirit saith unto the churches ;" " And unto the angel (or minister) of the church of the Laodiceans, write : these things saith the Amen, the faithful and true witness, the beginning of the creation of God ; I know thy works, that thou art neither cold or hot ; I would thou wert cold or hot. So then because thou art lukewarm and ONE DECADE A PROTESTANT, 61 neither cold or hot, I will spew thee out of my mouth, because thou sayest, I am rich, and increased with goods, and have need of nothing ; and knowest not that Thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear ; annoint thine eyes with eyesalve, that thou mayest see. As many as I love I rebuke and chasten : Be zealous, therefore, and repent. "Behold I stand at the door and knock, if any man hear my voice and open the door I will come in to him and sup with him, and he with me." " To him that overcometh will I grant to sit with me on my throne, even as I am, sit down with my Father on his throne." (Rev. Ill : 13, 21, inclusive.) Try to be a true and spiritual christian, and I assure you that you will enjoy a celestial peace in our Lord Jesus Christ. You may feel that you cannot bear the idea of striking at the foundation of your ancient mother church. I felt it myself; and it is a situation both painful and unpleasant. Yet you will not be able to save Rome from her final destruction, even with your adhesive, protective energy, since she has shown her- self utterly impotent to defend the absurdities of doctrines heretofore promulgated; but adds another: ^.' Infallibility," personated in the mind and body of a man. Rome is sliding down headlong from her seven liills to ruin and destruction. One century of steam, and mental power is sufficient to hurl all the papal 62 SIX YEARS A PRIEST; errors into atoms, and pulverous oblivion ; and when that Catholic lecturer at St. Louis, says : " Protestant- ism is on its last legs," he forgets, poor man, that Catholicism has hardly any legs at all ; for it is so covered with sores and gangrene that its wisest phy- sicians recently advised immediate amputation far above the knee, in order to save the life of its cor- rupted body a little longer. But what does this Avonderful church do with such as deny the "Real Presence" and stay away from mass, confession, and communion ? Does she excom- municate them as threatened ? No, indeed not ! Rome is a church of policy, secrecy, and mystery, in more than one respect. Now-a-days she tolerates in America even her nominal members. But she will expiate them as soon as she gains sufficient power. What I say in regard to the belief and disbelief of members of the Catholic Church, is said from knowledge obtained, and personal experience, during my priestly functions, with very many reliable sources. In 1862, during a " Mission week," it happened that from eight to ten men abstained from receiving the Holy Com- munion, although they had prepared for it by going to confession. The Bishop of the Diocese being there for a few days, I mentioned the fact to him. He answer me, " That it was my duty as their pastor to look into the cause." On doing so, I found that all abstained on account of disbelief. During the next day, the Missionary brought into my room a young man, saying, by way of introduc- tion, '' Sir, here is a miserable fool, who does not ONE DECADE A PROTESTANT, 6^ believe that the body of Christ dwells in a wafer con- secrated by a priest; have you more such ignorant^ daring characters in your congregation ?" The mis- sionary leaving the room soon, I noticed my parish- ioner trembling with anger, and his face pale as a ghost. In the mean time the dinner bell rang. I invited my new guest to come and dine with the Reverend gentlemen who were visiting me at that time. He angerly replied, "No! at some other time I will be pleased to do so, but I would rather sit down with the roughest coachman, than with that Jesuit, who, though a good orator in the pulpit, has not yet learned the first step in etiquette. He must know that he was teaching and preaching in America, and not in an Austrian mission field. ^' Handing him a cigar I asked him to wait until I would have eaten my dinner. The cigar seemed to pacify him for the time. He lighted it and settled down in his mind. I left. On retiring from the table after dinner, the mis- sionary father said to me " Can you do anything with that goat of a man ? I could not do anything with him; he made me so angry that I could have slapped him in the face. These so-called half-learned or half- wise men are the worst of all men to get along with. They think they know everything, and if it comes to the point you soon find that they have not learned the first step or letter in the religious alphabet, obedience.*^ I think this man is a counter person to the man in Grermany, who visited his pastor every Sunday after- noon, asked, that he would commence a series of 64 SIX YEARS A PRIEST; debates on Bible questions. At last the Rev. Father being very tired of, and having declined so often to grant the wag's request, said: ''You come at three o'clock this afternoon and bring your Bible along." The tailor, for such was the man's occupation, happily accepted, and appeared at the appointed hour. The mutual agreement was, that each one should ask a question in turn. The Reverend father being permit- ted to have the first opportunity. " Sir, said he, do you remember of ever having read in your Bible, of an angel descending from heaven, putting one foot on the shores of the rising sun, and the other foot on. the banks of the setting sun?" The tailor thought he had; but not being able to quote the passage correctly, began searching for it. " Oh, never mind, said the clergyman, pleasantly, it is not necessary to find it. I learned to-day, from a mysterious source, that the pantaloons of that same angel are nearly worn out, and I wish to buy him a new pair — and as your occupation is the tailor's trade, I thought you might be able to tell me how many yards of cloth I would need to get for such a present ? It must take anyway several thousand yards, and I do not wish to buy more than you will really need." The Bible tailor, as may be expected, took his book and went home, never to return for the second debate. Now we must treat all such as these with utter contempt. It is the only safe way after all ; for you can do nothing with them ; nothing else ; if they will go to the devil, let them go without argument, as one would not help them any, after they begin to doubt." ONE DECADE A PROTESTANT. 65 I returned to the young man in my room, began the subject, for the purpose of pacifying him, when he replied : " Father, it is of no use. I hope you will forgive me my sincerity in this case. But I must tell you, I think it all a humbug in the Catholic Church to teach the doctrine of Transubstantiation, and I assure^ you, that almost one-half of the men in our congrega- tion are on the same footino; with me in reorard to this l^elief; it is impossible forme to believe it, and unless I can go to heaven without, I must be lost. I believe in a spiritual Christ present in the ^' Holy Communion,'^ but beyond that I cannot go.'' He promised me he ivould forgive the missionary for the insult offered liim, and receiving the Communion spiritually, en- deavor to be a good christian. How could I instruct one to believe in a dogma which I myself did not "believe ? So we parted. CHAPTER VL MASS — CONTINUED. In Rome's corruption itself lies the principal fault, — Why so many of her priests^ students^ and intelligent members abandon that Church. — The graces obtained in Mass are overvalued. — Saintship of Catholic Priests;. — Holy Com- munion a Farce, MY disbelief in the "Real Presence'^ of Christ in the Blessed Sacrament, was not a phenomenon of sudden doubt, or the result of one-sided reflection. It was not rooted in early education, or a tendency to scepticism, nor was it caused by scrupulosity on one hand, or by immorality on the other ; but the reason of my doubts is to be found in the nature of the doc- trine itself, relating to the Holy Eucharist, and in my desire and search after the truth, in my prayers for light on this subject, and above all in the constant flut- tering of the Divine Dove about me. It Avas my joyful and blessed pleasure to have the following words of our Glorious Saviour fulfilled. " Ask and ye shall recieve," and I praise thee, Father, that thou hast heard my fervent sighs, touched my aching heart, and opened my eyes. I had been baptised at a Roman Catholic font, when ONE DECADE A PROTESTANT. 67 lut an infant twenty-four hours old, and brought up according to the strictest ordinances of that church, trained on the bosom of her faith till my thirty-sixth year, and between six and seven years of this time I wore the sacerdotal robe ; (having never to my recol- lection seen a protestant until my fourteenth year of age) and though doubting some essential dogmas of my mother church, I endeavored to the utmost to be a conscientious priest, particularly in the first three years of my priesthood, and never ceased to try while in connection with the church. According to my abilities I taught and preached the doctrines of that church, admonished the children to obey their parents, and those who brought them into the world, to set a good example before their beloved ones, to raise them in the fear and love of Grod. I visited the sick, attended the dying, pointed them to the '^Lamb of God, who taketh away the sins of the world," and to the land of rest and everlasting jeace, whenever I was called. Also knocked on the door of the humble cottages of the poor, just as well as of the fine homes of the rich ; made no distinction between Catholics, Protestants or Infidels, so far as any general treatment of them was concerned, and in my social life never allowed myself to indulge incau- tiously in pleasures, or to use drinks of any kind, to intoxication. As far as my personal acquaintance with priests extends, during my priesthood in the church, (and it embraces something over one thousand in number) there are none who do not drink intoxicating drinks. &8 SIX YEARS A PRIEST; I also appeared every morning, with very few excep- tions, on the altar, to say mass, praying, weepings struggling, to believe in all the doctrines, but I could not. In the center of my soul, in the marrow of my bones, I felt what a misery, what an agony of con- science, that church in deviating from the channel of her original Bible truth, could bring upon the minds of fervently clerical devotees. No pen can write it, no tongue can utter that misery ! And now I feel how Rome points the finger of scorn at me, saying indig- nantly : " Ah, what are you to-day but a protestant,, a very little better than a sceptic.'^ But I can. answer in truth, that Rome is little better than Unita^ rianism ; for as the latter denies the Divinity of Christy so the formxcr makes the Virgin and Saints equal to Him. Almost one-third of the mass is devoted to the invocation of Saints. In Rome's corruption itself lies the principal reason, why so many of her priests^ students, intelligent and best members are turning; away from the bosom of their ancient mother to live and die on the loving heart of an open Bible religion. We venture to say, that since the proclamation of Papal Infallibility, December 8th, 1869, two thousand priests, ten thousand scholars, noted for learning and wisdom, and being engaged in the departments ci advanced education; moreover,, that one million of people have left •' Romanism" and joined protestant- ism ; also, that ten millions of Catholics are at present virtually swimming between the boundaries of the Roman Catholic and Protestant faith in the Europeaa and American countries. If Rome could abandon her ONE DECADE A PROTESTANT. 69 irreconcilable ^^ Non Possumus^' — we cannot — an evangelical union throughout the world might be effected, but since she cannot change the channel of her solemnly proclaimed infallibility without immediate self-destruction, she will be held responsible for the bloody results that will arise to the nations of the earth from her Eucharistic impossibilities and infallible absurdities. How absurd it is to teach as follows ! The Church of Rome, on explaining the ''Nature," the ''Necessity and End'' of the sacrifice of mass, says : " It is the most sacred, solemn, and sublime act of i;eligious worship, that we can perform ; the most pleasing to God, and the most advantageous to us. It is the most inestimable treasure provided for us by the divine goodness, for one mass heard well, is sufficient to enrich souls with special graces, and to make us Saints.'^ NoAV we do not w^onder this being true, that the Cath- olic Church has so many Saints, and the Protestants none, (canonized), and fear, that ^-he enrollment of many millions in the Popish Saintology cannot be at- tended to, on account of pressure for time. May I, as an humble protestant christian, advise your Pontifical Holiness, to issue an order to have this most important and yet neglected, business of Canonization executed at once, in order to redeem your predecessors from purgatory, Avho are still retainedthere for having neglected this duty while in or during their Papal administration, and also to prevent your highness from ever coming to that place of refin- ing fire. •^0 SIX YEARS A PRIEST; But alas ! for the Catholic Saints; they are never sure of retaining their honorary title. Charlemagne was honored with this high office, when afterward French Bishops revolted against this canonized saint, claiming that he was too dirty for his sainted position. Pius IX released first the French Catholics from the adoration of this saint, then the Germans revolted against having him on their list of saints. Finally, His Infallibility, itself got angry at the saint, revoked and ordered him to be stricken from the pages of Saintology. * But. as mass is the most inestimable treasure of enriching the soul with special graces, and making its ^sacrificers and hearers saints in twenty minutes, (the time necessary to say or hear a mass) pray, tell me how it comes, that so many Catholic Priests, the daily servants on the altar of the church, are just the oppo- *site of a Saint? They are now, and have been for ■one thousand years, as history shows, with few excep- tions, great Saints in their egotistic individuality, •adulterers in their pretended celibacy, drunkards in their sacerdotal robes, executors of hypocrisy, and bigots in their conventical secrecy. These words I quote as heard from the lips of an earnest priest, who left a convent in Europe in 1868, and came to this <30untry, is now officiating in the church, and is a favo- rite with his Bishops, as well as a friend to myself. ^'If Mass is the most sacred, solemn and sublime ■act of religious worship upon earth, why is it that a large number, perhaps the majority of priests, hurry through it so speedily, and especially if the performer . ONE DECADE A PROTESTANT. 71 is a saint, the act would not only be contemptible but criminal.'' It is not seldom when two or three priest are saying mass, at the different altars in the same church and at the same time, that they run a race, (like the students of Harvard and Yale in their centennial regattas :) The devout hearers in the pews, w^ith their prayer-books before them, cannot keep up with their priestly race horse, that is galloping in the latin with 5uch speed, that they are not able to rattle off half the mass prayers prescribed in their books. But listen ! I hear devout Catholics defend the sacrilegious habits of their priests by accusing the w^riter with violating the truth ; nevertheless it is a fact. Permit me to call your attention to cases in your own knowledge — when priests wished to attend any- thing which was to occur during the early part of the day, viz : a pic-nic ; hunting party ; a marriage ban- quet, and indeed any other entertainment. I will also refer to a book translated from the Italian into German, by a priest, the title of which is, ''Die Helligung des PriestersJ^ '^ Sometimes priests use for saying mass from twelve to fourteen minutes 'Only, when twenty-five is required to perform it well." '' Several, who have practiced this bad habit, have met with sudden death." ''To hurry through the most solemn act of Catholic worship, is not among the rare occurrences of the day," (page 254). The majority of priests in rehearsing their " Breviary" thrice a day, too often employ the steam power of a centennial train on its way to San Francisco, at the rate of forty ;miles an hour. What a devotion ! how their sacerdotal 72 SIA^ YEARS A PRIEST; tongues, teeth, and jaws must ache' after the comple- tion of such a rattling journey ! Such men, though, wearing clerical garments, cannot be in earnest about the welfare of immortal souls, or the Catholic religion. They are but hirelings, which, if their mass Stipends were taken away, or their salaries cut down, would soon forsake the Catholic altars. In thy name, Lord^ I implore that the Catholic people may be so educated and enlightened, as to see the intrigues of their clergy, and comprehend the folly of their own improper- tenacity to such a Faith, wherein the sacrament itself, as a whole, is not only cTorrupted to mean something else, than that which was designed by its Giver, but where it has been divided, and only a part, the bread, administered the people. For in the Church of Rome the sacramental cup is not administered to the laity, neither to the non-officiating clergy. Communion in one kind ; the child of transubstan- tiation, consists in the administration of the bread only. That communion in one kind is contrary to scripture, has been granted by popish doctors and learned councils. Such is the admission of Pascal, Bellarmine, Erasmus, Cajetan, of ancient, and of Bossuet, Petavius, Challenor, and Milner, of more modern times. This new doctrine was established as an article of faith, as late as the year 1415, in the Council of Constance, after considerable disturbance, which it had caused, and the withdrawal of sixty mil- lions of Greeks from the Church of Rome, at an earlier- date. Half communion is not only contrary to scrip- ture, but to usages of the early and middle ages.. ONE DECADE A FRO TESTA XT. 73 Among the unquestionable authorities who testify for the whole communion of primitive times, w^e find the names of Ignatius, Justin, Chrysostom and Jerome, In the year 1095, Pope Urban, while presiding in the Council of Clerment, consisting of Cardinals, Bishops, Abbots, and a multitude of other persons, commanded the separate reception of the Lord's body and blood, Pascal so late as 1118, A. D., issued similar enact- ments, on this topic to that of Urban and his adherents. OurLordhimself, said the '^ Papal hierarch," dispensed the bread and wine each by itself; and this usage vfe teach and command the holy church always to observe. The half-communion of the Latin church differs from the customs of all other christians at the present day. The Greeks, Nestorians, Jacobites, Armenians, and Syrians, condemn the Romish mutilation of the communion, which entered the church or Christendom at that time, with slow but progressive steps. These steps were first intinction. then suction, and last of all half-communion, Intinction, which consisted in dipping the bread into the wine before handing it to the communicant, is of an early date. The second step to the defalcation of the cup, suction, consisted of using a tube (generally of siver) which was annexed to the chalice, and through which its communicant sucked the wine or blood. The design of the sacred instrument was to prevent the spilling of the divine blood, or the intrusion of the beards of the mem. This act, practiced in this con- nection and manner, was ridiculous, and could tend only to burlesque the holy institution. The mumme- 74 SIX YEARS A PRIEST; ries of the entire mass, in every age of its existence, has been a ludicrous tragedy. Could an Apostle, an ancient Father, or primitive xjhristian, lift his head from the grave and behold, such a spectacle of folly and corruption, he would be wholly at loss to unriddle its meaning, or, if informed of its nature and design, be filled with indignation at such presumption on the part of the church. I am pretty sure, if St. Paul could return to the earth, and see and hear the usages and doctrines of the Catho- lic Church, he would exclaim, withri^-hteous contempt : /^ I never taught you such a religion, such a faith. Brethren, pray for us, that we may be delivered from unreasonable and wicked men:" The reasons which the church enumerates for her justification of having abandoned the cup of wine in the adminstration of the holy Communion to the laity, are better fitted to pro- voke laughter, than to produce conviction, viz : the expense of wine sufiicient for such multitudes of people as often commune. The fear of contamination ; its liability to sour and become vinegar, and in doing so, occasion Idolatry ; its tendency to putrefy and produce flies and worms, the disgust arising from so many drinking out of the same cup ; the danger of spilling it at the altar, or in carrying it over rocks, woods, mountains and valleys to the sick. All these and many more are assigned for the retrenchment of the cup in the sacrament in the Catholic Church. One of the true and principal reasons, however, that might be assigned for '^ Half-Communion," is this : that the priests by abandoning the administration of ONE DECADE A PROTESTANT, 75» wine to the laity, would be able to decrease the ex-^ penses of the church, and increase the quality and quantity of his own sacramental cup every morning. In 1862, an aged priest, residing in Auglaize Countj^^ Ohio, on being asked how much wine he used at the altar every month, replied : " That he could not tell, but he consumed almost half a bottle every morning," adding, " That he was longing for a good measure of wine at seven o'clock in the morning, and could do it sooner without breakfast, than without mass/' The servants of the Catholic altars are in the habit of taking the best part for themselves. But Rome, with all her dogmatical, superstitious and moral defects, in regard to the Eucharist and mass, disagreeable contentions, and her daily increasing weakness in European countries, is gaining ground in this beloved land of America, by imigration, and is still a great power, well able to erect her altars every- where over the United States, before the present era will have passed away. " Awake ! Awake ! thou that sleepest." Well, she may in America grow, Even, our Republic soon o'erthrow, Altars, Mass and priests may then dictate, History one day will tell her fate : Rome fell ; there she lies, her sins, her Popes. Silent ; void of vigor, Power, Hopes. — In concluding this chapter, I thank my readers for their patience and attention which they may have been pleased to devote to this important topic, and trust that it may be of service to my protestant friends. 