-

THE

<§*fori& antr ^oman f ailtoajj :
0/ wfa'cfc $e Chief Ministers in Church and State and their Ladies
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4T THE TERMINUS OF SOME LINES TIIEIiE IS
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THE
OXFOED AND EOMAN
E AIL WAY: i
THE CHIEF MINISTERS LN CHURCH AND STATE AND
THEIR LADIES ARE DIRECTORS AND MANAGERS.

" Puseyism is enamelled and undeclared Popery."
" They that deny that heretics are to be put to death, ought much rather to
deny that thieves, much rather that murderers, ought to be put to death, for
heretics are so much the more pernicious than thieves and murderers, as it
is a greater crime to steal and slay the souls of men than their bodies." —
Maldonatus, a Standard in the " Royal College " of Maynooth.

THIRD EDITION.

f on&on :
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A SELECT RAILWAY
FOR CONVETINO
people of fashion
TO JEZEBEL'S ENTERTAINMENT.
The Chief Ministers in Church and State and their Ladies are
Directors and Managers.

Among the numerous projects to unite England and Rome
one that for a long time engrossed the public attention, was a
Railway direct from Oxford to "The City of Seven Hills"
with Branches from all parts of the Country. Several gentle
men connected with the University of Oxford projected no less
than " ninety " Lines, all, however, conducting to the same
Terminus — " The House of the Strange Woman." Dr. Newman
was for some time considered the Chief Engineer, and went to
Rome to consult the Oracle of the Jesuits as to the best route.
A great difficulty in the way was the crossing of the Channel,
but some Professors and Bishops evinced very considerable skill
in constructing a Via Media and a sort of Ports Asinorum,
which have answered their purpose admirably. The various
Departments of this great Scheme are now actively worked by
various Orders of Anglican Priests, Monks, Sisters, Courtezans,
Domestics, Penny-a-liners, and the various battalions of the
Papal Brigade. The Shares are at a high premium, and no
other modern undertaldng has commanded so large a share of
the patronage of the Government. But as the best authorities
have reported that Jezebel's wine and condiments are adul
terated and poisonous, and as no Company worthy of credit will
insure the Passengers against accidents and death, on account
of the " Sure word of prophecy " predicting its awful end, the
continued prosperity of the Line is threatened, and it is said
that its failure will involve many in perpetual ruin.

&fye dttrb ana *§amm gailfoag:
C%ie/" Ministers in Church and State being Directors.

" Whatever pity one's charity might excite, I am not disposed to give to
those miserable teachers of Ritualism the credit for either honesty or sin
cerity. These Traitors to their Ordination Oaths are permitted to betray a
cause which they have sworn to defend, and to pass as good and devoted
men while acting in a manner which would bring down eternal disgrace
on any officer in the army or navy, or in any profession but in the Church."
—Extract from a Speech by A. A. Shaw, Esq., at the Annual Meeting ofthe
Protestant Electoral Union, London, May 29, 1867.
"D OMANISM embodies both the subtlety and the malice of the
J-l' " Old Serpent." It defiles its victims before it destroys
them. Ritualism is that form of Romanism which best suits the
present condition of the English people who have, to a grievous
extent, ceased to be Protestant, and are but too ready to
indulge in the " pomps and vanities" which they solemnly pro-.
mised to "renounce." The development of the Ritualistic System
has kept pace with the luxury and corruption of the people ;
80 that we have now, in many of our Churches5 " the prophe'qies
of that woman Jezebel" as a substitute for "the lively. oracles
of God," and heathen and theatrical ceremonies and songs in
the place of Christian worship. The Ritualists can boast of
mitred heads and princes of the blood, and among their leaders
are Traitors and Conspirators using the power and influence
they obtained as Protestants to betray and destroy Protestantism.
Every Christian Philanthropist ought, therefore, to expose
and resist, to the utmost of his power, the blasphemy, malice,
and scheming treachery of these adversaries of God and Man.
To those who are thus disposed the following pages will, we
trust, be a welcome and useful auxiliary.
It was our culpable ignorance of Romanism that prepared
the way to bring in Ritualism, and the idolatry and will- worship
which the Church of God has permitted to be mixed up with
the profession of the Christian religion, have resulted in
present calamity and threatened ruin. The " prophetess
Jezebel" has become " the Mother of Harlots," but those who
yield to her "flattery and fair speeches" must " receive of her
plagues."

THE " MOMENTOUS OBJECT " of the RITUALISTS,
And a Summary of their Doctrines.
Her Prophets are light and treacherous persons : her Priests have polluted
the sanctuary, they have done violence to the law. — Zeph. iii. i.
In the year 1841, the Puseyite Conspirators avowed their
object to be the " im-Protestantizing of the National Church."
In the British Critic of July of that year we read as follows : —
" It ought not to be for nothing ; no, nor for anything short of some
very vital truth : some truth not to be rejected without fatal error, not
embraced without radical change, that persons of name and influence
should venture npon the part of ecclesiastical agitators ; intrude upon the
peace of the contented, and raise doubts in the minds of the uncomplain
ing ; vex the Church with controversy, alarm serious men, and interrupt
the established order of things ; set the father against the son, and the
mother against the daughter, and lead the taught to say, ' I have more
understanding than my teacher.' All this has been done : and all this is
worth hazarding in a matter of life and death ; much of it is predicted
as the characteristic result, and therefore the sure criterion, of the truth.
An object thus momentous we believe to be the un-Protestantizing (to use
an offensive but forcible word) of the National Church ; and accordingly
we are ready to endure, however we may lament, the undeniable and, in
themselves, disastrous effects of the pending controversy  "We can
not stand where we are, we must go backwards or forwards ; and it will
surely be the latter. It is absolutely necessary towards the consistency of
the system which certain parties are labouring to restore, that truths
should be clearly stated which as yet have been but intimated, and others
developed which are now but in the germ. And as we go on, we must
recede more and more from the principles, if any such there be, of the
English Reformation. ''
Ten years later, 1851, Dr. Longley, then Bishop of Riptm,
published the subjoined summary of their Doctrines in a letter
to the Parishioners of St. Saviour's, Leeds : —
" I had the most convincing proof that the system of confession, as
practised at St. Saviour's, was but a part of a general system there carried
out, which, if allowed to proceed unchecked, would over-ride the Refor
mation of the sixteenth century, and turn the Articles of our Church into
a dead letter. Strong as my convictions on this subject, might have been
before, I never could arrive at such tangible proofs of it as have recently
been discovered.
"The following is .a summary of the doctrines which I now ascertain
to have been preached and taught at St. Saviour's within the last few
months, and of which I have written evidence under the hands of the
preachers. " 1. That it is the duty of each member of the congregation to go to
the priest for confession and absolution before he receives the Holy
Communion. " 2, That there are seven sacraments of the Church.
" 3. That the communion table is the throne of God, and the Lord's
Supper the sacrifice of the altar.

*' 4. That no one can be considered a faithful minister or member ot
the Church who does not preach or practice the duty of praying for the
souls of individuals departed, that Jesus may have mercy on them.
" 5. That the great misery of the sinner is losing the intercession of the
saints and the aid of the sacrifice of the altar (no mention being made of
the intercession of the one Mediator between God and man.)
" 6. That penance is the means of forgiveness of actual deadly sin.
" 7. That deadly sin, after baptism, must end in a spiritual death, unless
penance be resorted to, and unless persons confess their sins to one of
Christ's physicians, by which is meant a priest.
" S. That after the consecration of the elements, the bread is no longer
bread, the wine no longer wine — but the body and blood of Christ.
" And the clergy of St. Saviour's, practically carrying out this teaching,
did last year celebrate with extraordinary solemnity the Romish festival
of Corpus Christi.
" I may also add, as I have before stated, that from St. Saviour's, in the
autumn of last year, there issued an invitation to yield submission to the
Pope." — (Letter to the Parishioners of St. Saviour's, Leeds, by the Bight Rev.
the Lord Bishop of liipon. London, Rivington, 1851. pp. 49, 50.)
From this summary it is obvious that if the objects of the
Ritualists are carried out, the result must be the estrangement of
Englishmen from the God of their fathers, and their subjugation
to the Pope of Rome — the Vicar of Satan upon earth. The
Confessional — the Council Chamber wherein they concoct their
dark schemes, and the Oracle whence they issue their direc
tions — we will treat of in another chapter.

THE CONFESSIONAL, or " Jezebel's" Reception Room.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted
her face, and tired her head, and looked out at a window.— 2 Kings ix, 30.
And the woman was arrayed in purple and scarlet colour, and decked with
gold and precious stones and pearls, having a golden cup in her hand full of
abominations and filthiness of her fornication : And upon her forehead was
3, name written, MYSTERY, BABYLON THE GREAT, THE MOTHER
OF HARLOTS AND ABOMINATIONS OF THE EARTH.— Rev. xvii. 4, 5;
see also Rev. ii. 20.
The wickedness of Popery — Romanism and Ritualism — is
its protection. And of no part of the System can this state
ment be more truly affirmed than of the Confessional. The
Confessional — whether Romish or Puseyite — is a subject so
indecent in its details, so demoralizing in its influence, and so
blasphemous in its pretensions, that but few persons of refined
taste have been found able to expose it before a public audience,
and none but just and pure-minded men dare do so. With
both Ritualists and Papists Confession is Compulsory and Auricu
lar, that is, the "penitent" must whisper into the Priest's ear

6
the alleged offence, instead of confessing it to the party
offended. The Priests use the Confessional to obtain the secrets of the
individual, the household, or the State. They use it to corrupt,
pervert, and enslave their victims — to satiate their own lust,
avarice, ambition, and malice. It is " the Church's " closet for
pry, intrigue, and " ambiguous familiarity."
Mission Priests are occasionally employed to ensnare those
who may have eluded the grasp of the local Priest, and to
destroy any independence that the ordinary Priest has been
unable to crush. By subjecting their " penitents " to a
" General Confession " they can easily ascertain the whole
tenor of their life. The knowledge that the Mission Priests
thus acquire is easily imparted to the Parish Priests, under the
seal of Confession, of course ! and many who could not be
caught directly, are by this indirect means securely snared.
Knowing the virtues, failings, dispositions, and relations of
the " Penitents," their Confessors can easily make them their
victims or their agents.
The following opinions of eminent Christian Ministers
respecting the Confessional will give the reader an idea of its
nature, character, and objects. Its exposure has now become
an absolute necessity, if we would protect the innocent from
perversion and from the judgments that fell upon the " cursed
woman" whose name stands at the head of this chapter, and
whose vicious intrigues brought such desolation on Israel.
The Venerable Archdeacon Sinclair, Vicar of Kensington, in
his " Charge" to the clergy of Middlesex, May, 1867, says':—
" With regard to morals, I have long been of opinion
that the principles inculcated by Popish teachers, in writings
widely circulated and continually quoted as of the highest
authority in that church, are not sufficiently held up to
reprobation ; and that we thus put aside a formidable weapon
offensive and defensive, which the God of truth and purity
has put into our hands, and of which, for the security of
our people, it is our duty to avail ourselves. In reference
to the Seventh Commandment, I may observe that there is
scarcely any abomination which these fomenters of evil
(Romish casuists) do not justify or extenuate. In the worka
of Antonius Diana alone there are passages relating to
adultery, fornication, and lasciviousness of every kind, which
almost exceed belief; and it is a melancholy fact, that, hateful

as are the maxims of Romish casuists on this subject, the
QUESTIONS WHICH IT IS THE DUTY OF CONFESSORS TO ASK ABB
still more atrocious." — Morals of the Church of Bome.
Dr. Cumming says : —
" So foul ib the whole system of the Confessional — I wish I could get
language strong enough for it — that the very reason people do not know it,
is that no people dared to read it aloud. Its very pollution is, in this Pro
testant country, its protection. Yet every priest, as I can prove, must read
and study it, and catechise male and female, married and single, accord
ing to it. If it could be read in the hearing of the people, I believe all
England would rise in one fierce outburst of indignation against that vile
system whieh has carried pollution so far as to have consecrated it.'' —
Destiny of Nations, p. 199.
Dr. Campbell says : —
» " Before mankind can receive the doctrine of Auricular Confession, the
light which is in them must first be darkened. Till reason be utterly
blinded, and conscience either seared as with a hot iron or surrendered
to the keeping of the priest, it is impossible for this institution to obtain
general currency. It is the perfection of iniquity. Its history, after ita
complete establishment, is one of unmingled infamy. Had the spirits of
Pandemonium consulted together by what means they might best create
on earth a preparatory school for the great work of turning men into
devils, they could have hit upon nothing so adapted as Auricular Confession
in the hands of a Godless priesthood, the priest himself being intended to
occupy the highest place, and to become the chief fiend '." — Popery, Ancient
and Modern, pp. 115 — 117.
Rev. W. Hogan says : —
" There is among the creeping things of this earth a certain noxious
and destructive animal called Anaconda. It is recorded of this animal —
foul, filthy, and ugly as he is — that when he is hungry aud seizes upon an
object which he desires to destroy and subsequently to devour, he takes it
to his den or place of retreat. There, at his ease, unseen and alone with
his prey, he is said to cover it over with slime, and then swallow it. I
now declare most solemnly and sincerely, that after twenty-five years in
full communion with the Roman Catholic Church, and officiating as a
Romish priest, hearing confessions and confessing myself, I know not
another reptile in all animal nature so filthy, so much to be shuuned and
loathed, and dreaded by females, both married and single, as a priest or
bishop who practises the degrading and demoralising office of Auricular
Confessor." — Auricular Confession and Nunneries.
Dr. Miller says : —
" I will meet in the largest hall the metropolis can afford, any Romish
Cardinal, Archbishop, Bishop, or Priest, in the presence of the men of
London, and I will ask these Cardinals, Archbishops, Bishops, or Priests,
to translate in the ears of these men — husbands with wives and daughters
— the questions in which they are indoctrinated, and whether these hus
bands and fathers would subject their wives and daughters to these
unutterable and disgusting investigations. I say, with the most perfect
sincerity, both in the sight of God and of my fellow-men, that until I saw

8
a book which was published in vindication of an epithet applied to i tn a
teachings of Maynooth, I had no conception of the wickedness of wnicri
the human heart is capable ; I had not an idea that sin could take such
ingenious forms ; I had not an idea that the varieties of filthiness were
so "varied." — Lecture in St. James's Hall.
Rev. R. J. M'Ghee says : —
" If ever the devil invented a system to debase, degrade, demoralize,
seduce, and lead unto ruin men and women, the victims of his dark delu
sions, it is the system now avowed and defended by men in our Church,
for which no language can supply an epithet— the Confessional of the
Church of Rome." — Letter to Dr. fait.
Dr. M'Neile says : —
" Of Vasquez, Viva, Cajetan, Dens, Liguori, and others, it may be truly
said, ' Evil communications corrupt good manners.' Their dissertations
on the Commandments, their sliding-scale of sin, their doubts expressed
and solved, their probabilities advanced and retracted, their balancings
apologetic of dishonesty and suggestive of indecency, their proficiency in
both the arts ascribed to the celebrated Roman conspirator, simulalio et
dissimulatio, all these resemble the training of fiends for the destruction of
men's souls, and not the thoughts, and principles, and practice of a priest
hood established by the Lord Jesus Christ.
" Much of what I have referred to has hitherto been kept in the
Monkish Latin in whieh it was originally written; but the time may
come when it will become our bounden though painful duty to rouse the
indignation of Englishmen at the expense of their modesty by trans
lating and circulating some of the contents of that charnel-house." — The
Confessional. Canon Stowell says : —
" The Protestant has freedom in his mien, it burns in his look, it is
stamped on his brow, it is written in the fire of his unquailiug eye. You
can tell at a glance the Papist who has gone willingly to the Confessional,
for the practices of the dark den of the Confessional have left him a
broken, crushed, degraded being. I cannot feel myself free to think that
any Englishman will ever go himself, or allow his wife or daughter to go
to that slaughter-house of freedom and purity. And the Clergyman who
dares to drag that loathsome Auricular Confession into the Church of
England, ought to be hooted out of society." — Lecture at Leeds.

THE PTJSEYITE HECTOR AND HIS SCHOOL;
Or, the Roman Wolf and the English Lambs.
For I know this, that after rey departure shall grievous wolves enter in
among you, not sparing the flock. — Acts xx. 29.
The National Standard of August 28, 1858, informed ita
readers of the following " important and alarming facts" com
municated, unsolicited, to several well-known and esteemed

clergymen, by the Rev. Edward Randall, formerly Curate of
Lavington. The Rectory of Lavington is in the gift of Dr.
Wilberforce, as " Squire of Lavington," and it was from this
Church his brother-in-law, Dr. Manning, seceded to the Church
of Rome. On the Doctor's secession, the Bishop of Oxford
presented the living to the Rev. Richard W. Randall, son of
the Bishop's Chaplain. The statement is as follows : —
" The Rector of Lavington, during the time that Mr. Edward Randall was
his Curate was guilty of gross violations of the Rubric, and of sundry most
nnchurchmanlike irregularities. For instance, it was his habit to cross
himself during Divine Service, to make the sign of the cross upon the
water at Baptism, to mix water with wine at the Eucharist, and to bow
to the elements after consecration. These, of course, are Romish practices,
for the use of any one of which the Rector of Lavington ought to have
been suspended. But what we are now about to mention is of still greater
importance. On one occasion Mr. E. Randall, while catechising the
children at the School, asked them what other name there was for the
Lord's Supper. To his astonishment, they answered "The Mass." Upon
his remarking, that that was the name the Pope called it by, they informed
him that they had been so taught by the Rector. He then asked them,
how many Sacraments there were. They answered " Seven," and
enumerated the Romish Sacraments. He called upon the Rector, and
informed him of what the children had said, and of the manner in which
he had corrected them. The Rector rebuked him, and expressed his
determination to go to the School, and unteach the Curate's instructions.
He assured him, moreover, that his teaching in reference to the Seven
Sacraments had been approved of by the Bishop of Oxford, who heard
him so catechise the children publicly in Lavington Church.
" A few days afterwards on Mr. Randall going into the School again,
during the Rector's absence from the parish, the Schoolmaster put into his
hands a paper containing what are evident translations of the Romish
definitions of the so-called Seven Sacraments. This paper was in the
Rector's handwriting, and was subsequently forwarded by Mr. Randall to
the Bishop of Chichester, with an affidavit from the Schoolmaster that it
had been given to him by the Rector, in order that its contents might be
taught to the children.
"The Bishop wrote to the Rector for an explanation. This was given;
and it satisfied him. No steps were taken by the Diocesan to expose this
treachery : on the contrary, he sided with the Rector, and took a strong
part against the Curate, threatening to withdraw his license if he did not
resign his Curacy immediately !
" About the same time, efforts were made in other quarters to induce
Mr. Randall to leave the country. He was a damaging witness against
the Romanizing conspirators, and it was important that he should be got
out of the way. A quasi offer was made him of clerical duty in Australia.
We can state, positively, that as soon as Mr. Randall had made known the
above facts to the Bishop of Chichester, he received three letters in one day —
one from the Rector, requesting him to give up the Curacy ; another from
Archdeacon Randall, father of the Rector, recalling a Testimonial which
he had .recently given him ; a third from the Bishop of Oxford, recalling

10

a Bimilar Testimonial which he had given him as Squire of Lavington,
For the present the Curate is silent. He has subtle and influential
enemies to deal with. The party whose proceedings he has exposed are
unscrupulous and malignant. To blacken character, to impugn the
veracity of brethren, to tamper with witnesses, to conceal or garble facts,
to dissemble, and to trifle with truth, are arts with which Tractarianism
is, unhappily, too familiar.
"The following is the copy of the Document given by the Rector of
Lavington to the Schoolmaster, to be taught to the children. We place it
in parallel columns with the words of Romish authors, of which it appears
to be all but a literal translation. We have only to add, that this paper,
together with other Documents, containing the proofs of Mr. Randall's
allegations, have been placed by him in the hands of a well-known Lay
man in London, in the presence of the Clergymen before referred to.

The Rector of Lavington.
"1. Baptism is a Sacrament insti
tuted for the spiritual regenera
tion of men, which is performed
by the washing of water with
the expressed invocation of the
Holy Trinity."
" 2. Confirmation.
A Sacrament, in which, by the
laying on of hands, according to
the prescribed form, fresh
strength is given to the bap
tised, that they may believe
firmly, and more constantly and
bravely contend for the faith."
" 3. Eucharist.
A Sacrament of the new law
instituted by Christ Our Lord
for the heavenly nourishment of
our souls, in which the Body and
Blood of Christ are truly and
really present under the form of
bread and wine."
•'4. Penance.
A Sacrament instituted for the
forgiveness of Sins after Baptism
by the absolution of the Priest.''
" 6. Extreme Unction.
A Sacrament of the new law con
sisting of unction with oil, and
the Prayer of the Priest, whereby
salvation of soul is conferred on
a Christian grievously sick, and
even health of body if that be
good for his soul.''

The Church or Rome.
1. Sacramentum a Christo Domino
institutum, in quo per ablutionem
exterioris corporis sub invocatione
Sanctissimse Trinitatis homo spi
ritualiter regeneratur. — Dens' The
ology, vol. v., p. 150.
2. Commune et usitatius illud nomen
accessit ab effectu suo in quantum
per illud datur robur spirituale
quo baptizatus confirmatur et ro-
boratur ad confitendum et glorifi-
candum nomen Domini Jesu Christi.
— Catech. Romanus, numb. xvii.
de Confirm.
3. Ordinarie definitur sacramentum.
a Christo Domino institutum quod
sub speciebus panis et vini conse-
cratis continet corpus et sanguinem
Christi ad spiritualem hominis re
fectionem. — Dens' Theology, vol. v.,.
p. 253.
4. Est Sacramentum novse legis quo
(baptizatis relapsis, contritis, con-
fessis) a sacerdote jurisdictionem
habente impenditur absolutio pec
catorum. — Dens' Theology, vol. vi.
5. Est Sacramentum in quo infirmus
oleo sacro a sacerdote inungitur
sub prsescripta verborum forma ad
sanitatem mentis et corporis. 
Dens' Theol., vol. vii., pp. 90, 91.
Effectus est mentis sanatio, et
inquantum autem expedit, ipsius
etiam corporis. — Dens' Theoloe-v
vol. vii., p. 7. *}*

11
" 6. Holy Orders. 6. Est Sacramentum novae legis quo
A Sacrament of the new law, in spiritualis potestas conf ertur, etc.
which spiritual power is given to —Dens' Theol., vol. vii., p. 36.
the ordained.''
"7. Matrimony. 7. Sacramentum novae legis in quo
A Sacrament of the new law in vir et mulier legitime contrahentes
which a baptised man and wo- conjunguntur. Legitime, i.e., inter
man mutually give themselves legitimas personas, i.e., quod inter
each to the other to live together baptizatos contrahitur. — Lbid.
continually." See the whole case fully stated in a Tract entitled The
Lavington Case. Hatchard, 1859.

" TO LET ;"
Or, " Selling My Soul to Whoever would Buy."
Looking diligently lest any man fail of the grace of God ; lest any root of
bitterness springing up trouble you, and thereby many be defiled. Lest there
be any fornicator, or profane person, as Esau, who for one morsel of meat sold
his birthright. — Heb. xii. 15, 16.
Circumstances of daily occurrence are more provocative
than formerly of observations on the conduct of those in
power. Indeed, it is the opinion of some that the exaltation
of base persons to places of power and trust, with the mal
administration consequent thereupon, must bring authority into
disgrace, and ultimately force anarchy upon the Nation —
Church and State.
We have heard that on one occasion the Bishopric of London
was vacant. It was well known that the late Bishop had
screened traitors and grieved good men. The question as to
who the future Bishop should be was talked of at the Royal
table. The Bishop of Oxford, Dr. Wilberforce, suggested that
his brother-in-law, Dr. Manning, should be advanced to that
post. Prince Albert did not consider him the proper person.
The Evangelical views and common sense of Dr. Tait, and the
sympathy of the Royal pair for his trouble, secured to him
the Bishopric. Dr. Manning, disappointed, turned from Lon
don to Rome. On a subsequent occasion, the Prince remarked
to the Bishop of Oxford that he thought they had made a
good choice in selecting Dr. Tait, seeing that Dr. Manning
had forsaken the Protestant Church. The Bishop is said to
have warily replied, Had Dr. Manning been made Bishop of
London, he might still have remained in the Anglican Com-

12

munion. The Prince, it is said, never afterwards had confi
dence in the man who could recommend such a policy. Would
to God that "Albert the Good" were the only man having
occasion to mistrust Dr. Wilberforce and his friends !

TWO CHARACTERS:
The Bishop of Oxford and a Bishop of Souls.
Choosing rather to suffer affliction with the people of God, than to enjoy the
pleasures of sin for a season ; esteeming the reproach of Christ greater riches
than the treasures in Egypt : for he had respect unto the recompence of the
reward. — Heb. xi. 25, 26.
The following painful disclosures were made public at the
annual meeting of theReading Protestant Association inl867by
the Rev. J. Acworth. Addressing a highly respectable audience,
he said that "The worst errors of Rome — a human Mediatorial
Priesthood, Absolution, the Confessional, Vows of Celibacy,
the Lord's Supper a ' Propitiatory Sacrifice,' the bread to be
reserved and put into the mouths of the dying as a passport —
not indeed ;to Heaven, but to Purgatory — doctrines which our
Fathers went to the stake rather than accept, and which our
Articles denounce as ' blasphemous fables and dangerous
deceits ;' and our Homilies as an ' idolatry to be abhorred of all
faithful people ' — these doctrines are boldly defended before
Royal Commissions ; and openly taught in our colleges, our
churches, and our very cathedrals.
" We have even a Society in the very bosom of our Church,
patronised by the Bishop of this very diocese, and with a Branch
in this very town, whose avowed object is to bring us into union
with Rome.
"The Romanists have indeed put forth all their energies, but
their influence is as nothing in comparison with that of some
who come to us in sheep's clothing, professing to be loyal and
devoted members of our Church, nay, denouncing all those who
oppose them as little better than schismatics.
" These have been well described as ' A recruiting depot for
the Church of Rome kept up among ourselves,' and almost
every defection from our ranks is due to their influence.
" Among the most prominent members of this party is the
author of the Eirenicon. ' S. G. 0.' says, ' Hfe has done more
mischief to our Protestant Church than any man living.'

13
" I have no doubt that Dr. Pusey has done incalculable mis
chief. He has openly advocated union with Rome. He has
republished Tract 90, of whichit is not too much to say that, if
itsprinciples were generally adopted, confidence between man and
man would cease, and business itself come to a stand-still. He has
publicly defended the demoralizing Confessional ; and has had
the hardihood to avow that he has for more than twenty years
taught the youthful members of our Church to resort to him for
that absolution from sin which even the Jews recognized it was
God Almighty's prerogative to grant.
'¦Dr. Pusey is indeed a dangerous man. But there is one more
dangerous still. It is the Bishop of this very diocese — the
son of William Wilherforce !
" Not many months ago, in the House of Lords, Dr. Wilher
force expressed his surprise that anyone should accuse him of
Romanising tendencies. He was, he said, ' a moderate man,'
occupying very much the position in the Church of the judicious
Hooker. But res non verba — deeds not words. Let us try the
Bishop by this test.
" He has established, close to his own gates, a College where
young men are specially prepared for the work of the ministry
There is a chapel attached to the college. You have all seen
a list of its furniture. Had you seen it about ten years ago would
it ever have occurred to you to doubt that it was the inventory
of a Popish Chapel ?
"Who is the principal of the College? Is he too ' a moderate
man ?' Is he not that very Mr. King who made himself con
spicuous at the late meeting of the Reading Branch of the
English Church Union, where there was a procession with
crosses and banners, and a " high celebration" with ablutions,
and other ceremonies foreign to our Protestant Services ?
" This is the man whom the Bishop of Oxford selects to-
mould the minds of our future clergy !
" I might next draw your attention to the extensive and ex
cessive Ritualism of the diocese, and to the fact which the-
organs of the party have not failed to notice — that the men
whom the Bishop has most delighted to honour are those who,
in doctrine and in ritual, have gone nearest to Rome.
" I might advert to his advocacy of schools with crucifixes,
confession, and other Romish peculiarities ; but I fear to ex
haust your patience, and will therefore pass on to circumstances-
that have occurred in the last few months.

14
" We have long been familiar with a cross attached to a sig
nature as the distinguishing mark of a Romish prelate. Wehave
lately seen it appended to the signature of the Bishop of Oxford
in connection with a photograph in which he appears holding
up a crozier, and giving a blessing in the attitude of a Romish
Bishop, and, if I mistake not, of the Pope himself.
" The parish in which I lived and paid church rates I found
infected with Ritualism. This fact I brought under the notice
of the Bishop, who had publicly expressed his thankfulness that
his diocese was free from this plague.
"A month passed without any movement on the part of the
Bishop, so I carried my complaint before his superior, the
Archbishop of Canterbury, in a printed letter in which no one
has even pretended to find a disrespectful word.
" Twenty-foar hours after its publication the Bishop wrote to
me as follows : — " 'Cuddesdon, May 25th, 1866.
" ' Rev. Sir, — I withdraw the permission I gave you to officiate in this
diocese, and require you to surcease from doing so until you have obtained
a renewed permission from me. — Yours truly,
(Signed) '"S. OXON.'
" This is the man who said lately in the House of Lords that
' The English people never had borne, and he trusted never
would bear, the semblance of persecution !'
' Listen to his late charge ! ' How are the introducers of
Ritualistic rites to be treated by us ? Not, I venture to say at
once, with harshness and reproach ! Not with unloving
severity ! Not with undistinguished condemnation ! Not
with unbrotherly suspicions ! These are not the weapons of
Christian men ! By these Christ's truth cannot be advanced.'
'• Truly, ' the voice is Jacob's voice, but the hands are the
hands of Esau.'
" But I would this were the worst ! The Bishop's tyrannical
conduct was freely commented on at the time in the Oxford
papers, as the result of a fit of passion ; and no attempt was
made to deny the charge, or to insinuate that I had committed
any other offence than writing to the Primate.
"But, some months afterwards, when the matter was again
taken up by the Times, the Daily News, and other papers, the
Bishop had recourse to what have been well called ' The
Infernal Machines of Modern Ecclesiastical Warfare ' 
defamatory letters marked ' secret and confidential.'

15
" One of these he sent to a clergyman of high standing in
Dorsetshire, who told a friend of mine he would take an early
opportunity of showing his' lordship his estimate of its contents
by asking- me to preach for him.
"At length, nine months after the inhibition — when the cir
cumstances attending it might be supposed to be in some
measure forgotten — the Bishop wrote another ' secret and con
fidential' letter to the Editor of the Record, asking him to state
that ' it was not for pointing out flagrant instances of Ritual
that he had forbidden my ministrations in his diocese.'
" The moment this paragraph met my eye, I wrote to the
Editor as follows : — " ' Farrs, Winborne, March 8, 1867.
" ' Sir, — My attention has just been called to a paragraph in your paper
of the 5th, to the effect that the Bishop of Oxford has informed you " it
was not for pointing out instances of flagrant Ritual, that he forbade my
ministration in his diocese." This may mean that the instances of Ritualism
of which I complained in my " letter" to the Archbishop were not flagrant,
but it seems rather to be intended to intimate that it was not for the
latter, but for some other offence, that he forbade my ministrations. If
so, let him speak out distinctly, and I promise to answer him,' &c.
" Whereupon, ten days afterwards, the Editor himself wrote
a stinging criticism on the Bishop's conduct, beginning with the
words — ' The Bishop of Oxford's inhibition of Mr. Acworth
still remains a scandal to the Church, and a blot on our
episcopate,' and concluding as follows : —
" ' The Bishop of Oxford having employed our columns in suggesting
insinuations against Mr. Acworth, by contradicting the statement that
that clergyman was inhibited for reasons connected with the exposure of
Ritualism, we have the less scruple in complying with the desire expressed
by the friends of Mr. Acworth that the Bishop should, through the same
channel, be publicly challenged to assign his reasons for what appears to
be so hasty and unreasonable an exercise of arbitrary and irresponsible
episcopal power. Should his lordship remain silent, he must excuse us if
we draw our conclusions on the merits of the case.'
" Six months have passed away since this was written, and
the challenge is still unanswered !
" But is it, you may ask, to avenge my private wrongs that I
¦expose the Bishop's behaviour ? God forbid ! Those who
know me could tell you that the inhibition has made no change
whatever in my feelings towards his lordship ; and that for
many years back, I have on public grounds declined every
invitation I received to meet him in private.

16
" It is not as my own enemy that I attack the Bishop of Ox
ford, but as the arch-enemy of Protestantism; as the man who,
above all living men, 'troubles' the Church ' and would per
vert the Gospel of Christ.'
" Is it not true charity to strip the sheep's clothing from the
wolf, and to warn our comrades to stop their ears against that
melodious voice that would bewitch them to their ruin ?
"There are many now, as of old, who would cry 'Peace,.
peace ! ' when there is no peace !
" Because the plague has not yet seized on their own parish,
or their own household, it is too soon they think to take pro
ceedings against it ! Let me tell you, my friends, it may be
nearer you than you imagine. I was told last week, that a
neighbour of mine had remonstrated with his clergyman for
advocating the Confessional, and received this answer, — ' You
need say nothing as to that, for I have confessed your wife and
daughters for the last three years !'
" But there are some who admit that the danger is imminent,
yet they would have us sit still, waiting for the Bishops, or the
Legislature, or for some person or event which may, or may
not, come to their rescue. My friends, God helps them who
help themselves ! When ceremonies, such as neither they nor
their Protestant forefathers had seen, were introduced into the
church of Atherstone, the churchwardens asked for no faculty,
but with their own hands removed the Romish gew-gaws.
" Believe one who has seen some service ; if you would be
followers of the ' noble army of martyrs,' of ' the glorious
company of the Apostles,' you rhust be content to be sometimes
spoken of as disturbers of the peace — nay as ' those who do
exceedingly trouble the city.'
After reading the above we think that, if Englishmen resume
their Protestantism, the day will not be far distant when such
men as Pusey and Wilberforce will be estimated by all at their
proper value — and when " the garments " that now " deceive "
will be rent from off their unhallowed persons, and their irre
ligious blasphemous characters will stand unmasked.
Let Englishmen teach their children the use of the bow and
this song of their fathers : —
" We are the sons of sons that bafHed
Crowned and mitred treachery ;
They defied the field and suffered
For their birthright : so will we."