76 SIX YEARS A PRIEST; in guarding the foe, and also to my Catholic friends in opening their eyes to see the true position which they occupy, and help them to turn to serving God in the true spirit of holiness. Yet I am fully aware, that there are many who will be like the Monk, who had been to Pittsburgh during a time when the small-pox was prevailing to some ex- tent, and on being asked, if it was still bad in the city, answerd: " T/ia^pestilence is not increasing, but ''that she-devil,' (meaning Miss Goreman, an ex-nun, who was lecturing in the city on ' Romanism and Convent life.') was worse than all the small-pox on* the Ameri- can continent," and thank the writer, too, that he is finally through with his discussion on Mass, and Eucharist, and without any great effort or reserve of indignation be able to convert the feminine " She," into the masculine " He." CHAPTER VII. MY PRIESTHOOD IN AVILLA CONTINUED. ITS HISTORI- CAL VIEW. — READING OF LUTHER'S BIOGRAPHY, ETC. IN Avilla I spent a very pleasant life, notwithstand- ing my doubts in the " Real Presence.'^ As there is hardly a rule without exception, so there is seldom ^ society of men without spot. Yet my recollections of Avilla are, that there I found a truly christian people, to Avhom I, even at this late day, extend my sincere thanks for their many tokens of friend- ship and kindness while with them. The field of iny labors there is still fresh in my memory, and it gives me joy to say here, that I spent the happiest days of my priesthood with its people. It is there where the first traces of my mission work stand, the marks of zeal, and I trust usefulness. It is a small place. You will not find hotels, as would be expected in Boston, or great palaces of commerce, like those in New York ; nor grand homes with marble fronts, as in any of our cities, but you find a place of rural i)eauties, comfortable homes, plenty to eat, sufficient to drink, happy, generous hearts, noble souls, a people, to the very best of their knowledge, preparing for heaven. 78 SIX YEARS A PRIEST At the close of my first year's labor there, I re- ceived from Bishop Luers, of Ft. Wayne, a letter in which are found these Avords of encouragement. " I am glad, (exceedingly so), that you are succeeding so well in Avilla ; every one is satisfied with you. I hope you may be of great usefulness in my new diocese. I understand you are not well ; spare your- self as much as possible. My fear is, that you may work too hard. Continue visiting, regularly, your mission, but quit giving instructions to the children. No man can serve two masters at once ; you cannot teach and attend to your appointments at the same time." ''Be kind enough to write an article for the ' Wahrheitsfreundy in Cincinnati, next week, stating some particulars about your missions in Ligoinier, Waterloo, other points, describing the quality of the soil, etc, in these vicinities.'' Though it is from no desire to boast of my suc« cess during the first year of my priesthood, neverthe- less I consider it to be the duty of a narrator to state things as they occur. Knowing, also, too well, how Catholics are inclined to culminate even the purest of priests after their withdrawal from the church. I shall reveal extracts of the many letters from priests and bishops which are still in my possession, whenever I deem it proper, without betraying any secrets of my former friends and associates. Luther, the great Reformer, one day was honored and highly esteemed among the Order of Augustinian Eremites, for his earnest zeal, great ability and piety, ONE DECADE A PROTESTANT. 791 but no sooner had he commenced speaking and writing against the abuses in his church, and complaining of the Pope's severe treatment and papal bulls, than he was decried as a monster, persecuted, tormented, and sent to hell by the weapons of papal curses, and although he was governed in his reformation, by christian principles, by sufficiently justifiable reasons^ guided by moral persuasions, and pursued, also, a legal course, in his ever laudable undertaking of puri- fying Catholicism from its putrifactions and chronic diseases. He was opposed, hated, and hurled, though alive, to the regions of the infernal abyss. And Rome would, if she could, keep him there forever, and also hush in everlasting silence the mighty pen of protest- ant power, carried on for the same purpose in Science, Literature, Philosophy, Theology and History, I am not prepared to say what this church might not advise and instigate, but I dare safely say, that no restric- tions in papal curses and anathemas would be spared to chain the '' whole abominable Reformation" to Luci- fer's anvil, there to sufi'er with a Tantalean thirst and hunger, till the day of judgement and longer, if Christ did not at that day, supersede his Highness as judge. There is no less persecution, hatred, calumny and slander, measured out to every priest who separates himself from the papacy of '' Roman Infallibility,'' now than three hundred years ago. Strange as it may seem, yet it is true that I, as a Roman Catholic, strictly brought up in the ultramontane-doctrine of that church from childhood, was inclined either by nature or by supernatural power, to scrutinize protestant literature* 80 SIX YEARS A PRIEST; Ah ! how I loved to read Luther's Biography of his early education, boyhood and college years ; of his Novitiate in the Convent ; his consecration to the priesthood ; then his manly strife against indulgencies, and other wrongs, which gradually become perpetrated into the church. His life in Wittenberg, his incarcer- ation at Wartburg; and particularly of the various annoyances which he experienced in the publication of his " Theses,'' and which he bore with such manly endurance. The many combats in which he engaged with his deceitful foes. Ah, verily, I thought, he was the smartest man that ever lived. The most honest and heroic warrior that ever fought upon the religious battle-field. I could not help but admire his courage, meditate on the ability of his mind, and love the purity of his motives. I studied that great character and saw how the great Reformer, appearing in all the ap- parel of his mind and heart, profoundly sincere and honest, entirely religious and conscientious, though still held in bondage to many errors and superstitions, yet more and more deeply convinced of the justice and importance of his biblical views of theology, and of the corruptions of the church, of the stupid and ignorant condition the monastries and schools were in, was finally undeceived in regard to the position of Pope Leo, his Archbishops and bishops, and not less of the growing hatred, and horrid imprecations of his former intimate associates. I saw in my mind how he sighed over these evils ; sometimes reasoning with them in scholarly strength, in order to convince the wise and good. Sometimes when assailed by the vilest ONE DECADE A PROTESTANT, 81 arts of malignant foes, either indignantly hurling at them his sharp arrows, accompanied with electrical flashes, or comically making them appear ridiculous in the superlative degree. During my OAvn collegiate life at Minster, Essen. Coesfeld, and Bonn, I met with many things which I was loath to accept as the truth, and only prompted me the more to indulge the inclination, my mind had to enquire into the reformed religion, and to sigh that in my day, my mother might •see, be convinced and turn from the error of her way. It seemed as if already early in life, I was graciously blessed with a foretaste of my later beautified Protestant faith, and many things during my life as a priest added to the desire of a purer, clearer, and more scriptural knowledge of my relation toward God and man. The dijBferent offices in the church, as confession, yisiting the sick, dying, and particularly the position of a mediator, in all cases of dispute in families, as well as neighborhood, gave me an excelent opportunity of learning much of human nature. Once, for instance, a youg lady of modest beauty scarcely had she begun to tell her sins, when she wept knelt at the confessional early in the morning and bitterly. I was much suprised, thinking also that I had not had so great a penitent, for a long time. But a few moments disclosed the fact, that she was not weep- ing for sins committed, but that her father had become a bankrupt, and her lover forsaken her, returning the betrothal mementoes in his possession, and asking that ^he would do the same. She thought that this wa^^ a2 SIX YEARS A PRIEST; on account of the misfortune her father had sustained^ and asked me to use my influence in reclaiming her lost love. I told her that she should proceed with her confession, and relate the matter that so saddened her heart, outside the confessional, if she wished me to assist her, as a priest had no right to use the knowledge he gained alone in the Confessional for any purpose whatsoever. Afterwards, I learned that the man was then a 'Soldier in the U. S. Union Army and fighting against the disloyal South, was a professed christian, w^ell educated, and belonged to a generally respected family. I sympathized and pitied her, and believing^ that her love was pure; and that in his youthful hila- rity he lacked stability of character. I promised to in- terest myself in the case enough, to at least write to her truant lover, and state his duty to her, and the necessary sacredness of his promise, even if he thought that the change of her father's circumstances justified the; course he was then pursuing, and that the young lady no doubt felt the change more deeply than he could possibly do, under the fostering love of his heart, but to* withdraw that, and the fortune at the same time to go, was more than he should, as a christian or patriot,, ask. I wrote " Cease to drive the pointed nails of thoughtless indiscretion into the loving heart of your bride, quit to dig the cruel grave for one, you must in truth love." I received an answer soon, saying : " I will still be true ; I ask her pardon." How beautiful it is to see how God blesses the operation of his great moral law. '' He, whom God hath joined together, let no man put assunder," and we should oftener see it„ ONE DECADE A PROTESTANT. 83 ccvuld we look into the hidden paths of life and find that it is not self-interest, not riches, not fame, that Ibinds heart to heart. The simple power of a friendly- act can do far more than they. It is these, the friendly .acts, the neighborly kindness, the christian sympathy, forgiveness one to another, which robs wealth of its power, extracts the bitter from the cup of sorrow, and opens wells of gladness in desolate homes. But solemn promises are broken without scruple ; divorces granted whenever called for ; home blighted without consideration of future consequences, and unless these evils are remedied soon in our dear land, it will prove ;a fatal injury to its social and religious prosperity. Alas ! American Fidelity, in all positions of life. IVTiere is it found ? It is banished in exile ; it is chained. Oh ! bond of pure fidelity, and indispensa- ble ionesty, when wilt thou return ? CHAPTER VIII. REMOVAL TO MISHAWAKA. Money begging husiness, — Pastorate at Goshen^ Elkhart County^ Indiana^ from 1861 to 1866. — Retreat of 'priests:^ missions^ why held. — Mission of Father Weniger^ at Goshen^ — Mission held by Father Smarius. — Miserable conduct of Priests, etc, ALMOST two years of my ministerial life had pass^ . ed away, when I was suddenly called to Ft. Wayne, by the Bishop. I left immediately on getting the notice, * and arrived the same evening at the bishop's residence. When, after receiving me kindly, he told me that he had thought of abandoning his former conclusions in my case, and had decided to make me pastor of Goshea instead of New Haven, adding : " He hoped I w^ould be pleased with the change, that the former was situa-^ ted in a fine section of the country, and my services were needed much more at that point than the other for the advancement of the Catholic Church." I was not so pleased as he expected, and asked him to carry out his first intention, for I would have much preferred going to New Haven. After some discussion on the subject I accepted the situation as the pastor of Goshen church. Although Goshen is the county-seat, and situated on the Lake Shore and Michigan Southern: ONE DECADE A PR0TE3TAXT, 85 Railroad, and a nice city of four to five thousand in- habitants, good society, and its many advantages very desirable, there were nevertheless circumstances con- nected with the Catholic Church, as a congregation, which were very objectionable. Among the seventy Catholic familes in the city and its vicinity, from eight to ten of them were habitual drunkards, who disturbed the silence of the nights with their howling, and rolling in the streets. I knew of these facts from having attended the church, (during the two years from Avilla), as substituted for Father Schaefer; and, at such times, had been repeatedly requested by the city authorities, to assist them ia remedying this great evil, which annoyed a peaceably disposed community. Now knowing this intemperate tendency, I was not exceedingly anxious to accept the situation. However, in obedience to my Bishop, I consented to go. Then he informed me that he wished me to first go to Mishawaka, St. Joseph County, to pastorate in the absence of the regular priest. Rev. Henry Koenig, who intended to be absent three months soliciting contributions for the completion of his new church, and besides this I would have three months to procure a parsonage in Goshen. During the winter of 1861, the old frame church at Mishawaka, had been totally destroyed by fire, and their pastor set to work to plan for the building of a new church immediately. He being a skillful architect himself, had drawn and submitted to his trustees, a, beautiful design for the contemplated church, propo- sing, if they adopted his design, that he w^ould procure S6 SIX YEARS A PRIEST; a large proportion of its cos*^^, when completed. They accepted his proposition, and commenced the building early in the spring. The summer having passed, I was ready to remove to Mishawaka, which I did imme- diately, after the annual retreat given at Notre Dame, South Bend, from August 14th to 21st. After which Father Koenig left for Ohio, where he intended to begin his money begging business, a thing often done in Catholic churches, and for which the people deserve much commendation, for their liberality toward poor or weak congregations. I went to the congregation at Mishawaka with a full heart, determined to fill, to the best of my ability, the place temporarily vacated by their priest. The ^*^ Retreat'^ at South Bend had been attended by nearly every priest in the Diocese. They are not -strictly commanded to do so, but are requested ur- gently when sickness or urgent duties do not forbid it, to be present. They are special seasons of prayer, meditatioUj confession, penitential and other religious exercises, for the purpose of reviving the spiritual condition of the clergy. " Retreats'' may be divided into four classes, viz : For priests, nuns, ecclesiastical brothers or monks, and laymen. They are holden during the latter part of summer, or the first of the autumn annually. They differ from " Missions." The latter are held every two, three, o'r more years, by Jesuits or Monks of another order, for the special l)enefit of lukewarm catholics, and to build up the people in the especial dogmas of the church, and to extend the Church among the American people by ONE DECADE A PROTESTANT. 87 using every probable means to induce their attendance iipon the exercise during the time occupied, which is from one io four weeks. There are not less than two conventical priests in attendance on a mission, and any number of secular priests that the pastor may wish. Of the Conventical priests, one is a first-class orator ; the other a practical confessionary. The Orator's duty was, or is to present the princi- pal doctrines of the Catholic faith, ponder the errors of protestantism, cursing its abominable tendency to in- fidelity and immorality, demanding of his hearers to Jabstain from reading protestant literature, visiting their irreligious churches and infectious societies ; ex- plaining to parents the necessity of keeping their children from attending the public institutions of protestant America, which are considered by the Roman Catholic priests as powers destructive to chris- tian and moral civilization ; the dens of iniquity, a system dangerous to Catholicism. And as a loyal citi- zen, and knowing whereof I speak, I wish to call the attention of the public to the fact, that it is the inten- tion of the Roman priestcraft to do all in their power to destroy their greatest enemy to Catholic progress : the public school system^ and for no other purpose than on its ruin to erect catholic schools, and through their influence to at least display the banner of Popery, in Church and State, on this broad continent. Rev K., an aged and experienced minister in one of the Catho- lic churches in Covington, Ky., said, twelve years ago to a lawyer of that place, in my presence : "Sir, do j-ou know that we Roman Catholics are moving slowly. 88 SIX YEARS A PRIEST but deliberately ? I have a parish school of two hun- dred and ninety children, and one hundred of them belong to protestant families, and in twenty years hence, '- he continued, addressing his protestant neigh- bor,^' '' we will have succeeded in upsetting the public school system. There is where our force lies ; there is the anchor of our hopes of ever proselyting you. Americans, to the Catholic faith ! " Down with prot- estant schools is the secret cry of Catholic missiona- ries in this country. The Confessionary in his secret closet, during the mission time, is to second the motions, of the pulpit orator, by bringing the subject to his or her mind, while in confession. For the confessional^ in mixed communities particularly, is one of the sacred- places, where the catholic is inspired from his child- hood with an indelible hatred to his protestant fellow- men, and there it is, that each penitent is bound by a confessional oath, that he will obey the church now and forever. And should the penitent not feel disposed to submit to these dictates of his confessor, he is dis-r missed without the remission of his sins — but by clerical threats, instead of soothing pardon. Here,> also, the confessor investigates the moral condition of his penitent, his relation to protestant faith, and- society ; here he forgives heinous sins, and covers, criminal deeds wuth the veil of oblivion. After the Retreat ended, I took up my abode at Mishawaka, and remained there, while Father Koenig fulfilled his promise to solicit money from other con- gregations to pay off the entire indebtedness on their ncAV church. He was gone between nine and ten. ONE DECADE A PROTESTANT. 89 weeks, collected about five thousand dollar«=' and returned to relieve the church both of its deb', and my pastorate. I then went to Goshen; it being the 21st of De- cember, 1861. I made my home Avith Mr. Z. and family ; had the church dedicated on the Sunday between Christmas and New-Years' day, 1862. The following March, rented a house of John Rose, and went to house-keeping. From this time I began to be more and more convinced that I had not heretofore been led into the secrets of the social life of a Catho- lic priest. What led to this conclusion will now be given, viz : In April, 1862, a Mission was given in Goshen Catholic Church, by Rev. Father Weniger, Jesuit, for the purpose of eliciting the interest of the community in behalf of the new church. This mission service was enjoyed by a number of the catholics in and about the city of Goshen, but not to the extent which was expected or desired, and it was concluded that another should be given within the year. These missions were the circumstances under which the veil was lifted from my eyes in regard to the private life of many of the clergy ; a thing I had not been able to correctly judge of in my secluded life in Avilla, nor in Mishawaka as a stranger. But now as a pastor of a church, in a place of size and influence, I was expect- ed to entertain my fellow-priests. During this first mission, fully twelve gallons of wine, thirty gallons of beer, and one gallon of rye whisky, were drank in my house by visitors, the lar^e majority of whom were priests. The conduct which would naturally follow ^0 SIX YEARS A PRIEST; such free drinking, as this amount of liquor between eleven persons would indicate, can be easily imagined. The mission lasted one week, then closed. In October, the second followed, at which nine priests were present, w^ho consumed sixteen gallons of wine, sixty gallons of beer, and three gallons of rye whisky ; two boxes of cigars and two packs of cards were kept busily passing about whenever the time admitted, which was at any time out of church. One morning a story was told on a priest, who had quit playing cards about eleven o'clock and retired angrily, because he had not only lost a part of his money in playing, but had also been tl>e playing-ball of his partners at cards, that whole evening. The substance of the story is about this : When thoroughly disgusted with his party, one of the Hev. Fathers sought repose from the vexation of the game in going to bed. After some time the priest^ with whom he had been playing, determined on doing the same, and who about to enter the bed, was ad- dressed thus : " Sir, you stay where you are ; you leave my cards alone ; the trick is mine ; it belongs to me ; I played the ace of hearts, and you only the queen ; heart is trump, heart is trump ! I got five tricks, and I want you to leave them alone." However, all the talk did not keep the comrade from entering the bed and claiming his half of it. No sooner had he succeeded, than the other arose double-quick and began slapping his bed- fellow in the face right and left ; ex- claiming in a loud voice, '' The trick is mine ; ace of hearts is trump, ace of hearts is trump." The next morninoj a few li^ht marks beinor on the face of the ONE DECADE A PROTESTANT, 91 defensive one, he narrated to Lis inquisitors^ now badlj he had been treated in the bed. At first but little credit was given to the story, that should have occur- red between two half-drunken card-players the previous night. For its narrator was called by some of his fellow-priests, .Eesop's brother, and by others a scholar of that ancient fabler. Therefore, we thought that he might have taken some lessons again, or borrowed a new wit from the department of that fabulous compo- ser. However, during the day our Bishop came to me, saying : "Sir, I am afraid that some of the priests in your house drink too much beer or wine, and I wish you would refuse it to them. Soon after evening church, they should go to bed. I hear them talking^ laughing and stamping above me till twelve and one o'clock. And last night I could not shut an eye before three on account of a constant noise. Two of them either broke their bedsteads all to pieces, or had a fight; it sounded like. It is too bad, that even priests cannot conduct themselves as they ought to. Tell me, do they play cards up stairs so late in the evening ? It is entirely v/rong ! and I must request of you to prevent such conduct. What would our people say, who are truly devout worshipers during this mission, in case they should hear of such boisterous conduct among their priests ? Just tell them that they have to quit their unpriestly conduct, or that the bishop will examine into the matter.'