17
HIRELING PASTORS and POISONOUS PASTURES.
Seemeth it a small thing unto you to have eaten up the good pasture, but ye
must tread down with your feet the residue of your pasture ? and to have
drunk of the deep waters, but ye must foul the residue with your feet ? —
Ezek. xxxiv. IS.
It cannot be denied that the manner of obtaining " the cure
of souls" in a Parish in the Na-iional Church is sometimes
very objectionable ; and that possession of such " cure" gives
the person, if a traitor, great power for mischief. Advowsons,
Benefices, &c, have been sold to the highest bidder ; and
Cardinal Wiseman, or any other agent of Rome with sufficient
brass, has thus had an opportunity of corrupting and pervert
ing whole Congregations. The Rev. J. C. Ryle, in a letter to
the Record on " Church Reform," dated Stradbroke Vicarage,
Dec. 2, 1869, says : — " I have said nothing about the sale of
livings. I hold that it deserves unmitigated condemnation. A
system by which the cure of souls can be sold like a flock of
sheep or a drove of pigs, is simply a disgrace to the Church
which tolerates it and to the country in which it takes place."
Patronage, used for party or political purposes, or given as
"the reward of iniquity," or "the wages of unrighteousness,"
is frequently the source of much evil.
Cowper gives us, in the following lines, a life-picture of one
of these Hireling Pastors : —
" When nations are to perish in their sins
"Pis in the Church the leprosy begins ;
The pkiest, whose office is, with zeal sincere,
To watch the fountain and preserve it clear,
Carelessly nods and sleeps upon the brink,
While others poison what the flock must drink ;
Or waking at the call of lust alone,
Infuses lies and errors of his own.
His unsuspecting sheep believe it pure ;
And, tainted by the very means of cure,
Catch from each other a contagious spot,
The foul forerunner of a gen'ral rot.
Then Truth is hush'd that Heresy may preach ;
Then all is trash that Reason cannot reach ;
Then God's own image on the soul impress'd
Becomes a mock'ry and a standing jest:
And Faith, the root whence only can arise
The graces of a life that gains the skies,
Loses at once all value and esteem,
Pronounc'd by greybeards a pernicious dream :
B

18
Then Ceremony leads her bigots forth,
Prepar'd to fight for shadows of no worth ;
While truths on which eternal things depend,
Find not, or hardly find, a single friend !
As soldiers watch the signal of command,
They learn to bow, to kneel, to sit, to stand ;
Happy to fill Religion's vacant place
With hollow form, and gesture, and grimace."
The following is a portion of the " poisonous pastures" on
which they fed their flocks, and which was imported direct from
Maynooth and Rome. The extracts are from the published
Sermons of the Rev. Patrick Cheyne, Aberdeen : —
" When I speak of the Real Presence, I mean as the Church means,
that after consecration, whole Christ, God and man, is really, truly, and
substantially present in the Eucharist, under the form of bread and wine."
" We say, first, that Christ is present in the Eucharist truly — that is, not
in figure ; secondly, we say, He is present really — that is, not simply to
faith; thirdly, we say, He is present substantially — that is not virtually
only, by some operation, virtue, grace, or power, diffused from His sacred
body. Christ is present, not in figure, nor to faith, nor in virtue and grace,
but in Himself, in His whole person, in that very body which He took of
the Blessed Virgin, and united to His Godhead, and which suffered on the
cross, and rose again.''
" The sacrifice in the Eucharist is substantially the same as the Sacrifice
of the Cross, because the priest is the same in both, and the victim is the
same in both. On the cross He offered a bloody sacrifice through death,
but He is now offering Himself an ever-living victim without shedding of
blood ; and so in the Eucharist, by the ministry of the priest, He is offer
ing Himself an unbloody sacrifice, under the form of bread and wine.
But in both cases the offering is the same, differing only in the manner of
offering." Mr. Cheyne was condemned by the Scotch Bishops. But an
Address was presented to him and signed, we are told " by more
than 4,000 persons, including 350 Clergymen of eminence and
position, nearly 400 Barristers and Attorneys-at-law, by 243
members of the two ancient English Universities, and about 70
Magisf rates." In that address this passage occurs: —
" We desire to thank you most earnestly and affectionately for your noble
defence of the faith, and to convey to you the deep sympathy which
our words so faintly express."
Notwithstanding this sympathy of " hirelings" and " pro
fane persons" with traitors and conspirators, the language
of Englishmen is : —
" Our fathers free would not bend the knee,
Once from their bonds released ;
And never again will we wear the chain
Of the Anglo-Catholic priest."

19
THE
CONFESSING PRIEST &the ENGLISHMAN'S HOME.
A few years since, we were informed by a generous unsus
pecting English Baronet, father of a happy family, that he had
frequently received in his mansion a Romish Priest. The
Baronet, returning home one day sooner than he was expected,
surprised the Priest, who was indoctrinating his amiable
[daughter in the obscenity contained in " The Garden of the
\Soul." The Baronet, who was a Member of Parliament at the time,
and who still lives, took the book into the House of Commons,
and made the matter as public there as he could. Lord Petre
had then influence enough to have " The Garden of the Soul"
cleared of some of its most offensive weeds ; so that for several
years the questions of " Self-examination" under the Seventh
Commandment — the Sixth in the Romish Decalogue — were
greatly abridged, and the following notice inserted instead : —
" N.B. — As the sins against this and the Ninth Commandment are most
grievous, and at the same time most various, the prudent counsel of your
director will assist you, if necessary, in a more particular examination."
But, notwithstanding this " blind," the writer, when on a
visit to Ireland in 1868, bought from a pedlar's stall, in the
public market in Cookstown, County Tyrone, a New Copy of
the same work, with the original unutterably obscene questions
restored. These Confessing Priests come to us in the name of
the true and holy God, using language so false and foul that
no ordinary person can hear, read, or repeat it without shame
or indignation ; and, under the pretence of being Ministers of
the Gospel of the Grace of God, they exercise as much tyranny,
malice, and blasphemy as if they were the ambassadors of
Satan. The most disgusting questions of the Confessional are
now unblushingly repeated by the Puseyites, and its worst
evils practised. — See The Priest im Absolution, and The Treasury
of Devotion.
G. A. Kelly, Esq., an Irish Roman Catholic, in a public
lecture in the Metropolitan Hall, Dublin, Feb. 1st, 1865,
charged Priest Curly, of Strokestown, with destroying thf.
happiness of several homes by ruining young women in the
Confessional, even giving them drink to facilitate his wicked
aesigns. This Curly had, since 1858, got several honourable
pdpointments, the last being Confessob to a Convent.

20
THE TENDER CARE OP GOD & THE HEARTLESS
CRUELTY OF PRIESTS.
For God commanded, saying, Honour thy father and mother : and, He that,
curseth father or mother, let him die the death. But ye say, Whosoever shall
say to his father or his mother, It is a gift, by whatsoever thou mightest be,
profited by me ; and honour not his father or his mother, he shall be tree.
Thus have ye made the commandment of God of noce effect by your tradition.
Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth
nigh unto me with their mouth, and honoureth me with their lips ; hut their
heart is far from me. But in vain they do worship me, teaching for doctrines,
the commandments of men. — Matt. xv. 4-9.
A few years ago, a young lady, daughter of Dr. Stewart, of
Plymouth, became the " penitent " of one of these Confessing
Priests, and joined a Sisterhood against the wishes of her
parents. Her father permitted her to return to see her sick!
and only sister. She remained to " nurse " her ; but when she-
recovered the parents found that the child who before had'.1
so strongly opposed her sister's errors, had, during her illness,
yielded to her solicitations, and become a Tractarian. " Emily
Stewart" became " The Very Reverend Mother Prioress Hilda
Mary, Order of St. Benedict;" while the younger sister became
a member of the Order of " The Company of the Love of
Jesus," founded by Mr. Prynne — leaving father and mother
without a daughter to cheer them in their old age. They have
left home, and ceased to honour their parents, to associate with
" Monks" and " Priests," notorious for their foul and impious
practices. — See Tractarian Sisters, and Western Daily Mercury,
June 18, 1866.
But during the last twelve months perhaps the town of
Folkestone has exemplified, as much as any other in England,
the baseness, lewdness, heinousness, and degrading tendencies
of Monkery and Ritualism. We might fill a volume without
exhausting the proofs of this assertion. We adduce only a few
extracts from a brief note received January 22, 1870, sup
pressing the names of the individuals. " Folkestone, Jan. 21, 1870.
" I have no time to write more fully, but I must tell you that
the eldest daughter of Colonel B — n — m, a pretty young
woman, left her father's house at three o'clock in the morning of
Thursday last, under the teaching and influence of a Ritualistic
Curate here, whose proceedings have been going on for some
considerable time, with a view to the young lady going into a
convent. She first takes up her abode with a Mrs. M — r — n

21
who has been long identified with the Ritualist Parsons, and
who is living in the place. Mrs. M— — keeps a regular Par
sons' house of call, and when they have done with the poor
deluded girl she will be sent to a convent. I called on her
father yesterday, and found him in the greatest distress of
mind, but his daughter being twenty-one years of age he has
no control over her actions, and she tells him that she must
and ivill obey her Confessor, or her ' Father,' as she styles
him, before all things. She would have been allowed to re
main at thome, but only on condition of her promising the
Curate a quid pro quo, which means the educating of three
younger sisters according to the rules laid down by her 'Father
Confessor!' The father strenuously opposed that scheme —
hence her departure from his house as I have stated. No one
knows for certain who Mrs. M  herself is. It has been
generally understood, during the years she has been living
here, that she has been separated from her husband ! The
family lived near us, and at that time the Ritualist Clergy had
the entree into her house at all times of the day and night.
She is a fine young woman, and has two very young children,
but her husband has never been seen here ! Col. B  ,
whom I never knew until this affair, is a gentlemanly man ;
he was in the Sikh campaign, and, after shedding his blood in
the interests of his country, he has the grief to find his own
house invaded and his happiness ruined by these miscalled reli
gious teachers. He is an intelligent religious man, but seems
to have allowed a great deal too much latitude to his daughters,
as well as to his whole family, in their intercourse with those
dangerous Clergymen, the Ritualistic Parsons, whom I told
him he ought to have kicked out of his house instead of allow
ing them to come and dictate to his children in the way it
seems, by his account, they have been allowed to do. See the
consequence — distress to himself and family." »
The Mission of St. John Baptist was extended to Folkestone
by the Clewer Mother about six years ago. There are schools
for the poor, boarding school for middle class, and sanatorium,
conducted by Sisters and Ladies connected with Clewer Convent.
Rev. M. Woodward, the Vicar, is a protege of Clewer Mother,
and is now urging on Confession, and other Romish practices.
Such distressing cases as the foregoing — the fruit of the
Confessional — should make us regard with suspicion the pro
mised advantages of " the great Anglican Revival."

22
§e d-reat ^n-gticait fitwumt.
Crosses behind aDd Crosses before,
Crosses as soon as you enter the door ;
Candles and incense, lights by the score,
Copes and Stoles and a jolly lot more
In ?< fe gutjjlOTK %\\xu\."
Bowings, and crossings, and kneelings on stone,
Psalms to the 90th Gregorian tone :
The " Gospel " preferred to be left quite alone,
The " Prayer Book " exalted to be the back-bone
Of "fe Sitflliani <L\mt\."
Convents and Brotherhoods : Sisters and Co.,
Altars and Sacraments — All that they know,
Do these wolves in sheep's clothing bring up from below,
To make the old follies of Rome " all the go "
In " ge gurgliraii %\vtt\."
Confessional boxes, and I don't know what,
Beware ! English Ladies — " There's death in the pot.''
Let Altars and Sacraments all go to rot,
Ere you let yourselves down to this foul Popish blot
In " ge ^ngliera &\mt\."
What can the Bishops all be about ?
So helpless ! they can't put those folks to the rout.
The truths of the Bible they openly scout,
And yet we're unable to have them put out
°f " gs gutglieaw &\mt\."
Look after your Wives and your Daughters, ye Men !
It's not a mere question of Vestments, I ken ;
Stand up for rights — use your speech and your pen,
To rid our fair land of this rank Popish den
In " ge ^xtglkm <&h«M&."
From the example of Christ upon the Cross, we learn that
Christianity cherishes and elevates the social relations ; but
Puseyism perverts and destroys those relations. It may be
said of Puseyite Priests as it was said by our Saviour of their
brethren the Pharisees : Ve make clean the outside of the
cup and the platter, but your inward part is full of ravening
and wickedness — Ve tithe mint and rue and all manner of
herbs and pass over judgment and the love of God. They
"make void the law of God," and are the enemies both of
Christianity and of mankind. — Jno. xix. 26, 27; Luke xi.
39-42; Matt. xv. 4-10.

23
AN INDIGNANT AND WOUNDED MOTHER.
The following extract is from a letter by a Christian mother
| on hearing of one of tbe first attempts to introduce the " Con
fessional " into the Church of England : —
" Can such proceedings be suffered in any branch of the Church of
Christ ? In the Church of Eome, where Satan sits enthroned in priestly
pomp, such wickedness is consistent. He and his ministers are engaged in
their proper avocations when corrupting the ignorant; but are we of the
true Church to submit that the Serpent shall spit his poison into the breaBts
of our young, our beloved, our comparatively innocent offspring ? Are
our Protestant daughters to be contaminated with, filthy insinuations from
the debauched minds of Popish Priests, whose entire object is to destroy
female simplicity in the very bud, and to convert our sweetest flowers
into rank and poisonous weeds ? Are Protestant infants, even in the
nursery and school-room, to be infected with a foul mental and moral
disease — Impurity ? Are strange and hitherto unknown ideas to be forced
into their childish minds, whilst our Bishops approve and encourage the
hateful abomination ? When we tell our children that God's command
is — ' Let no filthy communication proceed out of your mouth,' are our clergy to
be suffered to fill their minds with such, and oblige their mouths lo utter them f
} If so, let us at once and in a body renounce our connexion with the Church
: of England — let us leave it. I am a parent ; I value souls ; and rather
than such a state of things should continue, I will, with God's help, not
rest until I rouse a spirit of fierce and firm opposition to the connexion
! of the Church of Christ with that of Satan. If the Queen, aB Dei-endek.
1 of the Faith, and his Grace of Canterbury, as the State head of our
I Establishment, will not clear our homes of such a frightful curse, we must
separate from the Church where Satan's seat is ; we must endeavour to find
some branch of the ' One True Church' in which no Man is paid by
Government to contaminate the minds of our precious young ones."
This " Indignant and wounded Mother" has been already
made a blessing to many, and we pray that her noble example
may be followed by others. Virtuous Mothers must rise up in
defence of their defenceless offspring, or afterwards bear their
shame and curse.

CONVENTS AND CONFESSORS.
In the year 1869 there were in England alone 214 Convents,
being 161 more than in 1851. Their rapid increase in our
midst ought to fill with serious alarm every right-minded per
son, They may suit the convenience of " unfaithful " females,
fill the coffers of Rome with the fortunes of her dupes, minister
to the lust of ecclesiastical libertines, enable heartless tyrants
to coerce refractory or unwilling slaves, or serve as Popish
arsenals or coverts for murderers, but their history in other

24

respects is one of demoralization, crime, lamentation, &nd woe.
Even the most favoured Nuns, according to Cardinal Wiseman,
are visited in their Convents by devils " in the form of licentious
youtlis," and are there subjected to the most excruciating tor
ments by his Satanic majesty. Their " directors" are frequently
priests whose irregularities have exposed the Church to scandal,
and who, to prevent further scandal, have conferred on them the
iu?n op a convent.
According to the Church of Rome, a Nun is the Spouse of
Jesus Christ ; and as her Confessor usurps the place of Christ,
she becomes his spouse too. Even Schoolgirls are not always
exempt from this sacerdotal control. " I know of more than
one instance," says the Rev. P. Connelly, " of an English girl
of the higher classes having been stripped naked and beaten in an
English fashionable convent boarding school, and that only
because she was what it is the glory of an English girl to be."
A very interesting case illustrative of this doctrine was
brought before the public during the month of April, 1870.
The following is the account given by the Dublin Daily Express ;
the Ballyshannon Herald ; the Morning Advertiser ; and Lloyd's
Weekly London Newspaper, May 15, 1870: —
"Ati-empt to Murder an Ex-nun.— A very painful and unhappy
revelation of the miseries of the conventual system is now excitine
attention in the United States. Miss Edith O'Gorman, a lady of Irish
parentage, joined the Order of Charity at Madison, New Jersey United
States, where there is a large convent of that sisterhood. This lady who
possesses much personal attractiveness and powers of mind, improved bv
cultivation, had long been the ornament of the Order. A reverend sen
tleman marked her out for his attentions ; " being married to her in
Jesus, he asserted the right of an earthly spouse. The rev mother
tried to reason away the pain of the offence, but Sister O'Gorman 'failed to
appreciate the sophistries with which she was assailed, and escaned In
dignant and outraged she has appealed for legal damages, and appealed
against the conventual system to the wide court of public opinion The
most liberal, enlightened, and distinguished churchmen in the United
States have extended protection to her in the mission which she has
undertaken-to expose and overthrow a system of which she is the sad
but unhappily, not the only victim. The attention of the Senate of the
United States is now directed to the subject, with the vLw of framing
6 law to break up conventual prisons altogether, or submit them toX
stant inspection and afford the inmates protection for life moraUtv and
a°rrenn!n^UHh°COnterldfor the inSPec'ion of P°«tical conven tp^
are bound by their reasoning to insist upon light being let in upon tte
dark doing* of the convents. Unable to cope with Miss Edith 0°G^orman.«
argument, or to answer her statements, it will be seen from the follZinl
Paragraph, taken from the Irish Republic, New York, April 23 1870 Zf
the Komish party have marked her for assassination, and that she has been

25
murderously assailed and shot at, most narrowly escaping with her life —
her crime, exposing the immorality of convcuts. Multitudes of the Irish
exiles, of the denounced Fenian class, feel indignant on Miss O'Gorman's
behalf, and the reverend gentleman has gone to a distant mission : —
"'Assault on Miss Edith O'Gorman. — Miss Edith O'Gorman, the
^ex-Sister of Charity, and the well-known lecturer against Eoman
Catholicism, narrowly escaped with her life at Madison, N.J. Madison is
the place where Miss O'Gorman first entered the Eoman Catholic sister
hood as a nun. The subject of her lecture was ' The Eomish Priesthood."
'During the evening a large crowd gathered round the church, and while
she was being escorted from the church by the Eev. Mr. Parsons to her
carriage, the mob made a rush, and used abusive and insulting language.
A number of students from the Drew Theological seminary came to the
rescue, but just as the lady was stepping into her carriage a shot was fired,
the ball passing over her head.' "
A Christian gentlemen, who was formerly a Romish priest,
related to me the following facts as having occurred in connec
tion with his own congregation, while a priest in London. His
curate had seduced sixteen of his female penitents. The incum
bent reported him to Cardinal Wiseman, who removed the evil
by appointing him Confessor to a neighbouring Convent.
The cruel way in which poor girls in convents are transported
from place to place may be illustrated by two cases recently
before the public, Mary Ryan and Eliza McDermott. The
former of these was, in September, 1864, gagged by two
Sisters of Mercy, dragged along by head and feet, and
carried by main force on board a steamer at Dover for Ostend,
under pretext that they were taking a mad nun to a " Maison
de Dieu" — a house of God ! ! ! The momentary popular in
dignation at such an outrage by the satellites of a " foreign
hierarchy," in free England, forced the Government to notice
the matter. The law-officers of the Crown decided that
-" the removal of the lady from this country, under the cir
cumstances stated was illegal, and the parties concerned were
liable to an indictment for the offence." But the Home
Secretary, Sir George Grey, refused to maintain the dignity of
British law ; for as we have been credibly informed on high
authority, " If Cardinal Wiseman had required the sacrifice of
any person in the Empire, the British Government would not
have interfered to protect his victim."
The latter young woman, when. still under sixteen years of
-age, was taken from her home on a round of pleasure by her
Father Confessor. But to prevent his penitent from falling
a prey to temptation, she was afterwards penned by the same
" Father's " care, with other ladies of quality, in the fold of

26
the Good Shepherd, Finchley. To make her more secure, and
/to prevent scandal to the Church, she was conveyed from
jthe convent of the " Good Shepherd," Finchley, London, to
the affiliated convent Bon Pastew, Arras, France — her convoy
leaving her on the platform of the railway station with only one
franc im, her purse, and the direction of the convent which was
to be her prison.* Those in the higher circles of life will
remember the still more atrocious case of Mrs. Connelly, as
conducted by Cardinal Wiseman and his accomplices.
On February 28th, 1854, a majority of 67 in the House of
Commons voted for the Inspection of Convents, as a protection
to any who might be subjected to oppression there, but the
British Parliament allowed- itself to be bullied into submission
to the Papal Hierarchy and to be " driven into a dastardly
abandonment of the measure they themselves had carried."
And when the cruelty of Convent life was disclosed by the)
cases of Barbara Ubryk and Miss Saurin, and still further
through the exposure of the Iron Instruments of Torture used
in English Convents, and that an " Underground Railway to
Rome was being carried on under the direction of chief
Ministers of Church and State," the people of England were
again roused to demand the Inspection of these Romish
" strongholds of repulsive and dangerous doctrines." And so
on March 29, 1870, Mr. Newdegate carried his Motion by 131
against 129 " for a Select Committee to inquire into the exist
ence, character, and increase of conventual and monastic
institutions or societies in Great Britain, and into the terms
upon which the income, property, and estates belonging to such
institutions or societies, or to members thereof, have been
acquired and are possessed or held." The Romish Priests, all
over the country, were then directed to set up a howl against such
"injustice and insult." A deputation was appointed to wait
upon Mr. Gladstone. One of the Pope's Brigade in the House
of Commons, a Mr. Cogan, moved to have the " Order of the
House Discharged." He and his friends alleged that if Mr.
Newdegate's Motion were carried out many of the practices
connected with Convents would be found to be Elegal, and urged
that ilisrefore these Institutions should be exempted from the
interference of Law ! ! It was arranged therefore that the
Motion, which had been carried by the House of Commons, should
* For an account of how Eliza HcDermott was rescued from the Convent at
Arras, see The Morning Advertiser, Sept. 6, 1865.

27
be again debated on May 2, 1870 ; and the Romish organ —
The Daily Telegraph, April 25, 1870, informed its readers thati
on the day previous " at St. George's Roman Catholic Cathedral,,
and at most of the Roman Catholic churches, the congregations
were invited to pray during the ensuing week that the threat
ened act of injustice and insult levelled at the Roman Catholic
religious communities, through the proposed inspection of con
ventual and monastic institutions, may be averted."
Accordingly on the Debate of May 2, 1870, the Premier of
England, Mr. Gladstone, not only declared himself opposed to
their inspection, but said, as reported by the Times, " I know
perfectly well that neither the order of the House of Commons
nor the appointment of a Committee, nor any other decision of
this House itself can avail to direct a system of inspection to
be applied over these institutions." Nay, further: "I should
be desirous to associate myself rather with those who doubted
whether it was desirable to maintain the prohibition contained
in the Emancipation Act." The House then, at the bidding of
this Romish Magician, discharged its own order by 270 against
160 ; and by another move of his wand, the following Motion
was carried by 348 against 57: — "That a Select Committee
be appointed to inquire into the state of the law respecting-
conventual and monastic institutions and societies in Great
Britain, and into the terms upon which the income, property,
and estates belonging to such institutions and societies, or the
members thereof, are respectively received, held, or possessed."
Whether this Motion was made with the design to change the
law in favour of these illegal institutions, or to punish the
mal-practices of the Pope's agents in this country, was too
apparent. Alas ! Poor England ! ! In joining yourself to
Idolatry you divested yourself of your Strength and Glory.

DON GURLINO & FATHER MEANY;
Or, The Scientific Profligacy of Spiritual Directors.
The Times, May 16th, 1860, gives us the following details of
Don Gurlino : —
" The criminal court of Turin has lately been occupied with
the hearing of a case which has spread consternation and shame
through many of the most respectably connected families in
the Sardinian capital, and contributed not a little to increase

28
"the feelings of dislike growing up of late towards the Catholio
clergy. The trial was that of Don Gurlino, attached in the
capacity of second curate, first to the church of San Carlo,
afterwards to that of the Carmelite order. Among his regular
professional duties were of course those connected with the
Confessional, and these duties he violated in a manner so foul
and so atrocious that no less than thirty-three young girls
would appear to have fallen victims to his systematic and
scientific profligacy. Not more than forty years of age, pos
sessing a singularly handsome face and figure, Don Gurlino
combined with the natural influence wielded over the mind of
the youthful penitent by a spiritual guide, the influence, not
less natural, of his own personal attractions. Both influences
were skilfully brought to bear in the exciting privacy of the
Confessional. All the opportunities which it affords of gradu
ally, yet surely, tainting the mind were employed, and employed
with too fatal a success. The wretch was, it appears, in the
habit of accompanying his oral temptations with the appliances
and means of obscene books and lascivious prints, to heighten
and accelerate their effect. Working on the passions by a
graduated scale of literary and pictorial excitement, the curate
of ' St. Charles ' and the ' Carmelites,' could seize for his
infernal ends the exact moment when the unsuspecting confi
dence of girlhood prepared for him an easy prey. Don Gurlino
was at last detected by the very means which he had employed.
The relations of a young creature, one of his latest victims,
found in her possession an obscene print, and insisted on her
telling them from whom she had procured it. The girl refused
for some time, but, yielding to their menaces, stammered forth
the name of her confessor. She added that not she alone, but
likewise several of her young friends, had received from Don
Gurlino immoral books and prints, and, debauched by his arts,
had yielded up their honour to their Spiritual Guide. The
relatives at once communicated the facts to, and deposited the
prints with, the district police magistrate, who lost no time in
communicating with the higher law authorities, and these latter
at once instituted criminal proceedings against the priest.
Although the trial was conducted with closed doors, enough of
the evidence transpired to fill all Turin with horror and indig
nation. The guilty acts of the criminal appear to have
extended over a term of several years The full extent of his
debaucheries during all that period cannot, of course, be ascer-

29
tained. One fact, however, is beyond all doubt — that on the
trial itself thirty-three young girls bore testimony to the
adoption towards themselves of the wicked acts of seduction
with which the criminal stood charged. On this overwhelming
mass of evidence Don Gurlino was found guilty, and sentenced
by the Central Court, Turin, to seven years' solitary confine
ment." They took action against the Priest, not against the
witnesses of his crime — unlike our English magistrates in the-
case of The Confessional Unmasked.
The case of Foilier Mewny of Blackburn is somewhat similar
to the above. He is one of those agents whose work it is to
defile and to destroy — agents whom we have nourished, and
whose hands we have strengthened against their Maker and
their fellow-men. This " Father Meany," it appears, is in the
habit of imposing on his female penitents a very searching
examination, in order, as he says, " to test their faith and
virtue." A young woman whose modesty had been thus
brutally outraged, and who was determined not to submit to
another such ordeal, gave during the winter 1867-8 to several
large female congregations in Lancashire, a sort of compendium
of her " last confession " to this Blackburn priest.
" After I had said my prepared confession," says the penitent,
" the following questions were put to me : — " Did you ever
read immodest books ? Did you ever view immodest objects ?
Did you ever lay immodest hands on yourself ? Are you
keeping company with any one ? Is he a Roman Catholic or a
Protestant ? Did he ever kiss you ? (The questions which
follow are too obscene for publication.) Are you a pure
virgin ? The priest then took me," continues the penitent,
" into the vestry, and made me swear on a crucifix that I was
a pure virgin. He then told me to rise, and when I did so he
was standing behind me divested of his under garments. He
told me never to whisper the matter to any one, as he was
only trying my virtue and faith. But for the questions asked me
I should have continued a Papist, but I resolved never to enter
the box again. My Father Confessor was Father Meany."
Such is the English Confessional !
Most of our readers will be shocked at the grossness and
obscenity of these questions, which are but a mild specimen of
the whole ; and yet it is to ask these very questions, and others
more atrocious and obscene, that we robbed the Protestants of
Ireland to pay for training the Pope's agents at Maynooth-

30
It is in the interest of such filthy carrion birds that the magis
trates, in so many instances, are perverting justice, and trying
to stop the mouths of our faithful lecturers. Nay, the highest
judge in the land hesitates not, in their behalf, to bring his
office into disrespect by giving a decision against the
clearest evidence in the case of The Confessional Unmasked,
because he confessed himself unable to believe that the priests
could be guilty of such vileness ; while the greater portion of
our boasted Free Press is perverted and degraded to the same
end. May a genuine repentance avert from us that "righteous
indignation " which we doubt not has been commissioned to
strip us naked and bare among the nations of the earth !

SISTERHOODS AND CONVENTS.
" Though Convents are professedly institutions for the accommodation
of those who desire to live a life of Religious perfection, they are in reality
intended (a) for the accommodation of wicked priests ; (6) for obtaining
the fortunes of persons of wealth ; (c) as coverts for conspirators and
assassins ; (d) and for securing unscrupulous executioners of Rome's dark
designs.'' — The Youth's Monitor.
Though Sisterhoods are a modern institution in the Church
of England, their importance has been long understood by the
traitors who are now applying them in this new sphere. The
" Sisters" serve the Priesthood, as pioneers, decoys, and com-
panions, while their property serves " the Church."
It is very certain, says a modern writer well acquainted
with their practical working, that without Sisterhoods Trac-
tarianism would never have succeeded to any great extent in
England. ^ No one unacquainted with the interior working of
such Societies, can imagine how deep-laid are their plans,
and how widely their influence extends. It is a great mistake
to think that the women seen gliding about our streets, with
downcast eyes, " clad in robes of penitence," have no higher
ambition than that of ministering to the poor. In many
disguises, and by various pretences, they have gained access to
the homes of the very highest in the land, and are visited in
return by the wives and daughters of many who may still be
considered as champions of Protestantism.
The Sister's privilege is everywhere to prepare persons for
Confession, or as Dr. Pusey puts it, " The Sister is the pioneer
of the Priest." Wherever a Sister is, there is the Confessional

31
and every woman corrupted by the Confessional is a double
ally of the Conspirators.
In adopting Sisterhoods and their appendages, the Con
spirators adopted a scheme which in the hands of their pro
totype proved most successful. They are simply copying.
For though Rome pretends to have changed her religion, and
has changed her form of Government, taking an Ecclesiastical
instead of a Temporal Head, yet she has abated nothing of her
ambition to be Mistress of the World, which in a great measure
she effected by her Priesthood, to which so great a part of those
nations called Christian submitted before the Reformation.
As Catiline when Rome was heathen, thought it necessary to
corrupt the women, and then to carry on his conspiracy against
the Government by the interest and influence of these lewd
women, who could either murder their husbands or bring
them over to his party : so Rome since it became anti-christian,
has enjoined celibacy upon her clergy, that they might be
rendered the more apt to corrupt women, and to make use of
their interest in order to deprive the Civil Magistrates of their
authority, and to usurp the Temporal as well as the Spiritual
sword. We have reason to believe that while some of our
Ministers of State and Dignitaries in the Church are engrossed
in duties that are " a weariness to the flesh," their wives and
female relatives are left too much at liberty to form ac
quaintances that under other circumstances would be con
sidered very objectionable. "He that hath ears to hear let
him hear."