^ At dinner table our Superior ordered that every priest should retire at eleven o^clock, except the pastor of the congregation, as he perhaps might be excused 92 SIX YEARS A PRIEST; from that rule on account of pastoral business, adding, ^' It was entirely wrong to keep all awake in the house and even in the neighborhood, by such a tramping around and boisterous conduct." During that week, I was in a continual state of surprise at the manner of older priests, but not wishing to be a subject of derision io them, kept my thoughts to myself. Everything passed on as usual in the congregation, until the follow- ing spring of 1863, during Lent, when another party of three came to visit me for a few days. Now let my reader call to mind that " Lent is a fast- ing time," and of great penance in the Catholic Church, and he will be able to see the cause of extra scandal at this time. On each day of their stay, there were one or two of the leading members of the congregation at my house, and the time was spent in drinking beer and playing cards, either at the home of the pastor, or in a back room of I. G. saloon. One of those nights the time was spent in*my house, two or three men of the place bringing with them oysters, crackers, sardines, etc. These they wished cooked. I went to the kitchen to have the house-keeper prepare them, and ordered the dining-room prepared for the guests. These re- freshments, together with beer, lasted until twelve, p. M., from which hour, according to the strict com- mand of the church, every priest shall fast, who expects to say mass the following morning. Now, it is a very easy thing to see the condition in which the persons must have been at that hour of the night, and yet the priests each said mass the next morning. ONE DECADE A PROTESTANT. 93 j\nother item connected with tiiis occurred at the breakfast-table after mass. There were boarding at my table four scholars, and the teacher of the parochial school of the church, who had overheard much of the noise and confusion of the preceding night, and who, when they sat down to breakfast, ordered the house-keeper to please to niake her a piece of toast to eat with her coifee. At this, one priest. Father N., said: ''You forget that it is Lent, do you not? and that a cup of coflFee and a small slice of bread is the allowance for breakfast ? besides you are setting a very bad example before your young students, by not fasting." She replied : '' Sir, I would much prefer a slice of toast, or a hearty breakfast, to i5ach fasting as Avas kept last night." He was in a rage, that any one should dare to speak to him, a priest, in such a bold and daring man- ner, and left the table immediately. I, as the host, felt it my duty to settle the subject as pleasantly as possible. I went to the teacher, after an hour had passed, and asked her to apologize to the Rev. Father, but she would not ; and further said : ^' That so far as scandal was concerned, that the con- S'/.r YEARS A PRIEST property, times being hard, and the prosperous condi- tion of the University impeded at once by an imprudent act, and lack of experience of the present Regency in power. But so it is in human life. Storms arise in the twinkling of an eye, thundering and lightning crash and flash, threaten utter destruction to every vessel in the port^ or sailing on the boisterous sea, and we, to save our lives, are obliged to throw overboard a^ large portion of the cargo. Yet, the storm soon abates, the sea is calm again, and the sailor passes with his frightened crew, the narrow strait oi danger. Trust in Jesus ! He is the Captain, the vessel is His Church, and we are the crew crossing the ocean of time and instability. Since October, 1875, I have been connected with. Mt. Union College, Stark County, Ohio, as Business Agent. An Institution for both sexes, of high stand- ing, and unsurpassed in the course of study, embracing^ a department of Science, Literature, and Art; Nor- mal School of Design; Conservatory of Music, and Business College, together with apparatus and Museum, worth over a quarter million dollars, wherewith to- illustrate and apply each study. BENEDICTINE MONK. CHAPTER XL CONYENTICAL LIFE, TO BE DATED BACK TO 340 ; Paul^ of TJiebes^ and St. Antony — Ascetics^ hermits^ recluses — Simon a Syriam — Pachomius — Benedict the founder of the Benedictine Order — St. Bernard^ John of Damascus. — The monks are hypocrites — Disorderly life in monasteries — Arch- Bishop Morton — Cardinal Wolsey. — Joseph II — Monks no- toriously guilty — Suppression of monasteries in Portugal^ Sardinia. Italy ^ Germany^ etc. — An account of immorality — Monks playing cards ^ and being drunk in the Convent at P. — Protestants should not send their sons to Catholic schools and convents^ etc. THE monastic life in the Catliolic Churcli, is to be dated back as far as to the middle of the fourth century, when it began in Egypt with Paul, of Thebes and St. Antony, the former of whom died in 340, and the latter at the age of 104 years, in A. D., 356. There were in the early church, indeed^ ascetics, that is, persons who retired from the customary business of life, and devoted themselves to the duties of piety and devotion. The life of asceti'cs varied from that of hermits and recluses. A recluse is a person who lives in seclusion, from intercourse with the world, yet among the people of the world ; but a hermit is a per- son who retires from society, abides in solitude, and 122 SIX YEARS A PRIEST; lives on the wild fruits and vegetables of the earth, in -a desert place. Ascetics sought, without forsaking all society, to mortify the flesh and cultivate an uncom- mon degree of piety, by retiring from the ordinary business of life, and devoting themselves especially to spiritual exercises. At first, the monks of the Catho- lic church led a strictly hermit life, secluding them- selves from all society, dwelling in caves, clothing themselves in rough apparel, as in the skins of w^ild beasts, living on bread and water, or the products of a solitary place, and gave themselves up to prayer and meditation. Among the hermits may be reckoned the ^^Pillar"-saints, whose founder, Simon, a Syrian, is said to have lived thirty-seven years on a pillar, three feet in diameter, and elevated nine feet above the ground. Another step in the development of monachism was taken in the early christian era. It consisted in the b)ringing together into a community, those w^ho wished to live apart from the society of the world, and to devote themselves to spiritual exercises. This is the cloister life or monasticism, in the usual sense of the term, and likewise originated in Egypt, at the close of the fourth century, w^ith one of Anthony's disciples named Pachomius, and was accomplished against the latter part of the sixth century. He was the founder of nine monasteries, for men, and one for women, and established a system of rules requiring the monks, as they were called, from the Greek word '^ monos" (alone), to practice a solitary life, manual labor, spirital exer- cises, restraint of the bodily appetites, and strict ONE DECADE A PROTESTANT, 123 obedience to their president or abbot. From Egypt the monastic system was carried by Helerion, into Palestine ; by Athanasius to Rome ; by Eustathius into Armenia and Paphlagonia; by Basil into Pontus; by Martin into Gaul ; and by others into other parts of the world. The monastic life spread thus rapidly over the whole Christian world, and was for centuries the chief repository of Christianity. Under St. Bene- dict, from whom the Benedictines derived their name and origin, who was living in the sixth century, monastic orders were instituted; that is, a number of monasteries were united under one rule of life, and one government. Benedict was born at Norcia, Italy, A. D., 472, and at the age of fourteen, having been sent to Rome for his education, became disgusted with the prevalent dissipations, ran away, and hid himself for several years in a cave, at Subiaco, about thirty miles east from Rome. History states of his early youth, that he was violently tormented by satanic temptations to lust, but he is said to have overcome them, by rolling himself among brambles, and thus lacerating his body. Subsequently, the monks of the neighboring monastery, chose him for their Superior ; but soon the rigor of his discipline offended them. They plotted a conspiracy, attempting to poison him. Upon this he returned to his cave, and it is believed, that at the end of his life, he had twelve monasteries under his jurisdiction. In 529, he instituted the Benedictine order, and died 545. As has already been intimated, the Benedictine order spead over Europe with great rapidity, and in, 12^ SIX YEARS A PRIEST; t the ninth century, when other monastic societies be- came extinct, the Benedictines flourished. Several Catholic writers enumerate two hundred and fifty car- dinals, seventeen hundred arch-bishops, forty-five hundred bishops, sixteen thousand five hundred abbots and learned men, who all belonged to this order ; some historians reckon among its members, twenty-four popes, sixteen hundred bishops, and four thousand canonized saints, including St. Bernard, St. John, of Damascus, Antonius, and others, of the most illustrious men in the annals of the Roman Catholic church. Augustine, with forty other monks, of the Bene- dictine order, came into Britain in A. D., 569, con- verted the King of Kent, and most of his subjects, from idolatry to Christianity, and was elected the first arch-bishop of Canterbury. The early Benedictines were unquestionably virtuous, upright, and useful, but as the order grew powerful and rich, discipline was re- laxed, and voluptuousness, indolence, pride, vice, wicked ness, and even criminality, took possession of the very cloisters, that still feigned piety. Jesus said: ^'be- ware of the leaven of the Pharisees, which is hypoc- risy." And I can truly say, from what I know, beware of the hypocrisy of Benedictines, Jesuits, and all monkery in America, (and, of course, those in Europe not to be excluded), for here we enjoy abun- dantly the various fruits of European transplantation. The very roots of monkery, however sweet and beau- tiful the fruit of its branches may appear to the inhabitants of the Western continent, are hypocrisy. ^^They speak with a double heart." Jer. XII: 2. ONE DECADE A PROTESTANT, 125 *^They are pure in their own eyes, yet ^re not washed from their filthiness." Prov. XXX: 12. "They trust in themselves, that they are righteous and despise others.'' Luke, XVIII: 9. "They proclaim their own goodness." Prov., XX: 6. " They pray stand- ing in the synagogues, and in the corners of the streets, that they may be seen of men," Math. VI : 6. In prayer, they say : " God, I thank thee, I am not as other men are, extortioners, etc." Luke, XVIII : 11. " When they fast, they disfigure their faces, that they may appear unto men to fast." Luke, VI : 16. " They make clean the outside of the cup and platter, but Avithin are full of extortion and excess." Math. XXIII: 35. Like whited sepulchres, outwardly beau- tiful, but within are full of rottenness." Math. XXIII : 27. " Outwardly they appear righteous unto men, but within are full of hypocrisy and iniquity." Math. XXIII: 28. " They compass sea and land to make one prose- lyte, and make him two-fold more the child of hell, than themselves." "The hypocrite's hope shall perish." Job VIII •: 13. " Ye serpents, ye generation of vi- pers, how can ye escape the damnation of hell. Math. XXIII: 33. In all ages of the past, and even in the nineteenth century, great evils have been connected with the monastic system. It is afiirmed by Protestant writers and by most Roman Catholics also. It is an undenia- ble fact, a sad reality, and Avhoever contradicts these unanimous assertions, both of papal and anti-papal reliable authorities, protects convents' secret infamy. 126 SIX YEARS A PRIEST; and truth is not dwelling in him. It is well known, though Roman Catholic Manuscripts and Records have been hidden, as long as possible, to protestant investi- gations, that the regulation or reformation of convents and monastic orders has largely occupied the time and attention of general and of other councils, and that convents and monastic orders have often been sup- pressed in Roman Catholic countries, as either useless or injurious. Omitting the investigations from the seventh to the fifteenth century, which the councils made in matters relating to monastic life in convents, I will refer you to actions of a late date. In 1490, Pope Innocent VIII, issued a bull setting forth the reprobate lives led by the English monastic orders, directing Archbishop Morton to admonish the Superiors of all convents in his province to reform themselves, giving him authoritjr to enforce his admonitions upon them. The achbishop fulfilled the orders of the pope, examining the condi- tion of the convents in his province everywhere, and writing a letter to the abbot of St. Alban's, described the monks of that abbey as notoriously guilty, not only of libertinism in all its forms, but of almost every kind of enormity. Cardinal Wolsey, who was papal legate in England, as well as the energetic min- ister of King Henry VIII, obtained from the pope in 1524, two bulls, suppressing many convents on the ground of the great wickedness, lewdness, extrava- gance and disobedience, that prevailed in them. Joseph II, Roman Catholic emperor of Germany, in 1781, subjected the monastic fraternities in his empire to ONE DECADE A PROTESTANT, 127 diocesan jurisdiction, and suppressed all convents not employed in education, in pastoral duties, or in nurs- ing the sick. For what reason ? Because of the im- morality that prevailed in the majority of the convents in his empire. The French revolution, in 1790, swept away the religious orders in France, and even endan- gered their existence throughout Europe. Convents were almost entirely suppressed in Portugal in 1834, and in Spain in 1835. By a law of the Sardinian government, the property, two thousand one hundred monasteries and nunneries was confiscated and sold, from 1855 to 1860, and the proceeds were invested for a common school fund ; and by a law of the Italian government, passed in 1866, all the convents in Italy were closed, and their property confiscated for the use of the State. Convents are suppressed in Austria, in France, and in all the Catholic countries of Europe. Why is it ? I ask this question for my own informa- tion ; that Catholic convents have suifered the greatest animosity from their own governments, since the refor- mation, and are suppressed at present almost every- where, except in the free American Republic. I am morally convinced that they either must be useless or dangerous Institutions, even now-a-days. No wonder, therefore, Denmark, Norway, Sweden, Russia, and the Protestant empire of Grermany have prohibited the existence of convents in their domain. Yes, there is danger in various respects, and I advise slumbering America to open the doors of convents for inspection. If county and state prisons, alms-houses and asylums, are subject to inspection in this country, why should 128 SIX YEARS A PRIEST; not convents and monasteries be inspected? Not for me, most certainly not; I kno\Y about them all I desire to know, and more too, but for the safety of this free country ! It was only last winter, when on a lecturing tour through West Va., a friend in Wheeling invited me to take supper with him. After supper he brought up the subject of convents, saying, " he had desired to see me, that I might inform him about the mode of their living ; that two years since he took one of his sons to a Benedictine Convent, in P., purposing to give him a •thorough education. Being very weary, he retired at ten o'clock, and immediately fell asleep, but was aroused about one or two o'clock, by a peculiar noise above his head. Just what happened, he was unable to tell, yet it left the impression upon his mind, that something fell so hard that the whole house shook. Prom that moment he could not sleep ; the noise being continued, as though persons were knocking about tables, chairs, and feet. It seemed to him their tnuckles were freely used on the table. Next morn- ing, when passing by the door of that room, in which he had heard the noise, he felt a great desire to know positively the cause of such disturbance. It just hap- pened that the door was ajar; he opened it quietly, far enough to behold a panorama of four self-denying monks, three lying on the floor, and one in the bed, snoring like young elephants ; a large pitcher standing on a wet table, cards scattered about, the exhibition of a disorderly apartment, and, still tarrying, his nos- trils were filled with the sweet perfume of consumed ONE DECADE A PROTESTANT, 129 tobacco, wine and liquor.'^ " Ah, sir, said he, during the night I could not believe my ears, and then I mis- trusted my eyes.'^ What do you suppose they were doing?" I replied: '^ you are of age, judge for your- self." '^Well, said he, I was so bewildered and dis- gusted with them, that I left immediately, and it seemed to me a dream. On my way home, I meditated upon, whether I should entrust my son to their educational care, or put him to a trade, thinking, myself, if these be the results of a higher education, I was glad that I never had one, and unwilling that my son should have it." I answered: ^^if protestants have more confi- dence in Catholic Schools, than their own, which are far superior to the former, in moral respects ; compare with them favorably, in all studies that pertain to the so-called classical course, and are, by no means, infe- rior in modern sciences^ than we, as a protestant people, should be held responsible for the sad conse- quences, that necessarily arise from ignorant stub- borness in patronizing Catholic education, not only to protestanism as a church, but also as a state." " What in the world, said he, are these priests or monks in convents practicing before their young students, who come to receive an education in morals, as well as in science, in order to fit themselves for a useful life ? " " Sir, is this the case in all convents ? you know more about their conduct than I, and I wish jou would tell me candidly." I replied : " even monks in the sacred walls of convent life, commit many dis- graceful deeds, but they are in almost every instance covered over and kept from public criticism. And how 130 SIX YEARS A PRIEST; could it be otherwise; reason for yourself? As America has received for centuries but the scum of humanity from foreign nations, so convents receive only the outcast, if I may say so, of Catholic Christianity, Too frequently are convents the places of refuge for morally, scientifically, or financi^illy bankrupt persons,, the sanctuaries of comfort, for disappointed lovers, the homesteads of oppressed bachelors, who have not the courage to appear on the battle-field of the worlds but hide themselves from satan^s attacks, in conventi- cal cells." Mr. v., a student of the Gymnasium and Univer- sity in Minster, Westphalia, an habitual drunkard, having wasted all his substance, and being forsaken by friends and relations, entered the Capuchin Convent in W., in 1857. The provincial of this convent was desirous to know something about the moral character of his new applicant, and is said to have received this ^' Recommendation" from the Rector of the Univer- sity, on his inquiry : " We hereby state, that Mr. V. hunts for beer-kegs in the morning, and in the afternoon is always a barrel of beer himself." From such sources, European convents generally draw their subjects (some of their inmates are consid- ered to have but half sense). In the halls of convents you will find those who, being educated from their childhood in a monastery, decide to remain there, and become monks without knowing why, and give up, with alacrity, a world which they have never seen; ONE DECADE A PROTESTANT. 