BOND SLAVES IN ENGLISH SISTERHOODS,
And the Son of the Slave Emancipator.
" I declare I think for my part that we have as much right to permit
Sutteeism in India, as to allow women in the United Kingdom to take
these wicked vows, or Catholic Bishops to receive them, and that Govern
ment has as good a right to interpose in such cases as the police have to
prevent a man from hanging himself, or the doctor to refuse a glass of
prussic acid to any one who may have a wish to go out of the world."—
Thackeray. We are informed by " One behind the Scenes " that the
authority of the Bishop of Oxford as " Visitor of Clewer
Convent" is fully recognised in the "Rules" of that com
munity. By Rule 1, his public benediction in the chapel ia
necessary for the " confirmation " of the three vows of

32
obedience, poverty, and chastity, taken privately in the
Sacristy by every Sister. Rule 2, shows that his consent must
be obtained before Sisters can be removed to other Sisterhoods.
'According to rule 7, he is the medium through which Sisters
transfer their property to the convent. Rule 13 proves that all
services in the chapel, viz. : High and Low Masses, Masses for
the Dead ; Benediction of Vestments, Altar Cloths, Chalice,
Veils, Corporals, Palls, Purificators, the Seven Daily Romish
Offices of Lauds, Prime, Terce, Sext, Nones, Vespers, Com
pline, the Annual Retreats, the Services at the admission of
Superiors, Sisters (black and gray), Associate Sisters, As
sociates of House of Mercy, Lay or Serving Sisters, Consecra
tion of Penitents he, are " subject to his authority." And
the last rule declares, that " none of the preceding rules (above
fifty in number) can be altered without his consent."
The Bishop of Oxford may be too polite to ask ladies' ages,
but as he agrees with the apostle that young women should
marry, he no doubt intends granting dispensations for this
purpose to the very young women now immured in Clewer
Convent. The Mother Superior of that community has been
of late much blamed for encouraging young girls in leaving
their parents and homes to become Sisters, but the inscription
on a white cross in the churchyard of Holywell, Oxford, shows
that the reception of young women as Nuns at Clewer, is
neither a novel nor an uncommon proceeding there. The Sister
resting beneath that cross had been at Clewer six years, and
was but twenty-eight when she died. For two years before
her death she presented a most pitiable spectacle, having lost
the use of limbs and speech from paralysis. In order to con
ceal these sad effects of " the requirements of the religious
life," she was sent away from Clewer to a " branch house " in
Oxford, where she died. A Sister " owns no kindred, knows
no friend." When she was pronounced incurable, another
Sister querulously remarked, " What a pity ! she is so young,
Mother will have the expense of keeping her all her life!"
Happily for the poor sufferer, life was mercifully shortened.
Dr. Samuel Wilberforce stated at a Church Congress, Dublin,.
"that an essential to the success of Sisterhoods was the man
ner in which women should be taught by the Church to do
Christ's work under the Church's guidance.''
The manner in which women are taught to do the Church
of Rome's work in the Bishop of Oxford's Convents will be

33
best seen by extracts from " Rules and Regulations of St.
John Baptist's Sisterhood, Clewer." Confession being the
first thing insisted on in such communities, we find from these
" Rules " that every Sister has certain times in each month
" set apart for special retirement and self-examination, and
that the Warden sees (confesses), the Sister at those times."
The contents of every letter received by Sisters from their
relations are made known to the Warden at confession. Every
thing that happens in the house is reported to him in the
Confessional. All complaints of each other are made by the Sisters in
secresy. The causes of penances or sudden removals of Sisters
to other Sisterhoods are seldom known beyond the double doors
of the Confessional or the Mother Superior's room. The fol
lowing rules will show the state of abject bondage to which
women who enter Sisterhoods are reduced.
" Of the Superior — Cherish a sincere reverence for her
person and office, and address her always with respect ; never
murmur or complain of her, nor discuss her actions or motives ;
submit to her promptly, constantly, and with a willing and
glad heart; seek her aid and counsel, yet in many things learn
to bear your own burden with patience and meekness."
" Of Deference — The Sisters to curtsey to the Warden and
Superior when meeting them about the house orin the grounds;
to rise when the Superior enters the room, to rise when the
Assistant Superior enters the room, except when the Superior
is present; to rise when the Sisters Superior of Missions enter,
except when the Superior or Assistant-Superior is present;
Novices to rise when the Mistress of the Novices enters.
Sisters to curtsey when entering the refectory."
" Of the Chapel — Sisters to curtsey on entering and leaving
the Chapel, also at the Glorias, and in the Nicene Creed at the
words, ' And was made man.' " " At Holy Communion the
Sisters are to kneel before the Altar." " During the Office of
Holy Communion and during the repetition of the Creeds, the
Sisters are to turn towards the east."
" The hour of rising shall be six a.m. In case of sickness,
the rule for rising may be relaxed by the Superior, but her
permission must first be obtained." " The fast-days appointed
by the Church of England shall be observed by abstinence
from all superfluities and meats, so far as may be consistent
'with health." " If any Sister desire to practise greater absti-
c

34
nence, or to shorten the regular period of rest for the purpose
of devotion, she must first obtain permission from the Warden
and Superior." " No meal or food of any kind is to be taken
out of the refectory without express permission of the Supe
rior." "No food to be provided, except at regular meal time,
without the special leave of the Superior." " Sisters shall
enter and leave the refectory in silence, and in order of prece
dence before and after each meal." " Sisters shall not pass
the gate, but at such times and in such company as the Superior
may approve of." •' A Sister shall not go to town alone,
except under special circumstances and with express permis
sion." " The absence of any Sister from the Sisterhood, and
the duration and purpose of such absence must be previously
approved by the Superior." " A sister when absent must not
attend other places of worship than those of the Church of
England ! 1 '' "A Sister when absent must be on her guard to
lead a life becoming one engaged in such a work of religion
and charity ! " " Conversations on controversial subjects shall
be abstained from by the Sisters and ladies associated with the
Sisterhood." " The Sisters when absent from the House are
at liberty to go to any clergyman of the Church of England,
appointed by the Warden, for advice or counsel." — (Confession.)
" The religious books and habits of devotion used in the House
shall be such only as are allowed by the Warden." "No
Sister shall absent herself from any service in the Chapel,
except by permission of the Superior." " Let your intercourse
with those out of the Sisterhood be modest and edifying."
" Never speak of your subjects of discontent (if you have
any.)-" " Never speak of what passes in the House." "Do
not relate what you have heard in the community, unless it be
something edifying." " Do not discuss the rule of the House,
with strangers or among yourselves." " Sisters must not give
away anything whatever without permission of the Superior."
" After faults, if you cannot quiet your own conscience, confess
them that you may receive the benefit of absolution, together
with ghostly counsel and advice."
" Of Silence— Strict silence is to be observed at the ap
pointed times. A bell for silence is rung every evening at
eight o'clock ; silence is then to be observed in the House until
after Holy Communion next morning. Silence is also to be
kept from nine a.m. till twelve, and from three till a quarter
to five. Silence to be observed at supper, except on Sundays

35
and Festivals. Silence at breakfast on Fridays. During Lent,
.silence from eight p.m. till twelve next day ; same rule to be
observed in Advent. Silence at all times in the cloisters,
passages, and dormitories. During the season of Lent, all
Sisters, whose health will allow, rise for Lauds at two a.m."
* Sisters must always look kindly at each other when they
meet." The above are a few of the many rules by which a
number of ladies are enslaved in body, soul, and spirit, to gratify
woman's love of power and the priestly despotism of men who
have made themselves lords over God's heritage.
When we add to this that the Spiritual Instructors of the
Sisterhood are the Warden, the Mother Superior, the Assistant
Superior, and the Mistress of the Novices, and that the only
books permitted in Anglican Convents are those of an unmis-
takeably Romish character, our readers can easily understand
the opposition of reasonable and Christian men to such strong
holds of tyranny and superstition.

The "VOCATION" & DESTINY of a "RELIGIOUS;"
Or, a Slave's Life, and a Dog's Death.
Captain Wale, a Christian Gentleman of the highest re
spectability, has favoured us with a thrilling narrative from
which we make the following extracts : —
" Let me relate facts that happened in my own family, con
nected with the working of Romanism and Ritualism, those
enemies of our country and religion. Three of my relatives,
when children, were brought up under a Jesuit Governess, who
was hired as a Protestant and recommended as such. She
attended family prayers and the Protestant Church. After
some time, however, she was sent away for insolence. The
children were then heard to exclaim, " What a dreadful religion
the Protestants have, for they are so proud that they won't
go to the Blessed Virgin."
" Inquiry was then made as to the teaching of the governess,
and it was found, that after family prayers in the evening she
used to take the children into the nursery, and make them
kneel for prayers to the 'Blessed Virgin.' Before leaving
she taught them to curse their father and mother on their
knees, with their lips touching the floor, in the following

36
words — ' Oh, you devils down there ' — the father and mother
sleeping under the nursery. It was also discovered that she
had promised the children to ask their mother to allow her to
take them to France, for a trip to see some friends; 'and
then,' said the governess, 'we will go to mass every day.
She also took the nursery maid into a dark room, and putting
her hand to the nursery maid's throat said — ' If ever you
divulge anything I will murder you, and when I die my ghost
shall haunt you.'
" My family experience of Ritualism has shown me its close
connection with Romanism. One of my sisters feeling anxious
to serve the Lord joined herself to a so-called Protestant
Sisterhood, in England ; but on discovering that the teaching
was so much like Romanism, she said to the Mother Superior
that she observed a great difference between her teaching and
that which she had been accustomed to in the Church of
England. The Mother Superior replied — 'My dear, you
never knew your religion.'
" My sister being very energetic was sent to Bristol under the
garb of a distressed person who had seen better days. Her
orders were to carry a small basket containing things for sale,
and to try if possible to obtain an entry into the drawing-rooms
of the rich Bristol merchants, to induce their daughters to join
the Sisterhood.
" The Rules of the ' Sisterhood ' were so strict that no Sister
was allowed to speak of the Mother Superior, or of anything
that went on within the walls, and only to each other for a
short time during the day, in the presence of a Superior. The
cruelty of such a rule will be seen in the following case : —
' One poor girl was dying of consumption. The Sisters
frequently met her on the staircase gasping for breath,
dragging up water with which each Sister had to supply her
self, besides doing all the menial work. The consumptive girl
was not given any assistance till within a few days of her
death. She was not allowed even a pocket-handkerchief, it
being considered too great a luxury ! This poor girl, when
resting on the staircase, would fix her glassy eyes on that text
of Scripture — hung up to deceive — " Obey your parents in the
Lord." She now bitterly experienced the difference between
the mother that God had provided for her and the " mother"
she had chosen, for as her coughing disturbed the Mother

37
Superior at night she was removed to a room more distant.]
At last the girl was missing, but no one dared to ask after her.j
One of the Sisters, however, had her suspicions. She heard a'
dragging and the shuffling of feet outside her door for a few,
minutes in the night, then all was still as the grave. The first
intimation the Sisters had of their comrade's death was some
days afterwards, when they were told to get ready to attend
the Sister's funeral. This performance was made as imposing
as possible — the coffin was covered with flowers, and the High
Church clergy of a neighbouring town attended in great
numbers. In the words of one who was well acquainted with
all the facts, " She had an Angel's funeral, but a Dog's death." '
If these impure and tyrannical institutions of Rome are not
removed or soon visited with judgment, one may well be
tempted to say that Sodom and Gomorrah were ill-used cities

THE TORTURE IN ENGLISH CONVENTS;
Or, The Training and Discipline of " The Religious."
It is difficult to gain access to that religious prison, the
Convent. English law is powerless there, because those whose
duty it is to administer and execute the law are selfish mid cow
ardly. Screams are too commonly heard proceeding from those
places over whose doors ought to be written : — " They who
enter here leave hope behind."
" Instruments of Torture " are now used in Romish and
Ritualistic Convents for the " Mortification of the flesh," and
are called by the Church " Articles of Piety."
We are often asked whether the tortures are self-inflicted or
inflicted by others. If our friends will consider that a Nun on
entering her Cloister, or a " Sister of Mercy " on becoming a
Religious, "renounces her own will," and becomes so abject a
slave to the " Mother Superior " as to regard the clapper of
her bell as " the voice of God," they will then see how difficult
it is in many cases to say how much of the torture inflicted is
due to the cruelty of the Superior and how much to the super
stition of the Sister : and as " the majority of Nuns go ma» "
a further question arises as to whether the presiding Mistress
is not generally culpable of a species of cruelty unknown out
side the Convent prison.

38

The following are copies of bills given to the purchasers of
the " Articles of Piety," id est, the Instruments of Torture named
below, which were bought at "Little's Ecclesiastical Warehouse,'
20, Cranbourne Street, St. Martin's Lane, and at the Convent
of the " Sisters of the Assumption of the Perpetual Adoration of
the Blessed Sacrament," 24, Kensington Square, London.
[Bill No. 3.] Copy of Eeceipt from
the " Convent of the Assumption," 24,
Kensington Square, Kensington,

[Bill No. 1.] Jan. 15, 1868.
To F. A. LITTLE,
Ecclesiastical Warehouse,
20, Cranbourne Street,
St. Martin's Lane, London. s ^
To Hair Shirt ...
To Discipline
Two Do. had last week,
Is. 6d. and 2s.
To Massive Waist Chain ...
Two Armlets 3s. 6d. and ls.6d
One Hair Band ...

12 4

£1 18 6

Eeceived with thanks
C. Cuddon,
for F. A. Little.

[Bill No. 2.] Articles bought in
the Convent of the Assumption: s. d,
'One Iron Discipline ... 7 0
One Nut ... ... 2 6

9 6

London.
Iron Discipline
Two Bracelets
One Nut

d. 6 66

9 6
Paid S  , Sept.—, 1869. 
[Bill No. 4.j Copy of Eeceipt from
the Shop known as " Little's Ec
clesiastical Warehouse," 20, Cran
bourne Street, Leicester Square,
London. s. d.
6 6
2 3
6 6
4 6

To Discipline 9 [tails]
„ ditto 7 [tails]
„ Chain Band ...
„ Ditto, Smaller...

Received with thanks,
Sept.—, 1869.

19 9

Eeceived by me, Total
Sr. M. Bernardine,
1st May, '69.
"Disciplines or Flagellations," says Saint Liguori, " are a spe
cies of mortification strongly recommended by St. Francis de
iSales, and universally adopted in religious communities of both
sexes. All the modern Saints, without a single exception, have
continually practised this sort of Penance. It is related of
St. Lewis Gonzaga, that he often scourged himself into blood
three times a day ; and at the point of death, not having suffi
cient strength to use the lash, he besought the provincial to
have him disciplined from head to foot." Our conviction is
that the desirableness of obtaining, without violence, the speedy
death of the Religious that her dowry may fill the coffers of " the
Church" has a considerable influence on that " bloody and de
ceitful man," the Director, in prescribing such " Disciplines."

39

The following Engraving of some of Rome's " Disciplines '
are from the Monthly Circular of the Protestant Electoral,
Union for July, 1870.

©he gender Perms of Humanism.

M
St
pq

^&m^^^Sm^m@?

«

'S v-

^^^^^^^mm

The " Articles of Piety," alias Instruments of Torture
in the above engraving are used by Romanists and Ritualists
as helps to the " destruction of the flesh." They were pur
chased by persons intimately known to the writer, at " Little's
Ecclesiastical Warehouse," 20, Cranbourne Street, London : at
the " Convent of the Assumption," 24, Kensington Sqaure,
London ; and at other places.

40
Nos. 1 and 6, are " Cats '' or flagelli made of hard strong cord. Each
Cat has Seven tails to represent the " Seven Dolours " of the Virgin Mary.
The tails on No. 1 , are about as thick as a lady's finger, those on No. 6,
are well KKOTTEn.
No. 2, is a " Cat " with Nine tails to represent the nine months during
which the Saviour became incarnate. The " Cat-and-nine tails " and the
" Incarnation." ' ! !
Nos. 3 and 4 are Iron bands for the waist, worn to " mortify the flesh,"
the side next the body being covered with Spikes.
No. 7, is a Nut composed of two pieces of wood. Each piece has five
brass spikes for imprinting the Stigmata or " five wounds of Christ," on
" the Eeligious."
Nos. 8, 10, 14 and 16, are Iron Cats, the use of which must lacerate the
poor victims to whom they are applied.
Nos. 9, 11, 12, 13, and 15, are Iron Bands, covered with spikes, for the
Head, Arms, and Legs.
To the above particulars we may add that a lady of our
acquaintance, when on a visit at Verey, Switzerland, in 1867,
was present at a public exhibition of Instruments of Torture
found in a convent at Madrid in 1866. The following is a
description of some of them . —
1. " The Crown of Thorns." — This is a band of iron two inches wide,
with spikes an inch long. When placed on the head, by the turn of a
screw at the back the spikes pierce the skull of the victim.
2. " The Virgin's Belt." — This is a band of iron two inches wide, having
two large open hands with curved finger spikes six inches long. This
band is placed round the waist of the victim, and by the turn of a screw
at the back the finger spikes pierce the sides and intestines.
3. " The Bone-Crusher."1 — This is an instrument by which a part or the
whole of the human frame is reduced to a, shapeless mass of quivering
flesh. 4. " The Shin-Peeler.'1'' — This is a long fine pair of steel tongs, by
which, when heated, the tender skin of the victim is torn in shreds from
the nape of the neck downwards.
5. " The Oratorion." — This is a piece of wood with a groove and a
handle. The toDgue of the victim is forced out of the mouth and placed
in the groove. This is covered with another piece of wood, and both are
fastened together by an iron band." The tongue, the " organ of oratory,"
whence the name, is then pulled out by the roots.
One of the purchasers of the above " Articles of Piety "
writes : " Such horrible Instruments of Torture are fitter for
the worshippers of Baal than for the worshippers of God.
More repulsive looking persons than these " Sisters of the As
sumption of the Perpetual Adoration of the Blessed Sacra
ment" one seldom meets. From what I observed, I judged
that the Sisters were not a " Happy Family," but a confra
ternity of ill-conditioned women. The Nunnery walls, in fact,

41
enclose a little world which gives scope to ambition, pride,
envy, hatred, and all uncharitableness, over which the golden
evil of romance has been too successfully drawn."
We have seen and handled the above " Articles of Piety,"
the frequent use of which goes a considerable way to shorten
life and make Romish Saints, and by which the treasures of
the Romish Church are doubly replenished — with Grace and
Gold — as it is from the " superabundant merits" of these Reh
gious — the austerities and severities of insanity — that the
Church deals out her Indulgences to her votaries and agents ;
while the fortune of the murdered Nun goes to fill the coffers
of the Pope.
There is no austerity or severity to which a Religious can be
exposed that Cardinal Wiseman, in his " Lives of the Five
Saints, canonized May 26, 1839," has not justified. Nay, he
holds up such characters as the demoniac among the tombs as
" The Mirror of Religious Life." Not that the Cardinal him
self appears to have undergone much voluntary discipline.
Never, that we are aware, did he deny himself the gratification
of any of his senses. It is said that even in the Refectory of a
Brotherhood he preferred " the blood of the grape" to the in
fusion of the China leaf, and that those who had the honour to
dine with his Eminence were indulged with five different kinds
of wine ; statements which his " mournfully disfigured visage"
corroborated. Let us see how his " subjects " fare.
The Institution of the " Poor Clares," St. Edmund's
Terrace, Notting Hill, London, is composed of " Externs "
and " Interns" or Enclosed Nuns. The latter enter by a certain
door, out of which they never come, except as corpses to be
buried in the inclosure of the convent. They are allowed only
five hours sleep out of the twenty-four, and these not consecu
tive. They must never lie down to sleep. Throughout the
year they must never have a fire — never wear shoes or stock
ings. So shut out are they from their fellow-creatures that
their food is conveyed to them in a revolving cupboard, and
the " Holy Communion " is conveyed to them through a small
wire door — " Sister Barbara Ubryk," of Cracow, repeated in
London. We are informed that Miss Sellon is as fond of the good
things of the " present evil world " as was Dr. Wiseman, and
yet the Rules by which they govern their Spiritual Sisters

42

indicate such an exercise of cruelty as could not be exceeded
by the slave-drivers of the Devil.
The following Rules are said to be common to both the
Romish Poor Clares of London and Miss Sellon's Devonport
Sisters. " Sisters are ever, whether by night or day, to enter the
chapel with all alacrity, and in a perfect spirit of recollection,
in order to prepare their souls for prayer."
" No Sister can be absent from the chapel without leave,
and all are obliged to recite the offices."
The following " Distribution of Time " is well calculated to
harden the heart of the unbeliever in Christianity — for if
such " pious exercises " be the requirements of Rehgion, then
indeed might men rejoice in their antagonism to it. There
are, however, no two systems more opposed to each other than
Christianity and Popery — the " Mystery of Godliness," and
the " Mystery of Iniquity ;" and it is to the lasting disgrace
of both our Ministers of Religion and Ministers of State that
such atrocious practices are established among us.

Poor Clares.
Eise at 4.30 a.m.
Prayers, under one name or another,
until 7.30.
Mass, 8.
Prayers, Self-examination, &c,
until 9.
9 to 11, Work.
11, Prayers.
12, Dinner, first refection of the
day.
1.30 to 3.30, Work.
3.30 to 6, Prayers, &c.
6, Collation, consisting of a small
piece of black bread and a
little beer. After tea till 8,
Prayers.
8, Eel ire ; but they are only per
mitted to recline, not to lie
down.
11 p.m. to 2 a.m., Prayer.

Devonport Sisters.
Eise at 3 a.m.
3 to 7, Prime, Meditation, &c.
7 to 9, Holy Communion, Prayers,
&c.
9 to 10, Work.
10, Dinner, first meal of the day ;
Eecreation.
12, Meditation.
1 to 4, Work.
4, Vespers.
4.30 to 5.30, Tea and Spiritual
Beading.
5.30 to 6, Eecreation.
6 to 7, Prayers.
7, Eetire ; rise for Prayer during
one hour of the night. At
midnight on Thursday nights,
rise to spend an additional
hour in Prayer.

Surely God will " visit " for these things, and be " avenged "
upon the nation that sanctions them. His requirements are
" to do justly, and to love mercy." — Micah vi. 8.

43

PROGRESS OF POPERY IN GREAT BRITAIN.

The " Catholic Directory for 1870," gives the following
" STJMMABY OF CATHOLIC STATISTICS OF QBBAT BRITAIN."

^

m

.

5

¦g » o

•lis

.ass
t £

u
O °
15


—
Westminster ....
246
126
19
41
126
107
4
19
Birmingham ....
154
114
3
27
67
53
3
16
Hexham and Newcastle :
117
94
1
12 '
Liverpool 
215
130
7
20
Minervia and Newport . . :
59
46
5
6
Northampton 
31
49
—
6
Nottingham 
63
64
5
6
42
41
—
10
Salford 
123
95
5
15
Shrewsbury 
87
73
4
8
Southwark 
Total in England :
183
159
13
24
1528
1151
69
216
Scotland :
Bishops ...:.:
4
—
—
—
Western District ....
100
91
—
6
Eastern District ....
65
76
—
7
Northern District ....
Total in Scotland .
30
36
—
4
199
203
—
17
Total in Great Britain .
1727
1354
69
233
Comparing this " Summary," with former Statistics, we may judge of
the " Progress of Popery." But we must also bear in mind the enormous
Bomanizing agencies at work both among Churchmen and Dissenters.
Remarkable Events.
Catholic
Emancipation.
Endowment
of Maynooth.
Establishment of the Papal
Hierarchy.
Suppression ofthe
Protestant
Constitution.
Priests .
Chapels, &c. .
Monasteries .
ConventsColleges
1829. 447 449 16 2
1845. 776 622 8
34 12
1851. 938
683 175311
1870. 17271354 69
233 20
44

ME. GLADSTONE AND HIS "BANDED" ALLIES;
Or, The Co-workers with. Rome and Abaddon.
From Mr. Gladstone's words we learn that the avowed
policy of the " Conspirators " with whom he is " banded " is
to destroy " Protestant Ascendency;" and from Mr. Gladstone's
deeds we learn that their object is to establish Popery; and
many Christians, confounding Protestant Ascendency with
Church Authority, joined these wicked Conspirators in their
avowed attempt to put God's truth and Satan's lie on an
equality. The following is an extract from the Premier's
speech at Wigan, October 23, 1868 : —
" The Church of Ireland offers to us, indeed, a great
question, but even that question is but one of a group of ques
tions. There is the Church of Ireland ; there is the Land
of Ireland ; there is the Education of Ireland. There are
many subjects, all of which depend upon one greater than
them all ; they are all so many branches from one trunk, and
that trunk is the tree of what is called Protestant Ascendency.
Gentlemen, I look, for one, to this Protestant people to put
down Protestant ascendency which pretends to seek its objects
by doing homage to religious truth, but, instead of consecrating
politics desecrates religion. It is upon that system we are
banded together to make war ; so long as that system sub
sists our covenant endures ; for the prosecution of that
purpose we seek your assistance, and because although, as
I said early in these remarks, we have paid instalments to
Ireland, the mass of the people would not be worthy to be
free if they were satisfied with instalments, or if they could
be contented with anything less than justice. We therefore
aim at the destruction of that system of ascendency which,
though it has been crippled and curtailed by former measures,
j-et still must be allowed to exist ; it is still there like a tall tree
of noxious growth, lifting its head to heaven, and darkening
and poisoning the land so far as its shadow can extend."
^ But Mr. Gladstone has done more to effect the " destruc
tion " of Protestant Ascendency by his connexion with Convents,
his Wife's establishment of " Homes," and his Sister's pious care
for the late Cardinal Wiseman, than by any qualification he
possesses worthy of a Statesman.

45
PROTESTANT ASCENDENCY IN IRELAND
"CRIPPLED AND CURTAILED."
The Policy of the British Government has been to " cripple,"
" curtail," and " make war upon" Protestant Ascendancy : —
In the year 1848 the Earl of Clarendon, then Lord Lieu
tenant of Ireland, in a Memorial, presented to His Holiness
Pius IX, by his Private Agent, the Rev. Dr. Ennis of Booters-
town, thus speaks : — " In the history of our Governors of every
party, for the last thirty years, we have sufficient data to
establish the character and disposition of the English Govern
ment .... Every Session of each successive Parliament has
produced laws favourable to the increase of Catholicity and
decrease of Protestantism. Passing over in silence the General
Emancipation, let us enumerate alone the religious Abolitions,
— the very roots of the Protestant Propaganda destroyed ; —
for example, the Charter Schools and^the Bible Schools, the
exclusive Nursery of that (Protestant) religion is entirely de
stroyed. ... It is not necessary that I should record the
destruction of Ten Dioceses of Protestant Bishops. The
abolition of all the Municipal Corporations of Protestants, — the
constant refusal of every Government to assign or allot any
part whatsover of the grant of £100,000 for the education of
the poor to Protestants, — such facts as these of which an
entire catalogue could be formed. . . . Let the grant to
the College of Maynooth of £26,000 yearly for ecclesiastical
education alone be a testimony. . . . Where is the Govern
ment in Europe, whether Protestant or Catholic, that can bear
comparison with ours ? Let ns see what a contrast any other
donation will make with this one, so free from any superin
tendance or examination on the part of the Donor !
" The law that emancipated the Catholics gave power to every
Government to take an exact Register, — and that under severe
penalties, — of the age, residence, and number of every Religious
Order in the three kingdoms, and gave the faculty of limiting
their number, and of excluding Religious Strangers, that is, Monks,
of any foreign nation whatsoever.
" Twenty years have now elapsed, and notwithstanding the
remonstrances of the Majority in both Houses of Parliament, no
measure, either Official or Governative, has been taken to bring

46
that law into execution. And in fact it remains at present a
* Dead Letter.'
. . . No OTHER GOVERNMENT WOULD BARB TO RESIST
THE PREJUDICES OP THE PEOPLE AND NEGLECT ITS ESTABLISHED
IA¥S." The Memorial was an humble Appeal to the Bishop of Rome
begging him graciously to allow Her Majesty the Queen of
England to govern in her own Imperial Realm. The " Supplica"
as it is called, or Supplication of the English Government,
was laid at the feet of the Pope as the Supplication of the
English Government, and the respectable priest who presented
it was instructed by the English Government, was sent to Rome
and there accredited by the English Government, and by the
English Government salaried and rewarded.
And what was the answer at the time, what has been the
answer since, which the insolent courtesy of the Vatican vouch
safed to suppliant England ? It may be given in the words of
the Papal Official organ : " The Court of St. James's can and
shall have nothing to say to any question involving the govern
ment of the Church. It is not for it to dictate, advise, or
counsel." — See the Coming Struggle with Rome.
The Pope, speaking authoritatively through Dr. Manning,
in the pro-Cathedral, Kensington, on Sunday, October 3, 1869,
says : — " I claim to be the Supreme Judge and Director of the
Consciences of Men — of the Peasant that tills the field and the
Prince that sits on the Throne— of the household that lives in
the shade of privacy, and the Legislature that makes Laws for
Kingdoms — I am the Sole Last Supreme Judge of what is
right and wrong." — The Times, Oct. 4sth, 1869. See also
1 Kings xviii. 21; Matt, xxiii. 8; Rom. xiv. 10-12. English
men, Who is to be Sovereign — The Queen or the Pojpe ? Who
is to be Lord — Jesus or the Jesuit ?

THE SOVEREIGN AND PTJSEYITE SISTERHOODS-
To prevent the establishment of Sisterhoods in Ireland, and
retard their progress in England, we had communicated to us
by persons of the highest respectability, animated by a spirit
of true loyalty and pure patriotism, information of the highest
importance ; and, believing it would be criminal to withhold the
same from the public, we have given it circulation.

47
Our readers must judge for themselves. If there is Mis
representation or Disloyalty anywhere — and we do not say but
that there may be both — neither the Protestant Evangelical
Mission and Electoral Union, nor their friends, can be charged
with either. It is against "Conspirators" and "Betrayers"
that the indignation of honest men should be directed, and not
against those friends of Truth and Freedom who have brought
their deeds of darkness to the light.
Our Statesmen have allowed Their Sovereign, and that
Sovereign a Woman and a Widow, to be surrounded by traitors
and evil counsellors, as the following facts too plainly declare,
and since " the King can do no wrong," it is high time that
some of his Ministers were made responsible for the misdeeds
done in the name of Royalty.
The Queen. — In the early part of the year 1864, Her
Majesty, accompanied by the Princesses Helena and Louise,
visited Clewer Convent, incognito. She was received by Mrs.
Monsell, the Mother Superior. The chapel, which is very
beautiful, was lighted for the occasion. The royal party went
through the house and grounds.
This visit was projected by Mrs. Wellesley, wife of the
Dean of Windsor, '¦' Domestic Chaplain to the Queen." Mrs.
Wellesley is an Associate of Clewer House of Mercy. She
reported to the Mother and Sisters " That Princess Louise
had been so delighted with all she saw as to express her wish
to become a Clewer Sister !" This report has been industriously
spread through the length and breadth of England by the
Sisters and their friends.
During November of the preceding year, 1863, the Princess
of Prussia, accompanied by Mrs. Wellesley, visited Clewer
Convent, and was taken to the Orphanage bythe Mother Superior.
Lady Caroline Courtenay, wife of the Hon. and Rev. Canon
Courtenay, is also an " Associate." Her husband is Warden,
or Father Confessor, of " Bovey Tracy House of Mercy," a
Branch of Clewer Convent. The Courtenays have a house in
the Cloisters, Windsor Castle, where Sisters often visit them.
" Father Courtenay" is Chaplain to the Queen ! ! ! *
* This paragraph, contains more information than many a volume. The word
"Father " as applied to the Queen's Chaplain, the Honourable Canon Courtenay,
is the term applied to Jesuit Confessors and Directors. See the Letter of "Father la
Chaise" to"Father PeterB," Confessor of James II., as to the prudent manner in which-
he should, as the King's Spiritual Advite-r, displace the Ministers of Christ by the
"Booted Apostles" of Eome.

48
Her Majesty was then induced to give A Hundred Pounds
Donation, and a promise of Twenty Pounds as an Annual
Subscription to the Conventual Establishment, known as " St.
Andrew's Convalescent Hospital."
The following Appeal for Funds for the Convalescent Hospital
was noticed in the Circular of the Protestant Electoral Union
for Sept. 1869. The list of Donors and Subscribers contains
some Honourable names, but probably they were not always
honourably obtained.
" St. Andrew's Convalescent Hospital,"
At Clewer, near Windsor.
" For Invalids of both Sexes, under the care of the Sisters of
St. John Baptist.
" The work of this Hospital has been carried on for upwards
of three years in rented cottages, and, although necessarily
attended with much inconvenience, has been so successful as
to encourage an effort for its enlargement and permanent
establishment. " It is therefore proposed to build a house fitted to accom
modate twenty-four men, eighteen women, and fifteen children,
together with the Sisters in charge.
" Medical men of eminence are interested in the under
taking, and some are actively engaged as members of the
Council in promoting its success.
" The characteristics of the work are, (1) that it provides
careful nursing and medical attendance for invalids who are
disqualified for admission to, or have been discharged from,
ordinary Hospitals; (2) that as far as possible, employment
is sought out for patients who on their recovery may require
such assistance ; (3) that in cases of incurable disease, there
is secured a quiet home during the remainder of life.
" A site of four acres in extent has been given, and a sum of
about £3,500 towards the building is already secured.
" The entire amount required for the main portion of the
building now proposed to be erected, including every con
venience recommended for the comfort and health of the
inmates, is £7,200 ; and an estimate has been accepted for
that amount.
" An additional sum of about £3,000 will be required for the
East Wing, including a Chapel, Dining Hall, Chaplain's Room,

49

and Offices, which, it is hoped, may be erected at some future
period. " It may be regarded as a great encouragement and augury
of success that Her Majesty the Queen has been graciously
pleased to give a donation of £100 towards the Building
Fund, with a promise of an annual subscription of £20 for
the maintenance of a patient.
" Contributions are earnestly solicited towards the Building
Fund, as well as Subscriptions for the maintenance of the
Institution. " Contributions may be sent to the Rev. T. T. Carter, Clewer Rectory, and
J. W. West, Esq., Windsor, Treasurers; lo the Rev. W. T. Grieve, Windsor,
Secretary ; or to the Account of St. Andrew's Hospital, London and County
Bank, Windsor Branch.

** Donations and Annual Subscriptions to St

Andrew

'3

Convalescent Hospital.