131 there you will find those, who blindly following their instructor's declarations, against conjugal love and domestic afi'ection, believe that matrimony is an insti- tution unholy, and tending to eradicate the love of Christ. The doctrines of the bible on this subject are dis- torted by sanctimonious monks. This one, of their candidates is compelled to go, and the other, does not know why he goes. Moreover, I look upon monastic life as dangerous to society, from the facilities which it ofi*ers to the commission of offences against morality and liberty. As a general thing, monasteries are inhabited by disappointed students, spendthrifts, and men vfho have tried every way, but failed and despaired to make their earthly fortune in any other way, by ;subjects without literary, moral and commercial ambi- tion, and they are, therefore, often called " Refugia Peccatoriim^^ (the places of refuge to sinners ;) but they are also, in many instances, the hiding-places of a criminal aristocracy, to hide their punishable acts from the sight of humanity, and protect them against the execution of justice. Whilst we were speaking about convent life, my friend's son, who had been listening to our conversa- tion, interrupted us, saying : '' That they had high times in the Benedictine convent at the time he was •student there ; they celebrated every other week, the "day of a Saint, and obtained on such days, beer by the buckets ; the monks had their own brewery, drank T)eer in large quantities, played cards and committed such things as protestants would not approve of/' 132 SIX YEARS A PRIEST; Rev. Sch., a disciple of the Benedictine monks in P., thought it best, that the priests among themselves should act freely, without compulsion, but in the presence of laymen be reserved. Whenever it was expedient, he arranged it so, that his good works might appear before men, the prayers of his daily office, the meditations of his own choice, the beads of his rosary,, and the pious attitude of his body. His parsonage was situated at a public highway, and he exposed the piety of his character to the vicinity and passers by without reserve and prudence. He acted so foolishly, that I understood perfectly well, the secret weakness of his heart, when I had met him only a few times. In society he put on the face of mortification and sobriety, seldom smiling, never jesting, always being devout, temperate and clerical beyond measure in ap- pearance, refusing the use of tobacco, wine, beer, and liquor, but alas, at home using it freely. Before a social gathering he spoke saintly, but in priestly con- ventions at home, he did not despise the language of profanity. I sometimes called him the greatest hypo- crite under the sun, asking him : " where in the world he learned his priestly tricks !" and he replied, '^ you know, among the pious monks." Rev. M., D.D., at St. Peters, in Ch,, had received his education in a Benedictine convent. He was an excellent preacher, but the poorest specimen of a priest I ever saw, because he consumed about as many kegs of wine as there are weeks in a year, and besides all the beer, any man might wish for. I judge from ap-^ pearance, his weight was not less than two hundred ONE DECADE A PROTESTANT, m fifty pounds, and I fear that his physical balance out- weighed his moral, far. Poor soul, he was as kind and liberal a man as ever lived on the face of the earth, but he made an idol of his belly, which he worshipped alone. At the time, when I built the Catholic Church at Goshen, I became acquainted with him, and by direction of my bishop, I borrowed several hundred dollars of him, that I might be able to meet certain church claims in due time. Since then, I received from time to time, invitations from his church trustees^ to administer in their new Cathedral, and I made it once or twice convenient to comply with their request. On one occasion, I stayed with their pastor over Sunday, and used all my eloquence to break him of his ruinous habit, but in vain. The spirit was willing, but the flesh was weak. I would not dare" to bestow upon him the appelation of "Benedictine^^ (blessed) for he truly deserved the name of " Maledictine^^ (cursed). A strange story was told about him, but I heard it only once. I can't answer for its truth. I was told: by a reliable person; that Father M., being under the influence of wine, was accustomed to retire to his bed-: room in the afternoon, and during the hot summer season, repose on the .floor, instead of the bed. One afternoon, being very drunk, he retired quietly, but missed the door of his apartment, taking a spare room for his resting-place. In the evening, at the usual hour, his niece, a young lady, who had been on a visit there for some months, retired without a lamp, it being moon-light. She heard some body snoring, however paid no attention to it, thinking it was in the next 134 SIX YEARS A PRIEST; room, where her uncle slept. She soon fell asleep. During the night she was suddenly alarmed by a strange movement under her bedstead, and while the movement was rapidly repeated again and again, the girl flew down stairs like a bird, almost frightened to death, constantly calling for help. The house-keeper came Avith a light ; the two took courage, examined the fact, and behold! met Father M, in the hall, wander- ing about to find the door of his room. It seemed that he had rolled partly under the bed in his drunken con- dition, and, attempting to rise, caused the noise. He died with the delirium tremens, eleven years ago, being sick for about three weeks. Oh, Lord, I hope that he may have received thy pardon, before he closed the career of his misspent life. Man has but one soul ; if this is lost, all is lost. If we had two souls, we might afford to lose one, but since we have only one soul, we must save that, or will be lost in eternal misery. When a person loses his residence by fire he erects a new one ; when he loses his position, he may secure another one, but if he loses his immortal soul, there is no remedy to repair the great evil. Time, life, soul, heaven, may be lost in one moment. Oh Lord, help us, that we may act our part, whilst it is day. Here I will insert a letter, which I received from a friend, who had been educated in a Benedictine con- vent for the priesthood, and was at the time, pastor of the Catholic church in . September 12, 1865. " Rev. and Bear Friend : Last Sunday, the entire ONE DECADE A PROTESTANT, 135 congregation held a meeting in the school-house, and after debating pro and con, the following resolution was passed : ' That the bishop should come thither at an early hour, to investigate things and bring them in order again/ If you could come to see me personally, I might tell you the accurate circumstances ; please come, if it is possible. They also intend to bring for- ward all things. What do you think, would it be well to write immediately to Michigan, that they should not intermingle with this case. But fearing that my letter may be intercepted here by the enemy, I ask of you, as a friend, this favor, to write forth w^ith to P. B., •852, , that they may abstain from an interference. What you must wTite, you know yourself. Do me that favor, but soon, and I w^ill remain your grateful friend, ' N. N." He requested me to assist him in his trials, which he had brought upon himself, by keeping a young mis- tress in his house for several years, the daughter of a respected farmer in the .vicinity, and a child of rare heauty and modesty. I visited him, purposing to give him all my assistance he needed, for I thought that he was a. model-priest, and worthy of my protection. At the time of my investigation into circumstances, t could not learn all the particulars, but from what I learned, I was inclined to believe that he might be in- nocent. I was under the impression that his calamity was brought about by his own imprudent acts, caused by the natural gayety of his young life, and a net of slander woven about him by a lurking and suspicious 136 SIX YEARS A PRIEST; World. But since I abandoned the church of Rome, - learned some particulars, which justify me in believ- ing that he was not only guilty in one, but in two other cases of seduction. Oh, what a great evil celibacy is in the Catholic Church, and what a hypocritical pre- tension on part of the priesthood, that it is observed by their priests, who are married by a solemn vow of chastity to Christ alone, whose Church is the professed Virgin of purity. He is a father, in three instances, and it appears a double criminal one, in procuring medicine for abortion. Rev. Gerdeman touches, in one of his lectures on Romanism, the point, saying: "Priests are not allowed to marry ; would to God they were. They are called fathers by the people, and unfortunately, with many, it is not only a name, but ^ sadre'ality ; not the honored, hallow^ed name of father, but a name whispering of shame and a broken heart, if not a ruined family. Undoubtedly, the young men, who are ordained priests, are generally pure, sincere and good. But, alas ! the system of celibacy, at all times the bane of the Catho- lic ministry, too often ruins them. Bishop Wood told me of many priests in his diocese, whom he character- ized as immoral and thoroughly bad men, who to this day hold their offices." So it is with my former friend ; to-day, he holds his office and dwells in a principal city near the heart of his bishop. " Marry, forsooth, says Rev, Gerdeman, in an hon- orable way. It is better, the pope teaches, for a priest to have two concubines, than marry one woman law-^ ONE DECADE A PROTESTANT. IST fully. Shame upon such morality ! shame upon the Church with such teaching." Matters introduced here, relative to B^edictines, are, no doubt, equally true of all Roman Catholic monks, and their students. And I wish to say, that the successors of St. Benedict, when tormented by Satanic temptations to lust, in their unfortunate state of celibacy, would do well to practice the "rolling among brambles," and thus '^ lacerating their bodies," they surely will conquer. But if they live in a part of the country, where brambles are scarce, they should take a bushel of hickory nuts, crack them carefully up, scatter the shells in a room on a solid floor, roll from one to two hours, and it will have the same effect upon their skin ; but whether upon their soul, I don't know. In regard to the rules and regulations, they differ somewhat in the various orders, however. I will refer you to those of the Benedictines :- Benedictine laid down the following rules, and in- troduced this system for the government of the "Ben- edictine Monks." " The monks w^ere to rise at 2 o'clock a. m., in the winter, (and in the summer, at such hours as the abbot might direct ;) repair to the place of worship for vigils, (night watches or prayers), and then spend the remainder of the night in committing psalms, private meditation and reading. At sunrise, they assembled for matins (morning prayers), then spent four hours in labor ; then two hours in reading ; then dined and read in private, till half past two o'clock P. M. ; whea 138 SIX YEARS A PRIEST; they met again for worship ; and afterwards labored till their Vespers (afternoon prayers). In their vigils and mating, twenty-four psalms were to be chanted each day, so as to complete the Psalter every week. Besides their social worship, seven hours each day were devoted to labor ; two, at least, to private study; one to private meditation ; and the rest to meals, sleep, and refreshment. The labor was agriculture, garden- ing, and various mechanical trades, and each one was put to such labor as his superior saw fit ; for they all renounced, wholly, every species of personal liberty. They ate twice a day, at a common table ; first about noon, and then at evening. Both the quantity and quality of their food were limited. To each was allowed one pound of bread per day, and a small quantity of wine. (During my clerical administration, I visited Bev. M., in Auglaize County, Ohio, and by one of his parishioners was told, '' that their pastor considered forty glasses of lager beer each day a small quantity"). To make rules, and to observe rules, are two entirely different things. On the public table no meat was allowed, but always two kinds of porridge. To the sick, flesh was allowed. While at table, all conversation was prohibited ; and some one read aloud during meal-time. They all served as cooks and waiters, by turns of a week each. Their clothing was coarse and simple, and regulated at the direction of the abbot. Each was provided with tAvo suits; a knife, a needle, and all other necessaries. They slept in common dormitories, of ten or twenty, in separate beds, without undressing, and had a light burning, and ONE DECADE A PROTESTANT. 139 an inspector sleeping in each dormitory. They were allowed no conversation after they retired, nor at any time were permitted to jest, or to talk for mere amusement. No one should receive a present of any kind, not even from a parent ; nor have any corres- pondence with persons without the monastery, except by its passing under the inspection of the abbot. The porter always sat at the gate, which was kept locked, day and night ; and no stranger was admitted without leave from the abbot ; and no monk could go out, unless he had permission from the same source. The school for the children of the neighborhood, was kept without the walls. The whole establishment was under an abbot, whose power was despotic. ^ His under officers were a prior or deputy, steward, a superintendent of the sick, and the hospital, and an attendant on visitors, etc., with the necessary assistants, or a number of deans or inspectors, over tens, w^ho attended the monks at all times. The abbot was elected by the common suffrage of the brotherhood ; and when inaugurated, he appointed and removed his under officers at pleasure. On great emergencies, he summoned the whole brotherhood to meet in council ; and on more common occasions, only the seniors, but in either case, after hearing what each one was pleased to say, the decision rested wholly with himself. For admission to the society, a probation of twelve months was required; during which, the applicant was fed and clothed, and employed in the meaner offices of the monks, and closely watched. At the end of his probation, if ap- proved, he took solemn and irrevocable vows of perfect 140 SIJT YEARS A PRIEST; chastity, absolute poverty, and implicit obedience to his superiors in every thing. If he had property, he must give all away, either to his friends, or the poor, or to the monastery ; and never after must possess the least particle of private property, nor claim any per- sonal rights or liberties. For lighter offences, a reprimand vv^as to be administered by some under oiScer. For greater offences, after two admonitions, a person Avas debarred his privileges, not allowed to read in his turn, or to sit at table, or enjoy his modi- cum of comforts. If still refractory, he was expelled from the monastery; yet, still might be restored on repentance. There was, at^ first, no particular vow required on entering a monastic life, and no prohibition of quitting it. The monks w^ere also, at first, all laymen ; some of them married and fathers", others unmarried ; but soon there were bishops and other clergj^, who adopted a strictly conventical life, and there were monks, who w^ere laymen, but were chosen to be clergymen. Even from the fifth to the eight century, cloisters were con- sidered to be a nursery for the clergy, especially for the bishops. To-day, v/hoever enters the monastic life, monks and brothers, and nuns are required to make a solemn vow, embracing three things : " Vol- untary Poverty ^^^ (a leaving of all things, by our own free will, to follow Christ ;) '^ Perpetual Chastity,^' (a voluntary abstaining from marriage, in order to dedi- cate one's self in a more special manner to the love and service of God;) and '^ Entire Obedience/^ (a total subjection of one's own will to lawful superiors, in all ONE DECADE A PROTESTANT, 141 that is not sin). And after the candidate for any con- vent has made this vow, it cannot be revoked ; he is obliged to live and die in his monastery, and even in case of a suppression of the order, by civil govern- ments, he is ordered by his superiors, to observe the rules of his order, wherever he may go. This irrevo- cableness of monastic vows gradually become an established doctrine ; so much so, that even in our present century of papal infallibility, those w^ho vio- late it, forfeit their immortal soul's eternal salvation. The monasteries, against the close of the fifth century were placed under the jurisdiction of their respective bishops, and so it prevails to-day. The monastic constitution, as it now exists, is, in most cases, an absolute monarchy, and dangerous to free countries. In most orders, the " Superior" or other head of a convent is elected by the members of the convent ; the superiors in a province elect the provin- cials, assembled in a general convention, elect their general. Among the Jesuits, however, and some other orders, the general appoints the provincials and supe- jriors. The "• Generals" of most all orders, several of which reside at Rome, are subordinate only to the pope. An " Abbey" is a convent, whose head is styled an " abbot" or '' abbess." The Superior of an abbey is a " mitred abbot," when he has the rank of a bishop, as the Benedictine abbot at Latrobe, Pennsylvania, or the Trappist abbot at New Haven, Kentucky, or the abbots of St. Meinard, Indiana, of New Melleray, Iowa, of Clinton., Minnesota, etc. Since the suppression of the monasteries in Euro- 142 SIX YEARS A FRIES T; pean countries, they grow very rapidly in the United States, and the British Possessions in America. Most rapidly, indeed, are growing the following orders : The Benedictines, Franciscans, Dominicans, Basi- lians, Capuchins, Redemptorists, Lazarists, etc., and the Jesuits outstrip them all. The Jesuistic orders in the United States and Canada, are divided into the province of Maryland, having establishments in the dioceses of Baltimore, Philadelphia, Portland and Boston ; the vice province of Missouri, having houses in the viioceses of St. Louis, Louisville, Cincinnati, Chicago, and Milwaukee ; the mission of Canada and New York, having houses in the dioceses of New- York. Albany, Biiifalo, Quebec, Montreal, London and Hamilton (Canada West ;) the mission of Louisiana, with the houses in the dioceses of New Orleans and Mobile ; and the mission of California. The Colleges of the Jesuits in the United States are as follows : College of St. Francis Xavier, New- York ; St. John's, Fordham, N. Y. ; St. Joseph's, Philadelphia ; of the Holy Cross, Worcester, Massa- chusetts ; St. John's. Frederic, Md. ; Loyola, Balti- more ; Gonsaga, Washington, D. C, ; Georgetown, D. C. ; Spring Hill, Ala. ; St. Louis University, St. Louis, Mo. ; College of the " Immaculate Conception," New Orleans ; St. Charles's, Grand Coteau, La. ; Saint Joseph's, Bardstown, Ky. ; St. Xavier's, Cincinnati; St. Clara, Col., in Canada ; St. Mary's diocese, of Montreal. The number of Jesuits in the United States in 1860, was six hundred and seventy. In 1870, about ONE DECADE A PROTESTANT. 143 > twelve hundred ; and in 1876, about eighteen hundred; and to the above number of institutions, we must add from nine to eleven. There are some institutions reported, without any indication, that they are con- trolled by the Jestiits, but I am under the impression^ that they are. There are also several hundred scho- lastic and lay-brothers, and if the omissions and blanks were all filled out, they would number from seven to eight hundred. The organization of the Jesuistic order is perfect ; its subordination is complete ; and its leaders unquestionably have laid their plans deep, and are mustering their forces and devoting all their powers and secret energies to take possession of this broad, new, free land, and they will conduct the cam- paign of their political stratagem in future elections^ till they see their pathway crowned with success. They are never idle ; there is a catholic wire-pulling all over this country ; a Jesuistic, monastic, and clerical web spread in every direction. The present number of Benedictine monks^ who live on an intimate footing with the Jesuits, is given as five thousand five hundred, in Europe and America. The monastic establishments of this order, in this country, we find in the dioceses of Chicago, Coving- ton, Erie, Newark, Pittsburgh, St. Paul, Vincennes ; a convent in Spencer County, Indiana, etc. The priests, lay-brothers, novices, etc., in the United States, number five hundred or more. If we include the Trappists, a branch of the Benedictines, and the most vigorous of Roman Catholic religious orders, with ijts two convents; one, "Abbey of our Lady of La- 10 1^ ^ SIX YEARS A PRIEST; Trappe'' in Nelson County, Kentucky ; the other, '- New Melleray Abbey, '^ twelve miles from Dubuque, Iowa ; the numbers five hundred will increase to five hundred and forty, and five thousand five hundred to nine thousand five hundred. The Franciscans were the first missionaries, that came to the New World in 1493, at the time when Columbus crossed the ocean on his second voyage. They established themselves in San Domingo, in 1502, and attempted in 1528, to establish themselves in Florida. One of them visited California in 1539, and named the country San Francisco ; another founded a mission in Texas 1544, and subsequently others did the same in Canada, etc. They are reported now to he established in twenty-six dioceses in the United States. They have in New-York city two houses ; and one at Allegheny, N. Y. ; they have convents in St. Louis County, Missouri ; at Teutopolis, Illinois ; Boston, Massachusetts ; Winsted, Ct. ; Brooklyn and Buffalo, N. Y. ; Trenton, N. J. ; Erie, Pa. ; Cleveland, Ohid ; Oldenburgh, Indiana ; Louisville, Kentucky, etc. The Franciscans number, in the United States, about five hundred monks, three hundred lay-brothers, and four hundred and fifty females or sisters of St. Fran- cis ; and though much reduced in number, since the French revolution of 1789, they are still, by far, the most numerous of the monastic orders, amounting to fifty -five thousand at the present time. Yet, I cannot enumerate all the orders, and must defer it to some future time. Howevier, to give you an estimate of the large number of convents, both male and female, and ONE DECADE A PROTESTANT, 145 of their inmates, who are imprisoned there by a per- petual vow, I will say this much, that, after a careful examination, both from European and American sta- tistics, I find that the w^hole number of '' Monastic Institutions" in the Roman Catholic Church, is estima- ted as follows : male orders, eighty-three, with seven thousand eight hundred and seventy-two establish- ments, and one hundred and thirty thousand five hundred members ; female orders and congregations, ninety-four, with ten thousand eight hundred houses, and one hundred and fortv thousand members. This is the result obtained from statistics of 1865, 1870, and 1874. But an authority, the statistical ''Year Book" of the Church, published at Ratisbon, in Southern Ger- many, in 1862, 'by a Carmelite monk, and quoted in the Catholic Almanac, for 1870, gives more complete statistics, and estimates the whole number of male monasteries and establishments at eight thousand, with an ao-oireorate of one hundred and seventeen thousand £ve hundred members, and the whole number of female monasteries (nunneries) and establishments, at ten thousand, with an aggregate membership of one "hundred and eighty-nine thousand. Just think of it, all these orders being suppressed in foreign countries, catholic and protestant, seek for protection in the New World. Why! this free country, this land of re- ligious liberty, will be overwhelmed with monastic immigration, and dotted with monasteries and nunne- ries in less than ten years hence ! They are just about to put up their prison-pens and medieval castles of 146 SIX TEARS A PRIEST; high walled conveuts everywhere, in the principal cities and leading towns, in the North and South, in the East and West, where every one, who has taken the irrevocable vows of chastity, poverty, and obe- dience, is compelled to stay, and close the days of his mortal career, notwithstanding he may afterwards decide to change the hasty act of his solemn contract. Too late ! forever too late ! Neither pope nor priest will declare it null and void. Neither desire after his parental home, nor grief, nor sigh, nor tear, nor prayer and entreaty, nor prostration to his mitred abbot's feet will procure to a professed recluse, release from the strong fetters of religious snares, by which he is tan- gled in monastic enticement. By fraudulent escape alone, if he will return to the world's innocent and social joys, he must secure his former liberty. And what then, after having secured it ? Alas, his scrupu- lous parents disown him ; his people, prejudiced against him by false religious principles, despise him ; his ghostly father reproaches him, discourages him, refuses him the absolution of hi? sins, till he returns to former bondage, and the holy father himself pronounces an. anathema against the perfidious friar. And that is not all ; persecution, imprisonment and death, may be his final lot. In 1863, a friend of mine escaped from his monas- tic prison in Germany, and protected by the favors of a stormy night, came to America, the land of religious liberty. From New-York I received a letter to meet him in Ft. Wayne, introduce him to Bishop Luers,and assist him to obtain a situation in that diocese. I met ONE DECADE A PROTESTANT, 147 him, and interceded for him.