Her Majesty the Queen 100
0
0
The Lord Bishop of Ox
ford
20
0
0
Ann. Sub...
20
0
0
The Dean of Windsor
...
25
0
0
His Grace the Archbishop
Ann. Sub...
5
0
0
of Canterbury
10
0
0
Et. Eev. Bishop Chapman
5
II
0
A Sister
!"2000
0
0
A Friend 
...
50
0
0
A Friend
...
500
0
0
A Friend 
25
0
0
By Mrs. Layard ...
...
54
6
0
Miss Coleridge
...
5
0
0
The Ladies Greville
40
0
0
— Salt, Esq.
5
0
0
Ann. Sub...
...
5
0
0
Andrew Clarke, Esq.,
M.D
5
0
0
Hon. & Ven. Chas. Harris
10
0
0
Miss Gregor
2
0
0
Hon. Mrs Harris ...
...
100
0
0
Ann. Sub...
2
2
0
Sir Wm. Page Wood
...
10
0
0
Miss Walford
2
0
0
Miss Robertson ...
...
14 10
0
Miss Anderson and Friend
1
0
0
Miss Heathfield ...
...
7
.6
0
Mrs. Hay Cooper...
...
1
0
0
Miss. Bennett
...
10
0
0
Friend 
...
5
0
0
J. Arbuthnot, Esq.
...
20
0
0
Miss S. F. Welsford
...
5
0
0
Miss Pole Carew ...
...
10
0
0
From Friends
...
2
2
0
Miss Salt 
...
5
0
0
Captain Pridham ...
1
0
0
Hon. Miss O'Brien
...
50
0
0
W. Knight, Esq. ...
...
1
0
0
Miss Leslie ...
...
5
0
0
Miss La Motto (ann Sub.)
5
0
0
Miss Palmer
...
5
0
0
Suefton Coles, Esq,
...
I
0
0
Miss Hallaly ...
...
5
0
0
G. Lane Fox, Esq.
...
1
0
0
EeT. T. Clayton „.
...
5
0
0
Hev. E. Jenkins ...
...
0
10
0
Miss Bulwer .,.
...
5
5
0
Mrs. Wilson ...
...
1
0
'1
Mrs. Sutton
• ••
5
5
0
Mrs. Eouth
...
2 10
0
Ann. Sub...
1
1
0
Mrs. Crawley
...
3
0
0
Mrs. Balfour
...
5
0
0
T. Long, Esq. ...
...
2
2
0
Mrs. Charlesworth
...
5
5
0
Eev. T. T. Carter...
...
3
3
0
Mrs Wilmott
...
5
0
0
Mrs. Conway Eose
...
1
5
0
By Bev. T. T. Carter
...
5
0
0
Miss Collier
...
1
5
0
Miss Clough
John Lloyd, Esq....
Ann. Sub...
...
55
5
50
0
0 0
0
Mrs. Swinfen  J
„ 2nd Donation 5
Mrs. Synott  1
0
0
0
0
0
0
50

Mrs. Le Blanc ... •¦•

5

0

0

Miss Prince (Ann. Sub.)

Miss Blackwood 

1

0

0

Eev. F. Woodward

Mrs. Winkfield 

5

0

0

T. D. Gennadius, Esq. ...

G. Moffittt, Esq 

20

0

0

Eev. Conynghatn Ellis ...

MissDuffleld 

5

0

0

Miss Eackstraw 

Miss Swansborougb. ...

5

0

0

T. Lethbride, Esq.

Countess of Erne 

2

0

0

Mrs. Blackwood .,. ...

Viscount Crichton ...

5

0

0

By the Chaplain 

Lady Louisa Crichton ...

1

1

0

Miss Gulliver 

Ann. Sub 

1

0

0

Mr. Eoberts 

J. W. Ogle, Esq., M.D. ...

?.

3

0

Miss Armytage'' 

Eev. W. T. Image

2

0

0

Mrs. Hopkinson (ann. Bub.)

Kev. W. F. Addison

2

0

0

By Friends 

Eev. A. Markham ...

10

0

0

Eev. F. J. Ottley 

Hon. Mrs. Markham

2

0

0

The Misses Cotton ...

Mrs. Branford 

1

0

0

Mrs. Holt (ann. sub.)

E. O'Brien, Esq 

2

0

0

Miss Ellen Holt „ „

E. Foster, Esq 

2

0

0

Miss Beck „ „

Mrs. Hoare (ann. sub.) ...

5

0

0

Miss Einsey „ „

A. Gilliatt, Esq 

10

0

0

Mrs. Phillipsen „ „

Eobert P. Ffrench. Esq....

6

0

0

Lady A. Foster „ „

The Misses Glynne

1

0

0

Miss Attenborough „

F. Knight, Esq 

1

0

0

In 5/- Subscriptions ...

The Misses Cunliffe

1

0

0

In 5/- Donations 

12 0

0

5 0

0

3 0

0

5 0

0

1 0

0

5 0

0

5 0

0

1 0

0

0 10

0

0 10

0

1 0

0

0 10

0

0 10

0

3 3

0

0 10

0

1 1

0

1 1

0

0 10

0

1 1

0

1 0

0

1 0

0

1 1

0

20 0

0

1 15

0

The following names and sums were added in manuscript : —
The Lord Bishop of London 7 0 0 i Hon. Mrs. A. Martineau... 2 0 0
Mrs. Tait  3 0 0 | Miss Sutton (ann. sub.) ... 2 0 0
H. Sutton, Esq  5 0 0 I C. Eandell, Esq  25 0 0
Eev. A. Martineau ... 10 0 0 I Miss C. L. Hutchinson ... 1 5 0

Council of $t. $nd)|eui'$ Convalescent hospital.

The Very Eev. the Hon. the Dean of
Windsor
The Eev. the Provost of Eton.
The Paght Eev. Bishop Chapman.
The Ven. the Hon. Archdeacon Harris.
The liav. Edward Balston.
The Eev. T. T. Carter, Treasurer.
The Eev. John Edward Hall.
The Eev. John Monsell, LL.D.
The Eev. Charles Wellington Furse.

Andrew Clarke, Esq., M.D., F.E.C.P.
John W. Ogle, Esq., M.D., F.B.O.P.
Benjamin Lancaster, Esq.
John Keal, Esq.
William Ingalton, Esq.
Captain Layard.
Charles Eandell, Esq.
John A. Arbuthnot, Esq.
James W. M. West, Esq., Treasurer.
The Eer. Wm. T. Grieve, Hon. Sec.

Every effort is now made by Rome and her agents to
" beguile the simple," pervert the righteous, and " to turn the
grace of God into lasciviousness." To make the " way to hell"
and the entrance to " the chambers of death " more easy and
attractive, it was not enough that Mrs. Tait and Mrs. Gladstone
should give every encouragement to Puseyite " Homes " and
Priestly " Confessionals " — " leading captive silly women laden
with their sins," — but also that under the Archbishop of

51
Canterbury and the Premier of "Protestant England," Her
Majesty's first advisers, the Queen should grace with Her
presence the more respectable compartments of one of those
anomalous sinks of iniquity and immorality — a Nunnery. The
Standard, January 29th, 1869, quoting from the Hants Inde
pendent, says: — "The Roman Catholic establishment at
Carisbrooke, known as the Convent or Nunnery, was visited by
the Queen on Wednesday last. Her Majesty was attended by
Lady Churchill, and inspected every part of the establishment,
accompanied by Lady Clare, the foundress of the institution."
This was probably " arranged " to secure for the " Sisters of
Mercy at Hull " a favourable Judgment from the Court
of Queen's Bench in the case of " Saurin versus Starr," but such
a fact should have raised in every Patriot's breast such bursts
of loyal indignation against the betrayers of their Sovereign as
would have made the heavens re-echo :
" Down with Foreign Priestcraft.**
Christian England ! where so long
Freedom's trumpet, clear and strong,
Still has stirr'd the patriot song,
Down with foreign priestcraft i
England ! Truth's own island-nest,
Pure religion's happy rest,
Ever shall thy sons protest,
Against all foreign priestcraft 1
What ! shall these Italian knaves,
Dream again to make us slaves,
From our cradles to our graves,
With their foreign priestcraft {
Out on every false pretence !
Common right and common sense
Shout against such insolence —
Down with foreign priestcraft !
Hark ! in ancient warmth and worth,
From east and west, south and north,
Flies the loyal spirit forth,
Loathing foreign priestcraft !
Evermore with Eome to cope,
We will bate nor heart nor hope,
Bnt our shout shall stun the Pope —
Down with foreign priestcraft

52
A MIRROR OP RELIGIOUS LIFE;
Or, The Slavish Austerities and Severities of Superstition.
" But why dost thou judge thy brother? or why dost thou set at nought
thy brother ? for we shall all stand at the judgment seat of Christ. For it is
written, as I live, saith the Lord, every knee shall bow to Me, and every
tongue shall confess to God. So then every one of us shall give an account
of himself to God. — Bom. xiv, 10-12.
Before Dr. Wiseman established the Papal Canon Law in
this country, by which he and his foreign Hierarchy "governed
and continue to govern," the English people were informed by
many such able and faithful men as M'Ghee, McNeile, and
Canon Stowell, of the principles and practices on which these
foreign Ecclesiastics carried on their government. Nay, Dr.
Wiseman himself declared that their subjects must yield
" absolute, unconditional submission to the teaching of the Church."
The nature of that submission, and of that obedience which
the Hierarchy would require was also stated in the following
words of Ignatius Loyola, the Church's Oracle : — " Obedience
is to be rendered to a superior, not on account of his wisdom,
goodness, or any other such like quality with which he may
be divinely gifted ; but solely because he holds God's place,
and wields the authority of him who saith 'Se that heareth you,
heareth me ; and he that despiseth you, despiseth me.' Nor, on
the other hand, is anything to be abated from this obedience
on the ground that the superior may be wanting in prudence
or discretion ; for he claims it as superior, and as representing
Him whose wisdom can never be deceived, and who will him
self make up whatever is wanting in His minister of the grace
of probity or any other. Even as Christ our Lord taught
clearly, for when he had said, ' The Scribes and Pharisees
sit in Moses' chair,' He instantly added, ' All things, there
fore, whatsoever they shall bid you, that observe and do.'
And my vehement desire is, that this should be clearly certain
to you, and deeply rooted in your inmost hearts, that it is the
very lowest and a most imperfect sort of obedience which
merely executes an order. That man's obedience is not worthy
to be called by the name of virtue, who does not make the
Will op his superior his own, and so agree with it that
what one wills both will, and what one does not will neither
does the other. Down, then, with your own Will wholly.
Freely give up and dedicate to your Creator, in the person of
His minister, that freedom with which he has endowed you

53
" But if you would immolate your whole self wholly tmto
God, you must offer to him not the bare will merely, but the
C\d en standing also ; to think just what your superior thinks,
and take his judgment por your own, so far as it is possible
for a devoted will to bend the understanding. It is impossible
to de-ay that obedience includes not only the doing of what is
commanded and the willing- of what is done, but the submis
sion of the judgment also, that whatever is commanded should
be thought right and true ; for Obedience is a holocaust
wheiftin the whole man, without any part of him reserved
whatever, is immolated to his Creater and his Lord by the
hands of his ministers.
" The noble simplicity of blind Obedience is gone, if in
our secret breast we call in question whether what is com
manded be eight or wrong. This is what makes it perfect
and acceptable to the Lord, that the most excellent and most
precious part of man is consecrated to Him, and nothing what
soever of him kept back for himself.
" And let every man be well persuaded that he who lives
under Obedience ought to suffer himself to be carried about
and governed of Divine Providence through his Superiors
exactly as if he were a Corpse, which suffers itself to be
turned in all directions and dragged everywhere ; or as if he
were an old man's Stapp, to be used wheresoever and in
whatsoever he wishes who holds it in his hand."
All this was pretty plain as Precept, but Dr. Wiseman illus
trated his doctrine by Examples, even adducing a female saint,
who could not die " save with the leave of her Superior, through
holy obedience." Nay, the heartless and cruel nature of their
Government was shown by the way in which they treated some
of " their own," and the Institution of the Poor Clares, in
Notting Hill, London, under his jurisdiction, is a Living Exhi
bition of their theory and practice.
The following extracts are from Dr. Wiseman's " Lives of
the Five Saints, canonized May 26, 1839 :" —
Of Saint Liguori and his companions, he says : —
" Their house was small and inconvenient, their beds a mere sack of
straw resting upon the floor ; and their only food, in general, was a dish
of soup, which was both insipid and disagreeable, with a small quantity
of fruit. The bread was black and not even leavened, through the inex
perience of the lay brother who made it, and so hard that it was necessary
to pound it in a mortar before they could eat it. This miserable food, which

54
• they eat kneeling or stretched upon the ground, they rendered still more
nauseous by sprinkling it over with some bitter stuff, and many of them,
before eating, licked the floor with their tongue. They disciplined them
selves three times in each week." — p. 15.
" Seeing the severity with which he (Liguori) disciplined himself, and
the austerity of his fasts and mortifications, it was a source of wonder how
he could live. He wore continually rough hair shirts, with small iron
chains and a girdle of camel's hair." — p. 20.
" He laboured to inspire his brethren with the love of humiliations, of
contempt, and of suffering, in imitation of our Blessed Eedeemer, whose
name they bore." — p. 20.
"Alphonsus was accustomed to discipline himself with a thick j:ope
three times during the Mission." — p. 24. •
At page 28, it is said that when he (Liguori) heard the
Pope's decision in reference to the course he should take, he
exclaimed, " The voice of the Pope is the voice of God."
" His food was of the most inferior kind, and even this he sprinkled
with wormwood and other bitter herbs, so that the poor, who flocked to
him, refused to eat of what he had left of it. His attendants were few
in number, and he treated them on every occasion with the greatest kind
ness and sweetness. His mortifications seemed to increase both in
severity and frequency, and one day his secretary had to burst open his
door and snatch the discipline out of his hands, fearing lest the violence
wherewith he scourged himself might cause his death." — p. 31.
" This excitement — preaching during a novena to obtain rain  after a
long illness, the heat of the season, and his natural weakness brought on
a general rheumatism, which paralysed the motion of all his members
and curved his head in such a way that he could neither say mass, nor
even lie down with comfort. It was discovered after his death that the
six vertebra of the neck, with the cartilage thereon, had become one solid
bone. His head hung upon his breast in such a way, for the remaining
seventeen years of his life, that he could not drink more than a few drops
at a time; and was, consequently, unable to say mass.'' — p. 31.
"It pleased God to subject his virtue to the severest trials. He was
assailed with such temptations against faith that he was heard over the
whole house crying out, stamping upon the ground, and calling upon Jesus
and Mary to succour him, for that he was a true son of the Catholic
Church. These doubts troubled him even during his sleep."  p. 43.
Of St. Francis de Girolamo he says : —
" It yet remained to try the pure gold of his virtue in the furnace of
afflictions and crosses. Whereupon the Superior commenced upon him a
series of severe trials. A lay brother, either through affection for his
person or respect for the sacerdotal character, used to carry water daily
to his apartment ; and Francis, for allowing such a service to be performed
for him, was severely called to task ; and not only charged with it, as a
crime, but condemned to expiate it by a humiliating penance.''— p. 65.
Speaking of the gentle persuasives used by the Church and
ber sainted son with one who had erred, he says : —

55
" A stroke of apoplexy brought him — the sinner— to the verge of death,
but not to a sense of his guilt or of the fearful danger he had incurred.
Wherefore, to give him a foretaste of the chastisement that awaited him,
in the hope of awaking him from his apathy, hot water was applied to
the soles of his feet and fire to his hands, which he no sooner felt than he
began to shriek and rage like a very demon, yet was not one whit the
better disposed. Wherefore our saint, taking in his hand the crucifix,
addressed him with gentleness, saying, " Lo, thy dear Eedeemer, with
,open arms, invites thee to return to Him. See these gaping wounds, that
blood streaming down to wash away thy guilt, what hast thou to fear 1
Then he presented the Divine image to the wretched man to kiss, but he,
turning fiercely away, muttered a horrid imprecation and expired."
Of St. John Joseph of the Cross, whom the Doctor regards
as " The Mirror of Religious Life," he says : —
" To the numerous penitential austerities enjoined by his order, he added
as many more as an ingenious self-denial could devise. He guarded his
senses most particularly ; even in his youth he would not permit himself
the liberty of lifting his eyes to the roof of his cell ; and when he was a
priest he made it a rule to look no one whomsoever in the face. His eara
he mortified by denying them the gratification of music. He would not
even smell a flower. Silent as long as possible, when he spoke it was in a
low voice. Bare-headed in all seasons, he wore under his rough and hairy
habit divers hair shirts and chains, which he was careful to vary to keep
the sense of torment ever fresh. Besides, he used the discipline to a
severe degree ; and when, at the age of forty, his superiors obliged him to
wear sandals, he placed between them and his feet a quantity of small
nails. But the most tremendous instrument of torture which he devised
against himself was a cross about a foot in length, set with rows of sharp
nails, which he fastened tight over his shoulders so as to open there a
wound which never afterwards closed. Another similar, but smaller, cross
he wore attached to his breast." — p. 147.
The Ritualists also have crosses, on one side of which are
sharp steel edges. These are worn next the skin as a penance.
" However, it was in his vigilant guard over chastity that our saint
was most singular. His unremitting mortifications, his extreme modesty,
and perpetual watchfulness over all his senses preserved him from the
slightest breath of contamination. Never during the sixty years of his
life was he known to look anyone not of his own sex in the face. His
every word and action bespoke purity and inspired the love thereof. In the
streets he returned the salutations of all he met, politely, but without
raising his eyes from the ground, and he never conversed with females
without necessity, and without observing the greatest reserve. Going into
a convent of nuns, he would constantly be attended by a companion." —
p. 144.
" But his abridgment of sleep was truly wonderful, and he nevjr took
it save seated on the ground or cramped up on his little bed, often with
his head leaning against a piece of wood jutting from the wall;" — p. 148.