- He proved to be a good singer, a fine orator, and a man of social entertain- ment, and was soon beloved by his bishop. Once, I asked this escaped monk, in a confidential conversa- tion : ^' Frank, why did you leave your convent?'^ He replied: ^^ I would have lost my soul in that Con- vent, at D.. and therefore, I left it." To my question what was Avrong there ; I thought the provincial was such a good and holy man, he replied: " You don't know him; he is a devil; full of envy and hypocrisy; and so are all the other monks in that monastery :" He said, also, " that it happened that the majority of the women of that catholic congregation in D., chose him for their confessor ; sometimes he had to hear confessions till •eleven or twelve o'clock at night, when the other monks had been permitted to retire three or four hours before, and on account of this circumstance, he had endured a treatment, that he would rather wish to a dog than to a human being ; adding: that he was entirely disap- *pointed in convent life, for there was no peace and heaven to be found in the cells of cloisters, as the ivorld falsely imagined ; on the other hand, there was an everlasting quarrel and hellish envy carried on, and for what ? for nothing , for trifles ; things not worthy to be mentioned." John Evangelist Borzinski, formerly a physician in the convent of the Brothers of Mercy, at Prague, in Bohemia, having left the convent, and joined a Prot- estant church in Prussia, in January, 1855, was ar- xested the 14th of March, at his father's house, in Prosnitz, Bohemia, and imprisoned, first in a convent i48 SIX YEARS A PRIEST; at Prosnitz, and afterwards in a convent of the Brothers: of Mercy, at Prague, where he escaped to Prussia m. October following. This, and many other cases that might be mentioned, show, certainly, that convents, may be places of imprisonment. UbaldusBorzinski, brother of this last, and a mem- ber of the same order, addressed to Pope Pius IX, in 1854, an earnest petition, particularizing thirty-seven, instances of flagrant immorality and crime, committed mostly by officials of his order, during ten or twelve years previous, and entreating the pope to use his au- thority for the correction of such abuses; but, for sending this petition, (or rather the dictation of his conscience), the petitioner was long imprisoned in a part of a convent used as a mad-house. It has been proposed, both in America and Europe, for the release of those unwillingly detained in con- vents, and for the prevention or reiiioval of other abuses, to subject them to legislative inspection ;, however, as yet, no steps have been taken in this di-- rection. Why have they not been taken ? It certainly behooves a '' Free Government to inspect any institu- tion, political, religious or educational, for the promo- tion of its common welfare, for the extension of science and morality, for the prevention of maltreat- ment and innocent imprisonment; for the protection of defenseless victims ; for the elevation of God's king- dom upoii earth ; and for people's dearest interest and safety. It behooves, not only a '' Free Governmenf^ to look into such matters, but it is its solemn duty ta protect individuality in persons and communities, and ONE DECADE A PROTESTANT. 14& fcr no other purpose, than the sake of humanity and morality. The execution of duty gives liberty ; its neglect causes bondage, and in the middle of duty and neglect, these two extremities, there is erected the peaceable emblem of human and christian compromise ; its true humility is the centre between self-exaltation and self-humiliation ; so true humanity or (true Chris- tianity) is the medium between tolerance and intol- erance. When the Jews tempted our Lord to the utmost, and put him in such a critical position, that every other, even the wisest would have kept silent, or in uttering his judgment, might have offended, he said promptly and boldly to them : " Give to God, what is God's, and to Caesar, what is Caesar's;" and separated Church and State, pointing out to each kingdom, the divine, as well as civil, the proper boundaries of its domain, and dispersing the haughty scribes and pharl- sees, his bitter enemies, but he did not exclude certain responsibilities relating either to one or the other part, in case they should necessarily be demanded by virtue of circumstances, originating in civil and religious re- lations. America has lawyers of wisdom, men of Christianity, now " inspect and act^ Of course, Roman Catholics persistently oppose all interference of this sort, but I say again, '' inspect and accordingly actr Why did our government interfere with the pleu- rality of wives among the Mormons ? Because it had a right to do so, and also a duty to perform, and, there- fore, it acted promptly in this matter, though the authorities of the Mormons persistently opposed in the 150 SIX YEARS A PRIEST; beginning. Let no flattery, no bribery, no threats, and no forces of fanaticism prevent any patriot from the exertion of his influence, and the execution of his duty. DOMINICAN NUN CHAPTER XII. CONVENTICAL LIFE. — CONTINUED. It is a life of strict obedience^— Orders of Sisters — Degrees of Sisterhood — Taking the black veil — Responding from the coffin — Jfevj resurrection — Solemn vow — She bequeathes all that she possesses — Nuns lives are perfect — Prayer. Hail Mary — Frequent confessions of nuns — Through Sisterhood the Church is prosperous — Nuns are devout tools — Influence of nuns, especially upon their sex — Proselytism through nuns — A Jew's daughter, of New Orleans, proselyted — Letter of Mollie, Belleville, Illinois, etc. ALTHOUGH I have never been a monk, bound by- monastic vows, confined to a monastery, or sub- ject to the rules of a religious order, yet, I have frequently visited convents, as a priest, and obtained thus a thorough insight, both of sisterhood and monk- ery. Life, in the convent, is a very different thing from life under any other surroundings. Like all in- stitutional life, it is one of strict obedience to rules and regulations laid down for the government of the same. These rules and regulations are, in some respects, the same in all convents, and in other respects they differ very greatly in each Order, whether they are for the accommodation of men or women. In these orders we find such as sisters of St. Joseph, sisters of visitation, 152 SIA^ YEARS A PRIEST; sisters of Charity, Ursuline nuns, sisters of Notre Dame, siisters of Mercy, sisters of the Sacred Hearty of Jesus and Mary. All these, and a hundred more, have some peculiarity in the rules and regulations that govern them as individual orders or communities, that makes them different from each other. Such, as for instance, is the order of the little sisters of the poor: They never sleep on beds ; they use mats of straw^ with but little covering at any time, and that the same, winter or summer ; and are divided into bands,, such as we would call praying bands. One of these bands are praying continually before the altar, where the blessed sacrament is kept, so that day or nighty there shall be prayer offered to the Saint, under whose protection they are placed, and also to the blessed sacrament at the same time. In all communities of convent there is a caste, and this is seen and felt in the degrees of sisterhood, viz : professed choristers, pro- fessed lay-sisters, novices and postulants. A postu- lant is one who enters for a trial of six months, she wears the ordinary clothes of the world, generally a black suit, and assists in all work of the house, for which she may be capable. If, at the end of six months both parties are satisfied, she then enters the novitiate. The difference between a Choir and lay- sister is this : the Choir-sisters are those that are educated and enabled thereby to teach, superintend or or take part in the church exercise and singing ; while the lay-sisters are the manual labor-class, who do all that kind of work, because they are not educated to a. degree, to fit them for a higher. There are professed ONE DECADE A PROTESTANT. 15a sisters in both of these classes, as '' Professed :" means they have made the solemn vow to remain in the Con- vent through life. A novice, is one who is still to have a term of trial^ and has as yet taken only the second vow, at which time she discards the world's clothes and dons that of the order, with the white veil, v/hich she wears until she completes the novitiate or returns to the world. In some communities, the term is two years, in others but one. When this has expired, the applicant then makes her third and last vow, and takes the black veil. I saw this done in several instances, and will give the ceremony to my readers. The evening before she makes the third vow, she goes to confession, and makes a general one ; that is, she confesses all the sins of her life, as far as she is able, after days of meditation to remember them, and if she should have thought of a sin during the night, or committed one, either venial or mortal, she enters the confessional in the morning before mass and confesses them. Then she listens to the mass till the part, where communion is given, and receives it before the vow is taken. After mass, she is assisted to lie down in a coffin, where she is covered over as if dead, and the choir-sisters chant prayers together, with the attending priests over her, she re- sponding to them from the coffin. When these are through, she arises from the coffin or grave, and i..; handed the black veil, which she kisses and puts on, receives the blessings of the priests present, and kneels to listen to a discourse on the merits of a secluded life* After the morning performances, there is generally a 154 SIX YEARS A PRIEST; great feast, given in honor of the Saint, whose name she takes in the new resurrection, as it is caLed. In her leaving the world for time, and devoting her life to the church, whatever she may possess, of Avorldly goods and fortune, she gives during the ceremony, to the church, and takes a solemn vow to have nothing of her own, not even a pin, from that time till death ; also, to be obedient in every particular, and in the most trifling, as well as most weighty matters, to those who may be in position over her. Their food is very plain, and taken at regular times ; never between meals is a mouthful allowed to be eaten, unless ordered by a physician, and no sister is free to receive presents from any one. If such should be taken, they are to be given by her to the Superior of the convent, to do what may seem best to her with them. On entering the third degree, which is the perpetual vow of obedience to the particular order, in which she is entered, she bequeathes all that she possesses : Soul, body, life, effort, money, land, personal property, will, talent, to the Catholic Church, and its interests forever. This is a powerful source of influence and revenue, the extent of which the world has very little knowledge. One that has all the elements of success in it : reli- gious zeal, worldly treasure, home and personal com- fort, all is embraced in the life of a nun. So far as my personal observation goes, their lives are as perfect as the superstitions and religion, they embrace, will allow. Indeed, it is my opinion, that they are the most per- fect of any within the whole Catholic Church. To say that all are so, would be saying more than I am justi- ONE DECADE A PROTESTANT, 155 fied in doing. They are the most zealous, as well as superstitious, in regard to the traditions held by the church, believing in them as firmly as protestants do in the Bible ; hence, there is found in all convents, statues, pictures of saints and relics, which tradition has handed down as being noted for the curing of diseases; for deliverance from temptations, of differ- ent kinds ; for grace of perseverance, etc., etc. ; and the time is divided in prayer to them. They sleep in dormitories, each in a single bed or pallet, or sometimes divided into cells, running along a corridor. If the hour for rising is four o'clock, a bell is rung by one appointed for that purpose, when all utter, as with one voice : ^' Jesus, Mary, Joseph, I give to you my heart.'' ''Hail, Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, Jesus; Holy Mary, mother of God, pray for us sinners now, and in the hour of our death : Amen.'^ While they repeat this prayer, they arise, proceed to dress, kissing each article they put on, and repeating a short prayer appropriate ; then each goes to her especial work, or attends mass at five o'clock, also at seven, at the close of which, breakfast is taken, after which the regular duties of the day are entered into. It does not matter what these duties mav be, no hour passes Avithout the bell being rung for prayers, when every one stops, crosses herself, and repeats the ''Hail Mary,'^ with some other short prayer, to some other Saint, either for the living or the dead. In convent, the inmates confess once a week, at least, some every 156 SIX YEARS A PRIEST; other day. It has always been a subject of wonder-., inent what they found to confess so often, and if it Avould be necessary for them in their secluded life, to confess so often, in order to secure salvation, what ivould become of the secular people, who only con- fessed once a month, a year, or once in several years, and are still numbered among the faithful. The object the church has in requiring those of her members, who are least exposed to tempations, (from outward appear- ance, at least), to confess so often, and that, too, to a confessor, who shall be of the secular priests, is to comply with a rule required since the year 1571. I once asked a nun, " why two or three hours each week Avas necessary to tell a confessor, that she had not wished, nor indeed been able to commit a sin during the time of her cloisteral life, what then become of the poor people of the world, subjected to so much more temptation, than a recluse V She replied : " that it was the custom of the world to make a confession of only a few moment's length, and at long intervals ; but we not only confess our smallest venial sins, but we intend, beside, that our confessor, the person in vyhom we confide, and whom we have chosen for that purpose, should direct us in all the duties of our daily life. We confide to him our thoughts, our cares, our business, and our purposes, he being our sole priest, our only mediator between us and heaven ; we confide our whole being in his care." Truly, nuns are feeble, defenseless instrumentalities, in the hands of priest- craft, and under the control of ecclesiastical rules, willing to trust their leaders to the utmost, and carry- ONE DECADE A PROTESTANT. 157 ing out the designs of their spiritual fathers, for the prosperity of their religion. " Roman Sisterhood," especially, is -' The Financial, Educational, and Prose- lyting Force," either in a direct or indirect way, in that religious community, and without female convents and their great usefulness, I venture to say, that church would have crumbled into dust long ago. Woman, feeble as she may be, controls the hearts of Iter sex, and directs in their path the youths of her Tace. That nun may have no will of her own, nor education to such a high degree, that entitles her to independence, and yet, in her strict and devout con- Tentical obedience, she is an appropriate tool in the hands of her skillful master. She is a blind, uncon- scious and devout tool to clergy and popery. As the <;atholic mother multiplies her church, by a natural propagation, so that conventical nun increases its membership by a spiritual adoption, which she seci^res in her educational devotion. Convents are propaga- ting Institutions, to which short-sighted protestants furnish subjects. It is a significant fact, that Ameri- <;an convents are largely patronized by protestants, and could not be sustained without them. Jesuistic contrivance uses all means within its reach to entice the daughters of influential and wealthy protestants, into their proselyting schools. And w^hen once there, it is the rarest among the rare events, to find one such child return home, free from their power of prosely- tism. This is a known fact, to all who have given any attention to this subject. During my pastorate in Goshen, from 1860 to 158 SIJT YEARS A PRIEST 1866, I enrolled the names of seven young ladies, who had attended catholic convents for educational purpo- ses. All were Americans, and I noticed that they were not only catholics by faith, but also by practice. You are familiar with Rome's ancient History, and conse- quently know, that under the salutary regulations of Romulus, great numbers of men from the small toAvns around Rome, flocked to the city, and every day it in- creased in power and extent. The most important event, under the administration of Romulus, was the rape of Sabine virgins, for the purpose of propagating that ne^v Kingdom. So Catholic convent^s commit rape upon young American ladies every day, in order to romanize this country by and by. Among many in- stances of the kind I know ofj I will relate one or two. Some years ago it occurred, that a Jew of New Orleans, had one daughter, who had conceived a fond- ness for a gentleman, who was a gentile, and had mar- ried him clandestinely. After a short time, the father, finding out that the couple was really married, secretly, and by force, took the daughter from New Orleans and brought her to a convent in Cincinnati, asking that she should be kept entirely secluded, giving his reasons. They received the young lady, and at once began to weave their net about her. Giving her all attention and kindness in every possible manner, and by every act, introducing the Catholic religion, until at the end of six months, she stood before the altar to be baptized in the church. The fact, of which was kept from her father, although when he came to see her, shortly afterwards, she promised him to have nothing more to do with her ONE DECADE A PROTESTANT, 159 husbandj but to forsake him now and forever, and asked, that he should bestow upon her a sum of money for her own support, that she might continue to live separate from home and him. This was done^ and when I last visited the convent, the same young lady was a novice, soon to be received as a professed sister into the order. The exact sum, which her father, who was a very rich Jew, bestowed upon her, I could never learn, but I am inclined to believe, from intimations I received, that it was not less than fifteen thousand dollars. This is an example of their fidelity, little caring whether the father had a choice between a Gen- tile, as a Gentile, or a Gentile as a Catholic ; so they added but another member to their fold, and gained the money, she could bring. Having left the Roman Catholic Church, in 1866, 1 moved to Quincy, Illinois, and resided on Main street^ between Third and Fourth, w^hen I received a letter from our neiofhbor, which I handed to mv wife, for the purpose of informing Rev. J. G. White, of Jackson- ville, Illinois, (the Author of '' Startling Facts or Deeds of Darkness Disclosed.'^) He intended to write a book on Romanism at that time. Mrs. W. wrote to Prof. White the following letter, and enclosed the one I handed to her. These two letters may speak for themselves, and reveal the truth to the world, in such a manner as it really is. : — " Quincy, June 24, 1867. J. G. White, — Dear Sir: The enclosed letter is from a young lady, who went to the convent at Belle- 11 160 5/X YjEARS a PRIEST; villGj one year ago, to attend school. She is an or- phan ; has a considerable fortune ; also has Mr. R., of this city, as guardian. She was engaged to be mar- ried, when she started for the school, but wished to be tetter prepared to mingle in the accomplished society, which her marriage would introduce. And this is the end to which she is brought in this short time. I wish jou would publish this in your '^ Protestant Mission- ary," and perhaps it would keep some other Protestant girl from going, There are few strong enough to i\'ithstand their power, when once under their care. Yours, Respectfully, RUTHM. W." "Belleville, June 13, 1867 Mrs. J. — Bear Friend: You have not the slight- est idea of the extraordinary pleasure that I derived from yours of May 15th. I should have written ere this, but I wished to give you a decided answer as to wdiether I could come home or not. With inexpressi- ble joy would I accept your kind invitation, if it were possible, but the sad news came this morning, that I cannot. 0, what a smart to my heart ! What a cloud hangs over my life, when I think that I shall never, no never — more behold you, my dear and cherished friend ! I had flattered myself with the vain hope, that I should see you once more ; vain hopes ! they sadly deluded me. I shall soon part with all that is dear. I am to be received into the Trappist order. I will give you a slight idea of the life I shall hereafter lead. We never appear outside the walls ;^ never smile; ONE DECADE A PROTESTANT. 161 never speak, only when very necessary ; sleep in a coffin, and each day dig a small portion of our own grave ; practice all kinds of penance and fastings-. Our food is bread and water, chiefly with herb soup. No flesh eaten. " 0, what a contrast ! I often compare it with the past, and can hardly believe it true — sometimes im- agine it a dream ; but no, it is reality. The world no longer affords me pleasure. No doubt, you will think me strange ; perhaps crazy. I am not, yet. Let thoughts be as strange as they may, they cannot ex- ceed mine. I have one request to make. I pray, I beg of 3^ou, to never efface me from your memory. 0, what a consolation will it be to me, in my lonely clois- ter, to know, that you, my dearest friend, will think of me, when all others have forgotten me ! I look upon you as my consoling angel. Oft in my solitude will I think of you. I shall never forget your dear features. No doubt, I have hitherto displeased and offended you, but I implore your forgiveness. Ere long, you may look upon me as one dead ; for so I shall be to the gay and gaudy world. I believe I have written quite enough for the present. ^'Please remember me, to , and accept my love for yourself. I am, as ever, your loving MOLLIE.^' I appealed to the guardian of this orphan lady, to rescue her, and he pursued immediately such a course, that she was released from her conventical imprison- ment in a few days afterwards, and arrived at Quincy 162 SIX YEARS A PRIEST; to meet her friends, who were anxiously waiting for her. She has been married about seven years, and is now the mother of a happy family. That persons, particularly sisters, who desired to leave convents, have been detained in. them, is affirm- ed by many reliable authorities, and is generally believed. The case of Miss E. O'Grorman should here be noticed. She came from Ireland to America, in 1850, being eight years of age, joined in October, 1862, the Sisters of Charity, entering the Elisabeth convent, Madison, N. J. On July 25, 1864, she was installed as mother of St. Joseph's Orphan Asylum, at Paterson, N. J. January 31, 1868, she left the convent, because a priest at Hudson City, N. J., where she was sent by her mother Superior, to establish the new convent there, at St. Joseph's church, had fallen in love with her, and attempted in the church to violate her person. After this violence, she had an intense abhorrence, both of priests and convents, and petitioned the mother superior unsuccessfully to remove her from the place of danger to her soul, but not being heard, left finally on her own accord, the convent life. Her book, " Convent Life Unveiled," gives the particulars of her trials and experiences during the six years of her being a Sister of Charity, of the spy-system among the nuns ; of their cruelty to orphans, and to one an- other ; their eating of worms ; their living death and not infrequent insanity ; their incessant and reputed- ly — meritorious warfare against all, that is sympathetic and kindly, and humane, which harmonize with many ONE DECADE A PROTESTANT. 163 Other authentic statements regarding convent life o£ nuns, especially with the " Mysteries of the Neapoli- tan Convents," by Henrietta Caracciolo, commonly called the '- Italian Nun.'^ Dr. De Sanctis, who, for many years, occupied a high oflScial position at Rome, alludes to some cases of notorious immorality, and says : '' They go without necessary food ; they wear hair-cloth, when nature demands restoratives, they refuse themselves remedies, Avhich would arrest disease, and this from false modesty, which forbids the commu- nicating of their ailments to the physician. Many have I known to die of such procedure. You will call these nuns poor victims of delusion ; the world will call them mad ; but in the dictionary of the convent they .are termed : " Holy martyrs of sacred modesty." I must confess, sometimes the doctrines, discipline and practices, are in direct contradiction in the Catho- lic Church, to the command : " TJiou slialt not killf^ and its general design is this : '' To direct us in what Tegards the preservation and protection of our own and neighbor's life and person, both as to soul and body." This commandment forbids all actions, that may have any (even remote tendency) to destroy life unjustly, and even the affections of the soul, that have Buch a tendency." It is a Catholic doctrine, that murder is a most grievous crime, one of the four sins that cry to heaven for vengeance ; that suicide or self- murder is also forbidden by this commandment : " Thou -shalt not kill ;" that all acts, that cause murder, are forbidden, viz : " Uncharitable disputes, contentions, istrifes, — quarreling, — fighting, — anger, — revenge. 164 SIX YEARS A PRIEST; — envy, — ^hatred, and the like ; even wilful exposures to dangers ; as running, jumping, intemperate eating, drinking ; abstaining from necessary food, etc. These actions are remote causes of destroying life unjustly, and therefore sin. These are the teachings of the Catholic Church, and yet she calls in her monastic dis- cipline for more fasting, niore torture, and more self- denial, than even the strongest nature is able to endure ; and when her youths, only twenty years of age, die under the vigorous observances of convent life, then she canonizes them, and in this act places them before others to imitate their suicidal example. In some convents, the rigor of discipline treads under foot the most sacred laws of nature. Dr. De Sanctis speaks of the convent of the ^^ Vive Seplote,'' (buried alive), as follows; "When a youth, I resided in the neighborhood of this convent, and I remember that one day the pope, Leo XII, made an unexpected visit to the institution. It excited much curiosity in the quarter, to know the occasion of the visit. Cir- cumstances were these : " A woman had an only daughter, who had taken the veil in that convent. Left a widow, she came often to the institution, and with a mother's tears besought, that she might be al- lowed, if not to see, at least to hear the voice of her daughter. What request more just and more sacred,, from a mother ? But what is there of sacredness and justice, that fanaticism does not corrupt ? The daughter sent word by the confessor, to her mother, that if she did not cease to importune her, she would refuse ta speak to her, even on that day, (once a year), when she- ONE DECADE A PROTESTANT. 165 ^ould be allowed to do so. That day, at length, ar- rived; the widowed mother was the first to present herself at the door of the convent, and she was told that she could not see her daughter. In despair, she asked: " Why ?" No answer. ^'^ Was she sick ?" No reply. " Was she dead ?" Not a word. The misera- ble mother conjectured that her daughter was dead^ She ran to the Superiors to obtain, at least, the privilege of seeing her corpse, but their hearts were of iron. She went to the pope : a mother's tears touched the breast of Leo XII, and he promised her, that on the following morning he would be at the con- vent, and ascertain the fact. He did so, unexpectedly to all. Those doors, which were accustomed to open only for the admittance of a fresh victim opened that day to the head of the church cf Rome. Seeing the wretched mother, who was the occasion of this visit^ he called her to him, and ordered her to follow him into the nunnery. The daughter, who, by an excess of barbarous fanaticism, thought to please Heaven by ^ violation of the holiest laws of nature, concealed her- self upon hearing that her mother had entered the con- vent. The pope called together, in a hall, the entire sisterhood, and commanded them to lift the veils from their faces. The mother's heart throbbed with vehe- mence ; she looked anxiously from face to face, once and again, but her daughter was not there. She believed now, that she was dead, and, with a piercing cry, fell down in a swoon. While she was reviving, the pope peremtorily asked the Mother Superior, " whether the daughter was dead or alive." She re- 166 SIT YEARS A PRIEST; plied, at length, '' that she was yet living, but having vowed to God that she would eradicate every carnal affection from her breast ; she was unwilling even to see her mother again." It was not until the pope ordered her appearance, in virtue of the obedience due to him, and upon pain of mortal sin, that the nun came forth. This outrage upon human nature, which might have re- sulted in parricide, is denominated in the vocabulary of monasticism, '' virtue in heroic degree." Without monasteries, the beauty of young men and women would not live in prisons, inaccessible to parents, sis- ters, brothers, friends, acquaintances, and even govern- mental inspections ; yes, to every social communica- tion, and every voice of humanity. Many of the mo- nastic inmates, both men and women, carrying on a consumptive existence for a few years, descend prema- turely to the grave. I know of many, who were refused to see their parents or relatives, in their last illness, and not only that, but the corpses of the departed, if it should happen that their parents were protestants. Those, who have taken the vows, are instilled with prejudices against the world, which makes them believe that, outside of the convent walls, is only to be found perdition, misery, hell ; that recluses will be saved, because they are God's elect people ; but that of those, who live in the world, very few will be saved. The pious nun of a convent, in her prejudice, repeats to her young candidate the words of the poet : " Saved is she that from the world retires, And carries w^ith her w^hat the world admires ; A h, lost is he, that from his friends cannot part, To confide to convent's cells and God his heart." ONE DECADE A PROTESTANT, 167 And those, who have taken the monastic vows, must never pass the threshold of the convents, if they do, the thunders of Rome will crush them, and the anger of heaven rest upon them. Poor, ignorant creatures believe it, and die with homesickness in de- spair, turning true dogma into superstition, and remote crime into real virtue. Sometimes protestant friends ask me: '^Do nuns live a virtuous life?" I answer, ^' unless I am mistaken, as a general thing, they do." In 1862, an Irishman, about sixty-five years of age, who had been in a convent for one year, became my house-servant. Once, on asking him, '^ Avhat he thought of convent life," expressed himself thus : *' Father, the monks and brothers of the convent are wicked ; they smoke, they drink, they curse and swear like everything ; they are devils, but the nuns are good ; they pray, fast and sing, and live like Saints." Though I am not in love with monastic life, never- theless, if ever a violent hand should touch them, in- jure them, or blot their existence from memory, I would protest against it with all my might, in the name of a free " Republican^ ^ and "Christian" Government; in the name of humanity and tolerance, to abstain from violence, illegality, and from all acts, which are in dispute with the high standard of " American Civiliza- iionJ^ What we do, let us do in a legal way, in christian love, without a shadow of persecution, but in self-defense against fanatic aggressions, and the Lord i\^ill bless this protestant people, and these Bible evan- gelists of the New World. He is a God of Bible truth, of power, and of justice. CHAPTER XIIL " BANGER TO AMERICA FROM ROMAN CATHOLICISM/' From its historical standpoint — Introductory.^— The Term:' " catholicized^'' implies the v:hole conception of the danger^ — Will this prosperous Republic still stand in 1976 f — One foe is in her waij^ viz: Rome., {Papal Infallihilty and tin- dermining Jesuitism). — Their convents are suspended in- Continental Europe \ they are gathering in America. — Nu- merical force of Romanism in the United States. — Caste life of Roman Catholics. — It is the nature of Roman Catholics to ride., etc. TEN years ago, when I became calmly but decided- ly convinced, that conscience and duty required of me to abando^n the church of my fathers, in order to seek the religion of the Bible among protestants, I came to the conclusion, that I would never take part in controversy against popery ; not because I thought it would be Avrong, but it was because I could not bear the idea of attacking, publicly, the errors, super- stitions, and vices of mv religious mother. Then, and even now, in my protestant position, I love the cradle of my infancy ; the hallowed spot of my parent's- sacred bones ; in the centre of my heart I feel a high, esteem towards them, that neither clouds nor storms- can lessen; neither the towering waves of the wido ONE DECADE A PROTESTANT. * 1G9 Atlantic can interrupt, nor any power on earth will be able to corrupt. ^^ Father V "Mother !" Oh, hallow- ed and sweet names. My catholic parents are no more ; they have been resting in the cool grave for many years ; they are waiting, waiting for the general resurrection of all human mortality, and they will hear the voice of the great Captain of our salvation in the morning of the second creation ; " Arise, ye nations, arise, ye people ; arise, all ye, who fell asleep." I am striving, striving, to meet them at the gates of celes- tial bliss, where parting and division of opinions shall be no more ; Avhere we shall see Him no longer in a riddle, but face to face, just as he is. It has taken me ten long years, (and I acknowledge it frankly), to become a solid protestant, and sixteen to become a true American citizen. In this space of time, '^Foreigness" has been consumed into "Ameri- canism;" "Romanism," into "Protestantism;" and "Monarchical Principles," into "Republicanism." To-day, I am proud to belong to Father Washing- ton's happy family, on this broad continent of Ameri- can Independence, Fellow-citizens, I come also before you, as a witness of the power of Almighty God, a monument of his divine grace ; a truly converted protestant, thanking the Lord, the " Giver of all good gifts," for this blessing. Love to Protestantism, and duty to Patriotism, cause me to appear before the public. It is love and duty alone, and nothing else ! And the truth shall be told according to my best knowledge, experience, and ability. For truth always prevails. The elements of nature may change ; the ITO * SIX YEARS A PRIEST; earth cease to turn on its axis ; the planets of heaven fail to run their courses, " Truth," however, will remain. '' It is immutable, like God himself, the origin of Yerity/' If, therefore, the Roman Catholic Church is true, or infallible, as the Vatican Council of 1870 solemely declares, she has nothing to fear; she will stand in spite of all protestant attacks ; but if her sys- tematically organized dogmas, morals, discipline, philo- sophical theories and jesuistical institutions are false and untrue; traps to humanity and free governments, as they are, she w^ill fall a prey to modern progress, in spite of all her boasted unity, antiquity, immutability for eighteen centuries, and even her recent declaration of ''Papal Infallibility'^ will not prevent her final destruction. Providence seems to call upon me to enter into the field of controversy, and nothing shall prevent me from telling the truth, whether flattery or bribery, whether persecution or death. May my voice meet w^th the approbation of the American people, and all true and loyal citizens of the great Republic, (natives and foreigners), who embrace Protestantism, and also open the eyes of those w^ho live till this day, in the church of my fathers, in the Roman Catholic Church. Now, in calling your attention to the fact, that America is. in great danger of being catholicized, let us clearly understand, w^hat we are about to discuss. Exactness in statinor truth accordino; to the measure of our intelligence, is an indispensable condition of jus- tice, and of a preeminence to be heard. The term : '' catholicized," implies the whole conception of the ONE DECADE A PROTESTANT. 171 danger. It means, there is great danger, that Ameri- ca will become a catholic countrj'- : in religious, philo- sophical, moral, fanatical, educational, social, political, monarchical, and many other respects, which a free people of a '^Republican Government would not read- ily accept. However, I do not propose to dwell sep- arately upon the various dangers that may arise to this country, from Romanisai, but I intend to investigate from what sources they come. According to my opinion, the reasons on this topic are either of a gen- eral or particular, external or internal character; they pertain either to the nature of Romanism, or to the peculiarity of Americanism, each of which may be submitted again to sub- divisions. There is a great danger to America from Roman Catholicism, first : from its historical; second, from its dogmatical ; third, from its superstitious and vicious standpoint. This is the one hundreth anniversary of the birth- day of our nation, or of the prosperous American Re- public. Citizens of the American Independence, to- day we exclaim from the utmost boundaries of the South, to the distant North, andfrom the shores of the East, to the plains of the unbounded West: ''The Union forever !" Washiagton has expired, and those men, who signed a hundred years ago, the Declaration of Independence, are no more ; but their grateful children and grandchildren, at the centennial celebra- tion, in Philadelphia, and in all the cities and villages of the world-renowned Republic of the United States, exclaim, sing and play, with a unanimous voice : " Fz- vat Unitas, Lihertas et Fraternitas^ inter Cives Rei- 172 SIA^ YEARS A PRIEST; Puhlicae Americanae F^ "May Unity, Liberty, and Fraternity live among the citizens of the American Republic !" But, how Avill it be in a hundred years hence ; will the Union still exist in 1976 ? I wish to God, it would ; but I do not venture to assure you that it will. I see one obstacle in her way ; one foe, and a very powerful one, too. It is not only apolitical, but also a religious foe. Is it Buddhism ? No. All the Buddhists in the world would not be able to conquer one foot of her soil, or one iota of liberty from a '^ Free^ United Amer- ican People !^^ Nor even if the whole Pacific Coast should be overflowed with Chinamen. Is it Moham- medanism, with its three hundred millions of wor- shippers ? No ; for the fanatical power of the Koran is faint, and will never resume its former splendor and threatening conquest ! Is it the Russian church, with her seventy millions of Greek Catholics ? Neither she ! Russia, though a mighty and despotic power, does not meddle with the educational and religious affairs of independent nations. Is it Protestantism, the ruling religion in this country ? By no means ! for Protestantism will defend and support our Repub- lican government in the new country, as it has faith- fully done in the past, and will stand by it, even if all religions and nations should revolt against it. What church, then, upon earth, is hostile to Ameri- can liberty ? I am sorry to be compelled to answer ; it is the church in which I was born, at whose font I was baptised, and on whose bosom I was nourished and educated, and for which I labored till my thirty-sixth ONE DECADE A PROTESTANT. 173 year of age, and even six of them in the holy priest- hood. It is the Roman Catholic Church. A body of two hundred millions throughout the world, (as catho- lic statistics have it). She is a strong opponent, a dangerous enemy, a secretly undermining power to Republicanism. Not her laity, not even her secular ministry, but it is the monastic Jesuitism, its power, its government, and its intriguing proclamation of '^ Papal Infallibility." The '' Jesuistic Order'^ was established by a Spanish prince, Loyola, about four hundred years ago, and has spread over all Europe and America, and during the last century controlled, in a secret manner, the civil and religious affairs in the domain of the Roman Catholic Church. The nature and tendency of this Order is said to have been from its very beginning : '' artifice," '' deceit," '' hypocrisy," ^'learning" and '^experience" in deceptive practices, to effect their purpose. They dictate secret plans, and meddle with governmental affairs, annoying nations and their rulers. The majority of the secular pries t- liood think that Jesuitism is a btirden to the church, and will prove to be an obstacle in the way of its pro- gress, submitting, reluctantly, to the government of such contrivers ; but Pius the IX pronounces them the leroes of the church, in our present age, and subjects seculars and laymen, to the Jesuistic system of policy in all respects. Their convents are suspended in Con- tinental Europe, and they seek refuge by hundreds and thousands in this land of liberty. Where the -shepherds are, there the flocks will gather also ; and where the flocks gather, there the public mind will in SIX TEARS A PRIEST; gradually become reconciled to their folds, and, no doubt, the American lamb will leap o'er the fence with case, into the Roman fold at last, compelled by neces- sity. The numerical strength of the Roman Catholic Church in this country, is increasing very fast. It is Baid, that the first catholic priest arrived in 1634, and read his first mass, March 23, in the same year. During the first two centuries, the catholic population has been increasing very slowly. From the year 1800 it has increased gradually ; from 1850, very rapidly, and especially since 1870. Census of the Roman Catholic Church, of the United States, as gathered from their own accounts : Catholic Directories, Periodicals, etc., from 1850 to 1876. PROPERTY. 1850. 1860. 1870. 1876. $11,343,975, $38,566,324, $60,985,560. $96,786,653. MEMBERSHIP (aDULTS AND INFANTS). 1,763,545. 2,876,632. 4,986,781. 6,895,640. CHURCH EDIFICES. 1,673. 3,125. 5,345. 8,105. HIERARCHY BISHOPS AND ARCHBISHOPS. 45. 53. 64. 71. , PRIESTS AND MONKS. 1,561. 3,211. 4,645. 6,841. It is said, that during the summer of 1875, from eight hundred to one thousand monks arrived, the most of whom belong to the Jesuistic order. In the Roman Catholic Church is just as much Caste, as in ONE DECADE A PROTESTANT. 175 any of the heathen religions, with the only diflference, that they abandon, more or less, their caste-life in protestant countries, (just as circumstances demand it) until they have gained sufficient power, to live and deal among themselves. It is only a matter of policy or necessity, when catholics deal with protestants in this country. Besides, wherever they have the majority, be it in the city or country, there they will rule, in church and State, and woe to him who opposes them ; revenge, persecution, death, will be his lot. Wherever catholics are in majority, there they endeavor to seize the reins of the government. '' All other christian bodies,'' says the great English Statesman, Gladstone, " are content with freedom in their own religious do- main. Orientals, Lutherans, Calvinists, Presbyte- rians, Episcopalians, Methodists, Baptists, one and all, in the present day, contentedly and thankfully ac- cept the benefits of civil order ; never pretend that the State is not his own master ; make no religious claims to temporal possessions or advantages, and consequently never are in perilous collision with the State. "- Nay more, even so, I believe it is w^ith the mass of Roman Catholics individually. But not so with the leaders of their church, or Avith those who take pride in the following of leaders." "Indeed, this has been made matter of boast :'' "There is not another Church so called (than the Roman ) nor any community professing to be a Church, which does not submit, or obey, or hold its peace, when civil governors of the world command.'' The 12 176 SIX YEARS A PRIEST; "-' Present Crisis of the Holy See/' by H. E. Manning, D. D., London, 1861: p. 75. Every one, who has been trained in the Jesuistic Schools of Romanism, during its nineteenth century, is quite familiar Avith such a boast, on part of the Papal Church. For the Jesuits, in their Lectures and Historical Works, treating on the tendency of the church in civil affairs, and on the necessity of the ^' Temporal Power'' of His Holiness, take special pains to show, that the Papal Government, at all times, has considered it as one of its most important duties, to protect the nations of the earth against the civil en- croachment of despotic rulers, sneering at the plenary obedience of the protestant clergy, to their State au- thorities, and calling them freely, cowards, and sub- missive flatterers. Indeed, to govern is one of the characteristics of popery, and to control the States of the christian nations is the mission of the Jesuistic Order in Europe and America. It is in the Power ;and Nature of the Primacy of the Roman Pontiff, that, wherever the Roman Church is established, there dt cannot remain long without annoying the State. I give you an extract here, that you may be able to judge for yourselves : '^ Potto ex supTema ilia Romani Pontificis potestate guheTnaiidi univeTsam Ecdesiam jus eidem esse consequi- iuT^ in liujus sui muneris exeTcitio lihere communicandi cum pastoTthus et gregihus totius Ecclesiae^ ut iidem ah ipso in via salutis doceTi ac regi possint. Quare damna- (nius ac repTohamus illoTum sententias, qui hanc supremi capitis cura pastoribus et gregihus communicationem licite 0^'E DECADE A PROTESTANT. 177 impediri posse dicunt^ aut eandem reddunt saeculari po- testetati ohnoxiam^ ita ut coiitendant quae ah Apostalica Seda vel ejus auctoritate ad regimen Ecclesiae constitunu- iur^ vim ac valorem non habere, nisi potestalis saecularis placito confirmentur, '^ Datum Romae, in puhliea Sessione in Vaticana Basilica solemniter celehrata, anno Incarnationis Domi- nicaemillesimo, octingentesimo septuagesimOj die decima octava Julii, Pcn'ijicatus Nostri anno vigesimo quijitoJ' " Further, from this supreme power of the Roman Pontiff of governing the universal Church, it follows, that he has the right of free communication with the ]3astors of the whole church, and with their flocks, that these may be taught and ruled by him in the way of salvation. Wherefore, we condemn and reject the opinions of those who say that the communication be- tween this supreme head and the pastors and their flocks, can lawfully be obstructed, or who make the same subject to a secular power, so as to contend that whatever is done by the Apostolic See, or by its au- thority, for the government of the church, can not have force or value, unless it be confirmed by the as- sent of the secular power. ^' Given at Rome, in public session, solemi>ly held in the Vatican Basilica, in the year of our Lord one thousand eight hundred and seventy, on the eighteenth day of July, in the twenty-fifth year of our Pon- tificate." By a practice for more than fifty years, Jesuitism is exceedingly Avell versed to lay snares and traps for civil authorities, and for this very fact, the suspension 178 SIX YEARS A PRIEST; of Jesuistic Convents, and even the banishment of their inmates, became an urgent demand in European countries. We can not forbear to acknowledge that popery had'skillful counsellors in contrivance, but un- successful in carrying out their secret plans. And ■where is that protestant citizen in the United States of North America, who would be willing to trust in a society of men, that lay at the feet of the Pope, the following oath: — " I, A. B., now in the presence of Almighty God, the blessed Virgin Mary, the blessed Michael, the Archangel, the blessed St. John the Baptist, the holy apostles, St. Peter and St. Paul, and all the Saints and sacred host of heaven, and to you my ghostly father to declare from my heart, without mental reservation, that his Holiness, Pope , is Christ's Vicar General, and is the true and only Head of the Catholic or uni- versal church upon earth ; and that by the virtue of the keys of binding and loosing, given to his H'^linesSy by my Saviour, Jesus Christ, he had power to depose heretical kings, princes, states, commonwealths and governments, all being illegal without his sacred con- firmation, and that they may safely be destroyed : therefore, to the utmost of my power, I shall, and will defend this doctrine and his Holiness' rights and customs, against all usurpers of the heretical authority whatsoever ; especially against the now pretended au- thority and Church of England, and all adherents, in' regard that they and she be usurpal and heretical oppo- sing the sacred mother Church of Rome. I do re- nounce and disown any allegiance as due to any ONE DECADE A PROTESTANT. 179 heretical king, prince, or State, named Protestants, or obedience to any of their inferior magistrates or offi- cers. I do further declare, that the doctrine of the Church of England, the Calvanists, Huguenots, and of others of the name Protestants, to be damnable, and they themselves are damned, that will not forsake the same. I do further declare, that I Avill help, assist, and advise, all or any of his Holiness' agents, in any place wherever I may be : in England, Scotland, and Ireland, or in any other territory or kingdom, in which I shall reside, and do my utmost to extirpate the heret- ical doctrine of Protestants, and to destroy all their pretended poAvers, kingly or otherwise. I do further promise and declare, that, notwithstanding I am dis- pensed with, to assume any religion heretical, for the propagating of the mother Church's interest, to keep secret and private all her agent's counsels, from time time, as they entrust me, and not to disclose, directly or indirectly, by w^ord, writing, or circumstance, w^hat- soever, but to execute all that shall be proposed, given in charge, or discovered unto me, by you my ghostly father, or any of this sacred convent. All which I, A. B., do swear by the blessed Trinity and blessed Sacrament which I am now to receive, to perform, and on my part to keep inviolably ; and do call all the heavenly and glorious host of heaven to witness these my real intentions, to keep this my oath. In testimony hereof, I take this most holy and blessed Sacrament of the Eucharist; and witness the same further with my hand and seal, in the face of this holy convent, this day of , Ann. Dom. &c." 180 SIX YEARS A PRIEST; How can protestants trust in a Grand Highpriest, who requires of his clergy such an oath ? How can they put their reliance in those, who promise faithfully,, that they will keep it inviolably ? If American prot- estants, who are very peaceably disposed, and inclined to practice christian tolerance to other denominations, w^ould trust readily in popery and its leaders, what would be the result of it ? They would be soon en- tangled in a net of a thousand papal snares, extended to them by Jesuistic spies, under the pretence of religious integrity and true friendship. Protestants, I must insist upon your reading, first the history of bloody wars, cruel inquisitions, fanatical persecutions,, and facts undeniable during all ages, which originated, from the instigation of papal intolerance. The history of the past ; the history of modern times, and even historical realities of our present days, revolt against papal trustworthiness. We propose to give some in- stances of pernicious influence, exercised by popish priests, over the minds of their deluded followers, as to that influence, principally, is to be attributed the sanguinary and ferocious persecutions carried on by Papists against Protestants, and again in our days es- pecially against those, who thought it best to abandon the catholic community. Although these ferocious persecutions are principally a work of dark ages, how- ever, in selecting these instances, we need notconflnc;^ ourselves to the ancient times. The character of the Romish clergy is, and always has been, the same;, proud, insolent, overbearing, Avhere they have gained, the power ; hypocritical, insiduous and cunning, where ONE DECADE A PROTESTANT. 181 they have it yet to gain. So they afford an object of well-founded jealousy to every government and nation, their influence being alike inimical to the people and the civil authority. For it is a fact, that while they hold the former in ignorance and slavery, they allow the latter only to retain the appearance of the former, and are ready to strip it, even of that, the very moment, in which a public ruler should dare to dispute their com- mands. Of this, my assertion, the following histori- cal facts afford ample proof. My readers, I suppose, are familiar Avith the excommunication of Henry IV, Emperor of Germany" in the eleventh century. When Pope Gregory VII excommunicated him and caused a rebellion in the em- pire against him, bigotry had so far extinguished reason and natural affection in the empress Agnes, his mother, and his nearest relations, that they joined the party of the haughty pontiff, to deprive her son, a just ruler, of his throne ; and for this purpose they contributed money, levied troops, and, alas, accom- plished their design. Through the influence of the Catholic priesthood, John Huss was burned at Con- stance, in direct violation of the Emperor s protection;- and Luther would have met the same fate at Worms-,, had it not been for the firmness of Charles A^, who pro- tected him. At the instance of the clergy, Louis XIV was induced to banish the Protestants from France, which materially injured the kingdom. Strong men and feeble women have been used by the Romish clergy, to accomplish the intolerant designs of Popery. It is a fact, that Queen Mary gave her 182 SIX YEARS A PRIEST; subjects the strongest assurances, that she would per- mit them to pursue any such religion as their conscience should dictate : and yet, when firmly established on her throne, she permitted the burning of the protestant subjects in her domain, instigated, no doubt, by Ro- mish spies. James II gave the most solemn assurances, that he would maintain the established government in church and state, and yet, under the advice and influence of the Jesuits, in direct violation of his oath, which he had publicly sworn on his accession to the throne, he immediately began to pursue arbitrary measures, and to subvert the Protestant religion. The people of England, at an early period, were so convinced of the great and dangerous influence of Jesuits and priests, on the moral and political principles of their sovereigns, that the privy-council, in the reign of Richard II, or- dered his confessor, in the King's presence, not to enter the court but on the four grand festivals. Wherever popery gained power, there the catholic monarchs, I find, were led by their spiritual advisers to violate their oath and honor, which they had sworn in favor of religious tolerance. Protestants, of the American Republic, awake ! dispatch all religious in- difi'erence from your borders, to prevent a catholic majority in your country, and at your ballot-box ; if you fail, you will be a deluded people. When the em-^ peror and the Roman Catholic princes of Germany, concluded the peace of Westphalia, in the year 1648, with the Protestant princes, after a bloody Avar of thirty years, they mutually bound each other to its ONE DECADE A PROTESTANT 183 observance, by a solemn oath, the Roman Papal Infal- libility published a bull, declaring it to be null and Toid, as no oath could hind any of Ids members to heretics ! In a Decrete of Gregory 11, Ave read the following words : '^ Those Avho are bound by any compact, QioW' ever strongly confirmed^) to persons manifestly fallen in heresy, shall know, they are absolved from the duty of fidelity and homage, and all obedience !" Again the pope nullifies the treaty of Utrech, in i^hich it was agreed between the emperor, and Louis XIV, of France, that the Protestants of Grermany should enjoy the same privileges, which had been granted to them by the treaty of Westphalia ; waiting to the monarch an epistle, in which he declared the treaty to be null and void, though it had been ratified and secured by an oath. This epistle is found among the manuscripts of Clement XI, vol. II : p. 189. Again, in 1641, Cardinal* Pamfilio, by the Holy Father's Orders, wrote to Rinuncini, his nuncio in Ireland, that the " Holy See never would, by any pos- itive act, approve the civil allegiance, which Catholics pay to an heretical prince,'' We might easily multiply these examples, but we refrain from a task, both tedious and unnecessary, for in the course of this volume our readers meet an Ex- hibition, w^hicli, though briefly, yet fully explains the character of Popery. '' Who has ears to hear, let him tear." That eloquent Spanish orator, Castelar, de- clared recently, in the presence of the Roman prelates, in the Spanish Cortes : '^ There is not a single pro- gressive principle, w^hich has not been cursed by the 184 SIX TEARS A PRIEST; Catholic church. Not a constitution has been born^. not a single progress made, not a solitary reform ef- fected, which has not been nurtured under the terrible anathemas of the Church.'^ ^'The Rome of the Middle Ages/' says the En- glish Lord, Gladstone, " claimed universal monarchy. The modern Church of Rome has abandoned nothing,, retracted nothing. Is that all ? Far from it. By condemning, (as will be seen), those, who like Bishop Doyle, in 1826, charge the mediaeval Popes with ag- gression, she unconditionally, even if covertly main- tains, w^hat the mediaeval Popes maintained. But even this is not the worst. The worst, by far, is, that w^hereas, in the national Churches and communities of the Middle Ages, there was a brisk, vigorous and con- stant opposition to these outrageous claims — an oppo- sition, which stoutly asserted its own orthodoxy, whick always caused itself to be respected, and Avhich even sometimes gained the upper hand, now, in this nine- teenth century of ours, and Avhile it is growing old, this same opposition has been put out of court, and judicially extinguished Avithin the Papal Church, by the recent decrees of the Vatican. And it is impossi- ble for persons accepting those decrees justly to com- plain, when such documents are subjected in good faith to a strict examination, as respects their compatibility with civil right and the obedience of subjects." It has always been my principle, (and justice re- quires it of every man), to give to every one his own. " Suum CuiqueJ^ Since I have been a citizen of America, I have kept a watchful eye on the contest. ONE DECADE A PROTESTANT, . 185 between Church and State, which is carried on in Eu- ropean countries, and particularly in the German empire, my native home. I kept for years French^ Italian, and German newspapers, almost solely for the purpose of observing ecclesiastical and political move- ments in these States. I must confess, although I admire and love that great German Statesman, yet, at first, I could not agree with the execution of his reli- gious plans in all instances, and this for two reasons ; fearing, that his boldness Avould unavoidably brii;ig a a great difficulty upon the new Empire, and judging^ that on one hand he was too severe, and on the other^, unjust to ancient ecclesiastical catholic rights in Ger- many. As in regard to the difficulties, that will arise from this change, which the Roman Church undergoes, in relation to the State in Continental Europe, I am fully convinced, that it cannot be brought to pass with- out final serious consequences, and individually I am looking for nothing else but a bloody battle-field in the whole of Europe ; for the Universal History of the past is my guide in this matter ; but as in regard to the injustice, I came, after a careful study, to the logi- cal conclusion, that the wise and circumspect Bismark^ of the German Imperial Government, is not committing illegal acts to the clergy, but proposing to protect the State against Jesuistic policy and fatal arrogance. I refer you to the language of the intrepid Garibaldi, to which he gives utterance in respect to the Prussian Bismark : " This is the great and illustrious man, to whom the Avorld is indebted for those noble moral battles, which more than the material ones will hurl to 18J SIJC YEARS A PRIEST; DUTY OF A CATHOLIC PRIEST. JOANNJES EENRICUS, Dei Et Apostolicae Sedis Gratia. Episcopus Wayne — Castrensis, Reverende Gullihelmo F. Holz^ sive Wold Salutem in Domino. Tua^ Reverende Domine virtute^ doctrina et pru- dentia fldentes committimus tihi facultates sequentes^ valituras ad revocationem usque^ sed nan exercendcs intra limites parochiae sen districtus alteri sacerdoii commissi^ nisi ex ejus consensu prius hahito ; secluso tamen casu necessitatis : 1. Administrandi omnia sacramenta^ Confirma^ tione et Or dine exceptis, 2. Audiendi Confessiones fidelium utriusque sexus ; Confessiones andiantur cum superpellicio et stola^ sed nulierum confessiones extra casum infirmita' tis solummodo per crates. '' Prohihemus autem sub poena suspensionis ah omni exercitio ordinis^ ipso facto incurrendae^ ne quis Sac er do s sive Regular is sive Saecu- laris a nobis aut Vicario nostro Generali ad excipien- das confessiones non approhatus^ aut cujus approbatio revocata fuerit^ illi-ministerio ingenere se praesumaty extra casum necessitatis y Idem dicendum de admin- istratione aliorum sacramentorum. THE AUTHOR ONE DECADE A PROTESTANT. 275 3. Ahsolvendi ah haeresi et apostasia a fide ^ et a schismate^ etiam ecclesiasticos^ tarn saeculay^es^ quam regulares^ injuncta tamen salutari poenitentia^ quae ad scandalum reparandum visa fuerit necessaria, 4. Ahsolvendi ah omnihus casihus Sedi Apostoli- cae reservatis etiam in Bulla Goenae Domini contentis ; numquam tamen ahsolvendi complicem in peccato con- tra Sextum praeceptum^ vel eum^ qui complicem ahsol- verit, 5. Dispensandi quoad Ordinum jam susceptorum exercitiem^ in quihuscumque irrcgularit atihus^ exceptis illis^ quae vel ex higamia vera^ vel ex homicidio volun- tario proveniunt, 6. Dispensandi et commutandi^ vota simplicia in aliapia opera, et dispensandi ex rationahili causa in votis simpUcihus castitatis et religionis ; exceptis votis quae in societatihus religionis sive virorum sive mulierum in nostra dioecesi^ emittuntur existentihus. 7. Dispensandi super impedimento puhlicae hones- tatis justis^ exsponsalihus loroveniente, 8. Dispensandi in impedimento criminis^ neutro ta- men conjugum machinante^ ac restituendi jus petendi dehitum amissum, 9. Dispensandi impedimento cognationis spiritu- alise praeterquam inter levantem et levatum, JETae vero dispensationes matrimoniales concedendae non sunt^ nisi cum clausula dumodo mulier rapta non fuerit^ vel si rapta fuerit^ in potestate raptoris non ex- istat : concedendae antem sunt gratis omnino, 10. Dispensandi inter Catholicos tantum in 3 et 4 gradu Consanguinitatis et Affinitatis simplici^ et in 276 SIX YEARS A PRIEST; 2, 3, et 4 mixtis gradihus^ non tamen in 2 solo quoad futura matrimoiiia ; quoad vero praelerita^ dlspensan- di in 2 5oZo, dummodo nullo modo attingat primum gradum^ cum iis^ qui ah haeresi vel infidelltate conver- tuntur adjidem Catholicam et in praefatls casihus^pro^ lem susceptam declarandi legitimam, 11. Dispensandi a duahus proclamationibus Can- novum; in casu verae necessitatis etiam ah omnibus. 12. Dispensandi^ quando expedlre videhitur^ super esucarnium^ ovorum^ et lacticiniorum,^ tempore jejunio- rum et quadragesimae. 13. Benedicendi paramenta et alia utensilia ad sacrificium Missae necessaria^ ubi non inter venit sacra unctio ; etreconciliandi ecclesias polutas^ in casu nec- essitatis^ etiam aqua non benedicta ab JEpiscopo, 14. Largiendi ter in anno Indulgentiam Plenariam^ contritis, confessis ac Sacra Communione refectis. 15. Lucrandi sibi easdxm Indulgentias, 16a. Concedendi Indulgentiam Plenariam^ prima conversis ab haeresi^ atque etiam fid elibus quibuscumqu& in articulo mortis^ saltern contritis^ si confiteri non po- terunt^ juxta formam^ in Rituali Ilomano praesciptam^ 166. Singulis secundis feriis non impeditis festis novem lectionum^ vel eis impeditis^ die immediate sequ- enti^ celebrandi Jfissam De Uequie in quocumque aU tari etiam p or tatili^ cum privilegio indulgentiae plena -^ riae pro defunctis^ per modum suffragii^ 17. Omittendi applicationem Missae pro eoruWr curae spirituali commissis in iis festis diebus^ quibus fideles ab obligatione andiendi^ Jfissam auctoritate apo-^ ONE DECADE A PROTESTANT, 277 stolica soluti sunt ; pro quo tamen populo in iisdem Missis specialiter or are tenentur, 18. Tenendi et legendi^ non tamen aliis concedendi^ libros ab Apostolica Sede prohibitos^ etiam contra reli- gionew. ex professo tractantes^ ad effectum eos impug- nandi in scriptis^ vel in voce; exceptis astrologicis^ju- diciariis^ superstitiosis ac obscenis ex professo, 19. Celebrandi per unam horam ante auroram^ et aliam post meridiem^ sine ministro^ in loco tamen decenti^ etiamsi altare sitfractum^ vel sine reliquiis sanctorum^ et praesentibus haereticis^ schismatiscis^ injidelibus^ et excommunicatis. 20. Deferendi Sanctissimum Sacrametnum occulte ad infirmos sine lumine^ illudque sine eodem retinendi pro eisdem injirmis^ in loco tamen decenti. 21. Becitandi Bosarium^ si divinum oficium oh aliquod legitimum impedimentura recitarenon^ valeat, 22. Becitandi privatim Matutinum cum Laudibus did sequentis statim elapsis duabus horis post meri- diem. 23. Incedendi absque talari a Sacris Ganonibus praescripta^ ita tam^ ut vestes nigri coloris^ quarum ex- terior sit long a. juxta consuetudinem vigentem defer at\ 24. Benedicendi coronas precatorias^ cruces^ et numismata^ eisque applicandi indulgentias juxta folium typis impressum ac insertum ; ac erigendi Confraterni-^ tatem de Monte Carmelo^ Sanctissimi Bosarii^ et Bonae Mortis ; nee non insiituendi pium exercitium Viae Crucis^ cum applicatione omnium indulgentiarum et privilegiorum quae Summi Pontifices praediclis confra- 278 SIJC YEARS A PRIEST; ternitatihus et Viae Crucis exercitium peragentibus impertiti sunt, 25. Celehrandi Missam cis in diehus festis si nec^ esse fuerit, 26. Celebrandi Missam lee tarn de Bequie prae^ sente Cadavere in dupUeihus ; sed iis tantum casibus, in quibus cantores omnino deficiunt^ et exclusis festis duplicibus prima e vel secundae classis^ diebus dominicis autfestivis de praecepto^ nee nonferiis^ vigiliis octavis* que privilegiatis. 27. Celebrandi Missam de Bequie bis in mense^ non obstante occurentia festi ritus duplicis, 28.' Permittendi Catholicis sibi subjectis ut feriis sextis, Sabbatis^ aliisque diebus quibus carnium^ esus vetatur, Catholicis^ si in eorum mensa esse contigerit carnes praebere valeant^ dumodo tameu absit ecclesias- ticae legis contemjJtus^ et ejusmodi facultate sobrie mul- taque circumspectione utantur^ ne scandalum in Cathol- icos vel heterodoxos ingeratur. J^. B. Nulla dispensaHo petenda per Telegraph ; et ratio^ cur desidertur^ semper est exponenda. Datum, Fort Wayne^ sub Sigillo nostro die 27 ^a- sis^ Aug,^ A* D.^ 1860. f JOAITJSrES HEJSTBICUS^ JEJpus^ Wayne Castr, It will be seen, that " Wood" is either the corrup- tion of " Wold'' or the translation of " Solz.'' From the beginning of my priestly activity in America, I have been laboring among the Irish Catholics, who frequently called and addressed me ONE DECADE A PROTESTANT, 279 *^ Father Wood/^ and thus it was, also, printed by mistake in the Circulars and Catalogues of the Quincy College, September, 1866, when I entered upon my duty as Professor of languages in that institution ; wherefore, afterwards, being called everywhere in that city, by the name of ^'Wood." I preferred, for uniform ity's sake, to submit to this alteration. 2 §. License : IN the ministry of the m. e. church : This is to certify^ That Frederick W. Wood, has been admitted as a member of the West Virginia Con- ference, he having been ordained to the office of ^^Elder,'^ according to the usages of the Roman Cath- olic Church, of which he has been a member and min- ister, and he is hereby authorized to exercise the functions appertaining to his office in the Methodist Episcopal Church, so long as his life and conversation are such as become the Gospel of Christ. " Given under my hand and seal, at Wheeling, West Tirginia, this ninth day of March, in the year of our Lord, Que Thousand Eight Hundred and Seventy-Two. M. SIMPSON.'' New- York, August 30th, 1875. Professor E. W. Wood. — Dear Brother: I am Tery sorry you have been treated so rudely and wrong- fully, by the regents of the University. It is much better, however, to suffer wrong, than to do wrong. Pity and forgive those that wickedly treat you. • • • God does not forsake those that trust in Him. He 280 SIX YEARS A PRIEST; " makes all things work together for good,'^ to them that love him. I pray that you may be guided and sustained, and blessed in your season of trial. YourSj fraternally in Jesus, E. S. JAMESo Dear Brother : You have just gone to receive your reward for your earthly trials and Episcopal labors,, which you have borne so faithfully and carried out so meritoriously ; you are in the company of the Good Shepherd ; oh, that we may all lead such a christian life as you have done, and doubtless we will meet you, when our earthly trials will have passed away, at the throne of Glory. Never could man bestow upon me a kinder act, than those regents, because it has brought me so near unto Christ, that I feel Him constantly hovering about me, and that He is dwelling in my poor cottage of sin, day and night. But ye, legislators of State and Nation, cannot anything be done, to pre- vent party quarrels in our Public Institutions ? If it can, please do it, to remove the most damaging imped- iments in our educational departments. Rev, and dear Mr. Wood: Remain steadfast ia faith. • • • • Yours, in Christ, Nov. 10th, 1866. N. N. P. S. By Mr. R. I drank only four small glasses of wine ; perhaps four and a half, all the afternoon, because he urged me very much. I would not have come to his house, if the train had not left me ONE DECADE A PROTESTANT. 281 behind ; but it bad gone, and I met him accidentally on the street, and as he persisted, that I should go with him, and had to remain somewhere anyhow, I ac- companied him to his house. Yet, I do not desire to have another lesson from you on this subject. A certain priest, of superior standing, had been drinking a little freely, in my congregation, during my absence from home, and in calling his attention to the scandal he ha'd given, particularly to the protestant citizens of the Community, he wished me to drop the matter. Two-thirds of the Catholic priests, even the bishops included, may preach temperance before their people and the public, but they do not practice it themselves. One-third of the priests are drunkards ; another third like to sip, however, endeavor to hide their sins in hypocritical corners ; one-half of the re- maining third speak violently against intemperance in the Church and society, but are not able to do it en- tirely without intoxicating beverages, and only one- sixth of the whole may be in full earnest about this matter ; that is to say, as far as their position in the ministry will allow it. A catholic friend of mine, in M., Elkhart County, Indiana, in his numerous letters from 1868 to 1875, addressed to me, uses about this language : " Since you. Rev. Father, left us, we had six or seven priests^ and all are alike, except one ; they all like whiskey better than honesty. We do not go to the church any more at all, neither I nor wife, nor children, but we worship at home ; please call to see us." 282 SIX YEARS A PRIEST; In a letter of the 12th of January, 1868, he says : " Our priest S., abused me terribly : he called me a lialf devil/' but I replied : '' If I were a half devil, he was a whole one/' He told me then, " I should go to hell!" I answered him : "That I thought I might, for I was afraid, that he was showing us the way/* This may suffice you to see, how it stands with us at present. Cincinnati, 16th December, 1863. Rev, Dear Sir : Take what is voluntarily oiFered to you, and even from persons in the Congregation, of the clergyman to whom you gave such a sharp lesson. Tours, truly, J. B. PURCELL, Archb., Cincinnati. At this time, I was soliciting means for my poor Irish congregations in Indiana, being authorized by the Archbishop of Cincinnati, to do so in the city, but one of his General Vicars, a countryman and friend of mine, opposed my attempts at success, thinking, that the Irish Catholics were a low set of drunkards, and did not deserve to be helped. The Archbishop found out by some means, that my German friend, a venera- ble veteran, and I a young recruit, had pretty lively debates on the nationalities of this country, he con- demning severely, and I defending faithfully, as their pastor, the Irish characters, (my congregational Pats, of course), and for this reason, I suppose. His Episco- pal Dignitary forwarded to me those lines. However, the sooner nationalities in this country cease, the better it will be for the American Unity. ONl^ DECADE A PROTESTANT. 28a Our patriotic citizens have nothing against the study of German, French, and Spanish, because we live ia an age, where the telegraphs of the sea, the engines of the continent, the balloons in the air, and the imme- diate communications of the nations of the earth de- mand the promotion of language and progress, but they are justly opposed to that pernicious habit, which prevails in sectarian schools of large cities, and reli- gious settlements, to make the "• English'^ entirely subordinate to the foreign element. Why ! — These large local settlements in their sectarian bigotry, may one day become dangerous fortifications against American Nationality, and the nurseries of secession- ists and revolutionists. November 17th, 1867. Rev. Mr. Wood : — Because you speak in your lastletter about visiting your old friend, he is rejoicing now, and very gay again. But forgive him his neglect in not writing to you sooner, and his whim of being so changeable and melancholy, and speak, also, a good word for him to your dear little wife, telling her. that J cannot come immediately to see his friends on account of pastoral business, but that he will sit down, put on a pleasant countenance, write her a pretty nice little letter in English, however, hoping, that the Mr. Papa will not become jealous of him. I know, that you will say, good for J , write all you want, ancient friend. Please forgive him that he is entirely lost for society ; in case he should offer you his hand to the 284 SIX YEARS A PRIEST; pledge of an obligation, that he will write oftener, and use these long winter evenings to correspond with you, you will forgive him, won't you? Come without any fear to visit me ; none of my catholics will lay hands on you, and you and I, and also my N., who sends his kindest regards to you, will together pass over the Brockenberg. Now and forever. Your Old Friend. This former fellow-priest wrote me in several of his letters, that he and others intended to leave the Church of Rome ; H. and many others are heretics in their own Church, for he, who is incredulous in one thing, is guilty of all, according to their own teach- ings. And these tAvo hundred bishops, who opposed four years ago, the infallibility of the pope, voted against it, and finally submitted, because they did not wish to be hurled from the Church by an excommuni- cation bull, and lose their lucrative position, are never- theless nothing more nor less than unbelievers and heretics. Their thoughts, arguments, and convictions of mind on this subject, have not changed the least particle on this subject; they see the sun of truth and righteousness, but cover their faces with the palm of their hands, that seeing they may not see. How can you escape the wrath of a catholic God ? March 2nd, 1874. Dear Friend: I rejoice evermore, that you and your wife are well. How are your children ? • ' • ONE DECADE A PROTESTANT, 285 Several of our priests are dead, others have left for ihe convent. • • • Present to your wife my kind- est regards. I am waiting for an invitation for christ- ening your children. Write me or see me personally. JMy church is at H. Street. My residence is No . Antiquus amicus tuus, ^N. N. Why did those priests go to the convent ? because ihey did not keep the state of celibacy. I know of a young priest, who had three wives in the course of ihree years in his holy state of celibacy, and to-day Tie walks with his bishop arm in arm in the Church of Christ. Celibacy is a ruin to the Church of Rome, and a shame to the civilized world. My dear friends, of the catholic ministry, leave the temple of impurity ; if you remain there you will ibe damned. Leave your Church, be married, and lead a life of purity in married state. The pope's teaching, that it is better for a priest to have two con- cubines, than marry one woman lawfully, will not ex- cuse your acts of debauchery, and save your souls from condemnation. God will not save debauchers, drunkards, and cor- rupters of Christianity. Dying, you may take with you on your journey to heaven, a whole bushel of relics, a barrel filled with holy water, an " agnus Dei^ around your neck, a body anointed with ten pounds of chrism, a rosary on each finger, and a papal indul- gence bound to each hair on your head, to keep ofi* the devil, his companions and all their power ; it will do 286 SIX YEARS A PRIEST; you no good, if you have cherished the dens of iniqui- ty during the days of your holy priesthood upon earth. Peter, marvelling at your nonsense, will say : " nescio vos :^' "I do not know you;" you have per- verted redemption into superstition. These number of letters might be largely increased^ yet this will suffice for the present. ADVICE : To those catholic young men, who Msited me during my lecture tours, asking : " Sir, what must we do to be saved?" I reply : " Believe in Bible truths, and pray, cast off superstitions, and obey ; repent, love God and your neighbor with all your heart ; avoid sin ; practice temperance, be virtuous." To those two protestant youths, the one of P., Pa., and the other of C, 0., who wrote to me some time ago, desiring to know, if they could marry conscientiously, a catholic girl, I answer, ''marry them,^' but not by a catholic priest, or you will have to lead a life of misery, for he will never leave, your threshhold, before you have joined his flock, your in- fants have been baptized in his baptismal font, and the country robbed of protestant heirs. " Watch the Jesuits, to prevent the robbery of your families, the moral assassination of your sons and daughters. 0, good Americans, do you suppose they are working for America's glory ? They work for themselves and Rome alone." Beware of Auri- cular confession ! ONE DECADE A PROTESTANT, 28T " Auricular confession is said to be a religious in- stitution, but practically it is made in astute hands, a political instrument, Master of the secrets, of the con-^ science, of the soul of his penitent ; the priest is a more effective tool of despotism, than armed legions." GAVAZZL KEEP THE SUPERIORITY OF SCIENCE IN YOUR HANDS. Protestants, if you will reach the goal in the scientific race, and obtain the palm of fame, continue to love and cultivate '' Literature, Art and Science.'^ The oars, the rudders, the stern, and the whole vessel of scientific superiority has passed away from the- hands of the Romanists in the last two centuries, and has been placed by Providence in your Sanctuary ;. watch, and keep this noble faculty of a favoring Di- vinity. Oh, Rome ! where are thy poets and painters,, thy Statesmen and Doctors, in Germany, England,, New-England States and Canada ? BE HONEST, FRUGAL AND BENEVOLENT, Be honest, that Aristide's period may return, and the public funds be invoked to pay the burial expen- ses of irreproachable legislators. Be honest, ye editors and writers, do not expose the public men of the nation, whose life is pure, whose deeds are just ; do not exaggerate the crimes of those who fail, for here is the weak and vulnerable point of Republican governments. It might lead to a funeral service of a. great nation. Have a heart for poverty, that every 19 288 SIX YEARS A PRIEST; ricli individual may patch the torn coat of some wretchj and feed the children of some unfortunate mother, when the snow-flakes fall, and the Boreas roars ; and in doing so, we may expect, that the public will remember him, w^hen the lightning scoots down destructively upon his warehouses, consumes walls and contents and levels all his fortunes to a heap of ashes; that the American lady may freely study the lesson- books of economy and impress it daily upon her children's minds. May humanity and honesty rule everywhere, confidence erect its throne ; may Heaven be our . light, Providence our guide. Patriotism our pride. May he. who first attempts secession, be cruci- fied, for secession of States is the creation of King- -doms, princes, and despotic tyrants. Be ye honest, frugal and benevolent ! TEMPERANCE. Drunkenness is a great evil in our country and anywhere. The women, indeed, deserve great credit for their faithful labor in this noble cause, and I Ayish, "they would never get disheartened at ruffians' insults. However, it is w^rong, when a man is suspended, by accident, on a tree, and so situated that he may in- stantly lose his life, when in this crisis of life, five .strong men being present, to rescue the sufferer, a sixth one hurries to the scene, crying aloud, with su- perhuman strength : " Stop, I will save him, I will save," confusing somewhat those who might save him. Intemperance, we trust, will be rectified in this nation, ONE DECADE A PROTESTANT. 289 Ibut it requires time. That suspended man must be saved in an instant, or he will lose his life. Here are two duties in coUisionj as it seems. Men of tempe- rance, I advise you, save that suspended man first ; the Union will be very grateful unto you. The tem- perance division may bring some confusion in your own ranks. That rescued man will be thankful for your services, and no doubt assist you in rectifying the dangerous loop-hole of intemperance. DULLNESS OF TIMES. Frequently we hear people complain about the dullness of times. Dullness of times is a blessing to this nation. God's will, it is not the fault of the people, neither of the Republican or the Democratic party, but the necessary result of a bloody war. — Mistoria, MAKE AMERICA WHAT IT OUGHT TO BE. The American people are destined to be the greatest of all nations, if legislators, doctors of science, minis- ters of morals and the hands of industry, make it so ; on the other hand, it will be the greatest curse to humanity, a blot on the pages of history, if discord of nationality or superstition of Christianity should ever gain the Supremacy. PINIS. ^uhlwhe/B ^atice. All information gladly given to Authors in regard to Printing or Publishing Books of all descriptions. Respectfully^ CROCKER'S JPUBLISSIKG SOVSJE. AT THE CLOSE OF THE GREAT CENTENNIAL YEAR We find our little Sabbath Joy, Published once a month, and with its BRIGHT PICTURES AND EASY READING, Asks to be permitted to visit THE VERY LITTLE PEOPLE, Especially those of our Infant Schools. TERMS: One copy ^ Postage pre-paid^ - - - - - - $.30 Ten copies, " - - 2.0O One hundred copies, Postage pre-paid, _ _ > _ 19.00 Liberal reduction to Mission Sunday Schools. (The law requires that the postage on periodicals be pre-paid.) We shall endeavor to make the paper interesting and instructive to older persons as well as the young. The whole of the following month's INTERNATIONAL SUNDAY SCHOOL LESSONS, And a treatise thereon, will be given for the older scholars and . teachers to study up in advance, on the coming Sunday's lessons. SENTD FOR SFJBCIMEN COFIES. Crocker's Publishing House, ic THE SABBATH BELL," A neat little i6 mo. volume of over two hundred pages, printed in large, clear type, without music. Bound in Cloth, 30 cents each, or $25.00 per hundred. Bound in Pasteboard and Paper, Cloth Back, 25 cents each, or $20.00 per hundred. Greater reduction on larger quantities, THE HYMNS MOST USED In all the late publications for the Sabbath Schools of this country, CAN BE FOUND IN THIS COLLECTION. We have re-published this book at the request of several Sab- bath School Superintendents of this and other cities^ being, as they think, one of the Jttost Complete Collections of Sunday School Hymns Now in the market. Just the thing for your Chapel or Mission Schools. CROCKER'S PUBLISHING HOUSE, CLBV^I^AND, OHIO, li JOTTINGS BY THE WAYSIDE," :bij cnocKJEM's :pubzisje[ing sousjs. This work has been purchased hy the House, and is now in press, and the completion of the book is looked forward to with great interest bj those who know the Author, and have seen some newspaper sketches taken from the manuscript from time to time. It is written from the diary of one of" the Pilgrims of the " Quaker City " expedition, that left our shores seven years ago for Europe and the Holy Land ; the same one that Mark Twain accompanied, and on which afterwards wrote his book, "Innocents Abroad." which is well known by every household in our land. The diary was kept on ship-board and land, by diligence iind on horse-back ; in fact all the notable things on a jour-ney of thousands of miles through France, Spain, Italy; and even ■through the busy, crowded city of Cairo, to one of the most cel- -ebrated wonders of the world, the Pyramids of Egypt ; and their return visit to Russia, there being met by the Emperor and his Staff at a private reception given in his palace at Yalta. The book cantains about six hundred pages, and is finely -illustrated. Bound in cloth, $2.50; in Morocco, $3.00, postage included. SIX YEARS A PRIEST, A DECADE A PROTESTANT. BY F. w, woon. As the book contains matters of great importance, and almost every sentence presents deep thoughts and profitable arguments for the American public, we are hardly able to decide what pass- age of his valuable work we shall present to our readers and sub- scribers, for the purpose of inducing the American people to place it by the side of their lamily Bible. The book is written for Pro- testantism as an Evangelical body of Christ's holy religion upon earth, and also designed to be read by the intelligent and liberal class of the Roman Ctaholic Church. It is a book for men who profess religion, and to such who are not members of any church,, for patriots and revolutionists; in one word, for all. A 12mo Stamped in Cloth, $1.50, Post Paid. The work will be published in German at some future time. Crocker's Publishing House, Cleveland, 0; AGBNTS WANTED. "CATHOLICISM II EUROPE AM AMERICA," By FJRED, W, WOOD, Is the title of a work embodjing the VIEWS OF DIFFERENT AUTHORS, Now being compiled, and will follow the book entitled " Six Years a Priest, a Decade a Protestant." The appearance of this work is awaited with GREAT AND MANIFEST INTEREST. It will contain about five hundred pages, and will give a more general history, and the WORKINGS OF THE CATHOLIC CHURCH, And being more valuable as A BOOK OF REFERENCE AND STUDY, Than any work heretofore published on this subject. Due notice and further particulars will be given on its completion. Crocker's Publishing House, TO ^vhom: IX m:^y coisrcERisr. A HIST on T OF WESTERN RESERVE COLLEGE, JBy Mev, CAMItOL CUTLER, njy,, President, The book contains one hundred pages, giving the history for fifty years of one of the largest Western Colleges; its trials and struggles in its early years, and its growth up to the present time. Printed in clear type, on tinted paper, bound in pamphlet form. Price 75 cents, postage paid.