56
Of St. Pacificus of San Severino he says : —
" Besides the regular disciplines prescribed by rule three times in the
week, he cruelly scourged himself thrice each day, with chains or cords,
so as to fill all those with horror who heard the whistling of the lash, or
saw the abundance of blood which he shed during the flagellation.
Covered with hair shirts he undertook long journeys over thorns and
stones, slept little, never approached the fire, and kept the window and
door of his cell open in the most rigorous winters, in order to hear the
bell summoning him to the duties of the community. Thus did he keep
his body subject to the spirit, and thus did he enter into glory by sorrow
and tribulation." — p. 209.
The Doctor, with all the softness of an admirer, gives us a
detailed account of the marriage of St. Veronica. Other por
tions of her history he would probably admire at a distance.
She had her sufferings as well as her burning love :—
' " The anxiety and dread inspired by the constant appearance of thia
cup (of suffering) before her mind's eye, threw her into a violent fever,
which was succeeded by such weakness of body that her superiors forced
her to submit to the prescriptions and treatment of physicians, which
served only to increase her torments. The devils, also, threw theii share
into the ingredients of her cup. One night they held her in a frozen bath
for two hours. She remained deprived of sense and motion, which being
perceived by the infirmarians they applied fire and fomentations to her
body — all which added to her sufferings. Sometimes they surrounded her
with phantoms of licentious youths, to lead her into sin, and awful
spectres to daunt her ; they bound her with chains, and lashed her with
Bcourges, as if they would drag her to hell, crying out with shouts of
jriumph, " Thou art ours, thou art ours !"— p. 245.
" On Christmas Eve, she made an incision upon her heart in the form
of a cross, with a penknife. With the blood which issued from it she
wrote a fervent protestation of love, and a dedication of her will to her
infant Saviour." — p. 261.
" This pain (of the crown of thorns) inspired me with such compassion
for sinners, that, offering to the Eternal Father all the sufferings of Jesus,
and all his merits with those of Our Lady for the conversion of sinners,
I prayed more earnestly than ever for sufferings, telling God that I wished
to be mediatrix between Him and sinners." — p. 248.

THE CONFEDERATES;
Or, " Birds of a Feather flock together."
" What Gladstone was it matters not to-day;
What Gladstone is, he does not clearly say ;
What Gladstoue will be, in the times to come,
Men ask in England. Do they ask in Rome?"
We are informed that a little prior to the Papal Aggres
sion, there was established at Clewer, " upon an estate of

57
•fifteen acres, with an old house upon it," a House of Mercy
for Penitent Females, with which it appears the name of
Mr. W. E. Gladstone, the present Premier of England, soon
became associated. Whether Mr. Gladstone's influence was
given, lent, or hired — whether his motives were pious or prudent
does not plainly appear. It is said that his sister, after a short
illness, was so piously inclined, that she "adopted" a nephew
of Cardinal Wiseman, and became very zealous of good works —
in the Romish sense. This House of Mercy was the " Parent
House of the Sisterhood of St. John the Baptist," and the first
institution of the " Settlement " which, at present, consists of
the " House of Mercy," " St. John's Home," " St. Andrew's
Convalescent Hospital," " St. Andrew's Cottage," some
" Almshouses," and " St. Stephen's Mission." These " separate
institutions, capable of further development as the number of
the Sisters and the means at their command increase," are
worked by the " Sisterhood of St. John the Baptist, Clewer,"
of which the " Bishop of Oxford," Dr. Wilberforce, is Visitob.
"louse cf itten.g," dpenw, for penitent Jemalea.
" T + J ^he Lord Bishop of Oxford (Visitor).
irustees j The mgU Hon w^ E G.ladstone; M.p
These are the two first names in the Appeal for Funds in
the Church Times of May 16, 1868. This Penitentiary is in
Clewer Convent. The inmates attend Confession, for which
they are privately prepared by the Sisters. St. Andrew's
Hospital is opposite Clewer Convent, the Sisters of which have
Charge of it. It may be added that both institutions have the
same Mother Superior, the same Father Confessors, and the
same Romanizing Sisters.
" From the Pamphlet — ' First Five Years of House of
Mercy, Clewer,' it it will be seen that in 1851, Mr. Gladstone's
name appeared among the members of the Committee. He
has therefore been connected with the Sisterhood of St. John
Baptist, Clewer, for the last seventeen years. Mrs. Gladstone
is an ' Associate ' of that Convent." — See Circular of the Pro
testant Electoral Union for September, 1869.
Personally, we know but little of Mr. Gladstone ; and it is
said, by those who know more of him, that, though desirous
of rising above obscurity, his great object has been to keep

58
himself from being known. We believe that where he is best
known he is least appreciated ; and we grieve to see that " all
Irish Protestants have been taught by Mr. Gladstone's brute
majority to distrust and dislike England."
The following remarks are by the Rev. W. Brock, whose
acquaintance with Mr. Gladstone, as a public man, is of long
standing : —
" The intellectual character of Mr. Gladstone seems to make him almost
altogether incapable of a plain enunciation of the truth. With a mind
thus naturally constituted, he fell in, while at Oxford, as a matter of
course, with that school of thought which makes a merit of dissimulation,
and of which Dr. Pusey has for so long a time been the astute, and, alas,
too successful Coryphaeus. With a great diplomatist, he seems to be of
opinion that language was intended for the skilful concealment, instead
of the plain expression of our ideas. Aided by Dr. Newman, Dr. Manning,
and other leaders of like position and ability, Dr. Pusey and the Tractarian
" conspirators '' were soon enabled to make Oxford the head-centre of
their " Ecclesiastical Fenianism," and Mr. Uladstone is carrying out their
programme to the letter.
" By the current of events he is now placed in that high and influential
position of leadership so long coveted by himself and his party; and he has
not failed to employ it for the overthrow of those Protestant principles of
the Church, the Crown, and the Constitution, which have^raised the empire
to pre-eminence, but against which the " conspirators '' have vowed an
eternal hostility. By the natural concurrence of analogous minds Dr.
Cullen and Dr. Pusey, Dr. Manning and the Bishop of Oxford, are now
in the same boat, and Mr. Gladstone is their reckless steersman."

GLADSTONE CONFRONTED AND CONVICTED ;
Or, The Message of Peace— The Kiss of Judas.
"A common form of faith binds the Irish Protestants to ourselves
while they on the other hand are fast linked to Ireland, and thus they
supply the most natural bond of connection between the countries ; but if
England, by overthrowing their Church, should weaken their moral position,
they would be no longer able, perhaps no longer willing, to counteract the
desires of the majority, tending under the direction of their leaders to
what is called National Independence." — Gladstone on Church and State.
The MJifaithfulness of Mr. Gladstone as a Statesman will be
manifest to all who carefully read the subjoined letter to that
gentleman by the Rev. R. J. M'Ghee, and which was published
in the Circular ofthe Protestant Electoral Union for Dec. 1868.
"To the Eight Hon. W. E. Gladstone. — Sir — A solemn sense of public
duty compels me to compress, into the shortest possible compass that shall
be intelligible to all, the facts which are, at this crisis, of the utmost

59
importance to the nation, and also the test to which the proof of their
existence and their nature is to be brought.
"You have founded your assault on the Church of Ireland on the
assumption and assertion that it is the cause of the miseries of that
country, and you propose its disestablishment and disendowment as the
remedy. " I have asserted, and I re-assert, in direct contradiction to you, that
there is no foundation for the assumption that the Irish Church is the
cause of the miseries of that country, even in the least degree, but that
the certain cause of these miseries is this, viz. : —
" The principles of disaffection, sedition, intolerance, and persecution,
which the Eoman Catholic Bishops of Ireland have instilled into the con
sciences of the Eoman Catholic population, as proved by their own
documents, for the last sixty years, and especially by the code of laws put
in force in Ireland as soon as they could do so after they had obtained
political power — viz., in the year 1832. These laws it is unnecessary to
recapitulate. It is enough that they are put in force
" To enslave the Eoman Catholic laity to the temporal power of the
Pope; " To stir up seditious hostility to the British Government ;
" To claim the restitution of all forfeited property, ecclesiastical and
lay, in the country, as having been ' taken by heretics in an unjust war ;'
" To exterminate the Protestants of Ireland out of the dioceses of the
Bishops of Eome ;
" To regulate the proceedings of the Inquisition ; and
" To authorise the Pope's Penitentiary to pardon all crimes, how atro
cious soever they may be.
" I sent you a compendium of these laws in the April of last year,
authenticated as to their existence and nature from the documents of
these Bishops themselves, by learned and eminent men in the three
Universities. Tou did not inform the House of commons of these facts,
but you charged the miseries of the country upon the Established Church
of Ireland.
" I sent you a petition specifying those laws, and praying for investiga
tion by the House of commons, and requesting you, on behalf of the
Church of Ireland, as a matter of justice, to present the petition and to
move for the investigation. You merely presented the petition, which
was, of course, to lay it neglected on the table of the House ; but you
refused to move for the investigation.
" I asserted in a former letter, and I now repeat, that if the General of
the Jesuits, under whom, as their own historian informs us, the Eoman
Bishops of Ireland have long organized their clergy, were to commission
and direct you, you could not more effectually carry out his objects
than you have done and are doing. You must either be the infatuated
dupe and tool, or the deliberate and determined agent, of the Papal
Hierarchy, to carry out their objects and laws against the Protestant
religion, the Protestant Throne and Government, and the laws and liberties
of your country.
" And, now, sir, to bring the matter to a clear and decisive issue — to
prove that it is no party question, but a great constitutional question, in
which the Eoman Cathohc laity, who are not the authors but the victims

60
of these laws, have as deep an interest as the Protestants of the Empire,
and also to prove that I am not actuated by any feeling of personal
antagonism towards you, but by a sincere desire to establish the truth
before the nation, I challenge you to bring the whole case to the follow
ing test : —
" Choose any twelve gentlemen from your own majority in the House
of Commons, six of them Eoman Catholics and six Protestants, of whom
let Mr. Bright be one.
" I will take, please God, the compendium of these laws — the report of
the Universities which you have had in your possession since April, 1867,
the petition on which you refused to move for an investigation in the
House of Commons, and any other documents I may consider necessary
to establish the resolutions which I shall propose to those gentlemen for
iiheir adoption. I shall then propose to them resolutions in the most exact
and conclusive order to prove the following facts : —
" That the Papal Bishops of Ireland have for the last sixty years, as
demonstrated by their own documents, kept carefully concealed from the
knowledge of the Protestants, been enforcing, through the agency of
their priests, and under their own direct authority, principles of the most
.seditious, anti-social, intolerant, and persecuting character, as matters of
conscientious obligation on the Eoman Catholic laity.
'' That they professed opinions and principles of the most opposite
tendency — viz., of loyalty, of peace, of good-will to the Government and
to their Protestant Sovereign and fellow-subjects, of perfect acquiescence
in the settlement of property, both ecclesiastical and lay ; they positively
denied the infallibility of the Pope, renounced the doctrine of his pos
sessing any temporal power in the country, and also the existence of
certain malignant laws, on which they were examined, both before Com
mittees of Parliament and before the Commissioners of Education, 1825-6,
fully asserting the fatal effect that these laws must produce if published
in the country.
" That they professed the same opinions and principles in a Pastoral,
bearing all their signatures, and addressed voluntarily on oath, to their
own priests and people in 1826, so that Protestants could not possibly con
ceive that they could be teaching the people the principles which they
were thus renouncing in a letter publicly addressed to them on oath.
" That, after they had. by these professions, obtained political power, as
goon as they could — namely, in 1832 — they published, under a fictitious
title, and thereby put in force, a code of laws ratifying the principles
they had all along been secretly teaching the people ; and in defiance of
all their evidence, and their professions, in defiance of their Pastoral,
addressed on oath to their priests and people, they published the laws
enforcing the principles they had abjured — the very laws which they had
declared could not be published because they " would be in collision with the
Government. " " would leave nothing ot rest in any State in Europe," " would
upturn the foundations of society, and drench our streets and fields in blood."
" They taught the people through the whole of Ireland the laws enacted
against heretics, in the very year in which they published them-, and
they have instructed them, periodically, from that day to the present, that
heretics are subject to the laws of the Church, as rebellious subjects to
their Sovereign, or deserters to the general of their army.

61
" Now, Sir, I shall propose resolutions, so as to prove these facts in the
most plain and conclusive form. You and any twelve gentlemen you choose,
shall have full liberty to ask any questions connected with my statements
and to examine any documents I lay before you, previously to my putting
the resolutions.
" Eeporters shall attend to report every word that is spoken, and thus
your sentence on these resolutions shall be ratified, or the converse, as far
as such a tribunal can decide, by the judgment of the country.
" Thus it shall be proved, both to the constituencies and their repre
sentatives, whether the assertion on which your resolutions are founded
is true — that the Protestant Church is the cause of the miseries of Ireland
— or mine, that they are specially and must inevitably be produced by the
seditious and persecuting laws of the Papal Bishops ; and whether the
evil is to be remedied by putting down the Protestant Church — that is, by
the British Parliament submissively carrying out the Papal Canon Law —
or by maintaining the Protestant Eeligion, the Protestant Throne, and the
Laws and Liberties of England.
" It may be asked, why should I, a private individual, come forward to
call' you to account for the course you have seen fit to take, and to demand
thus boldly an investigation into a question which the Legislature of the
country has willingly ignored.
" I will answer. It is because that for more than half a century I have
studied, with the deepest and most earnest attention, the religion of the
Church of Eome ; I have marked the establishment and development of
this Papal power, and the discovery of the principles aud the laws which
the Eomish Bishops so long shrouded in secrecy cast a light on the suc
cessive encroachments made by them, and the coneessions yielded to
them, which demonstrated logically the character of the struggle being
carried on and maintained apparently between political parties, but vir
tually between Great Britain and Eome.
" Let politicians believe, or profess, or pretend, or ignore what they
icay, the battle really is for the government of Ireland. To whom shall
Ireland belong ? to the Queen or the Pope ?
" The laws into which I now demand, and have so long in vain de
manded investigation, contain the precise statement of the strategy of the
enemy ; the enemy not of Protestantism alone, but of all civil liberty as
pertaining to the Eoman Catholic laity ; so that in requiring an exposure
of the tactics of the Hierarchy, I know I am defending the rights of my
Eoman Catholic as well as of my Protestant brethren and fellow-subjects
I claim for them the defence which public opinion will erect around
them, to shield them from the occult but cruel despotism of these religious
and political usurpers.
" When England shall learn that the laws which Italy and Austria have
pronounced intolerable, have long galled the necks of their fellow-subjects
— who ought to be freemen, but who have been the hapless and neglected
victims of their iron yoke — then it shall be known how the very name of
civil and rehgious liberty has been abused, to strengthen the hands of
civil and religious tyranny, so that every increase of nominal political
privilege to Eoman Catholics was but another link in a chain committed
to the hands of their oppressors, and to them, in this sense, summunjus
has been in truth but summa injuria.

62
" It is because I know, and am resolved, please God, that, as far as in
me lies, EDgland shall know the truth in this matter, which, owing to
circumstances unnecessary here to • mention, it is in my power to prove,
that while you, under the pretext of promoting what you call justice and
political righteousness, are trying to enlist the unsuspecting honest people
of England in a crusade against the Protestant Church of Ireland — you
are truly, whether wittingly or unwittingly, but a tool in the hands of
Papal Bishops to carry out the Canon Law of Bome.
I am, Sir,
Your faithful opponent, E. J. M'Ghbe."

THE FENIAN MANIFESTO, Dee. 1869.
The excuse for the robbery, sacrilege, treachery, murder,
and royal oath-repudiating, necessarily connected with Mr.
Gladstone's " Irish Church Destruction Bill" was that it would
be a " Message of Peace" to the Fenians and the Romish priest
hood. We cannot believe, however, that a politician so astute
as Mr. Gladstone could have been so far deceived as to imagine
that such a sacrifice could ever satisfy the avarice and malice
of the present Ultramontane hierarchy in the British Empire,
and the following extracts from the Fenian Manifesto pub
lished in the The Times, December 24th, 1869, show plainly
that he has not satisfied the demands of the men who with
himself were " banded together " for the destruction of the
rights and liberties of freeborn Englishmen : —
" The rule of England is the grievance of grievances. To remove it is
to remove all the others. To suffer it to remain is but to provide for a
new crop of intolerable wrongs. None of the grievances of Ireland can be
radically cured until English domination shall cease ; they may be miti
gated, but it is only a temporary respite, which would last only as long as
the present agitation. Every English garrison must be withdrawn;
Protestant, landlord, and British ascendancy must be withdrawn.
" On no subject in these days have the people of Ireland been so
unanimous as on a general amnesty for the prisoners. In denying the
prayer of the people, Mr. Gladstone, as an excuse, says : — ' It is known
to the Government that the Fenian Conspiracy is not extinct either in the
United Kingdom or in Amelica.
" This plea is a shallow attempt to disguise the weakness of his position.
It is unworthy of the candid statesmanship for which Mr. Gladstone
receives and accepts credit. It is equally unworthy of the public intelli
gence he addresses. The testimony of the Premier is not needed to prove
that Fenianism is not extinct. The pretence that he has just discovered
that is insincere. He knew that Fenianism was not extinguished by the
incarceration of those patriots. He knew that the existence of Fenianism
so plunged Ms predecessor into difficulty that he made it his opportunity

63
for promotion— that, in fact, Fenianism was his stepping-stone to power ;
and he knew that since he has wielded the prerogatives of his great office
nothing has been done to ameliorate the condition of affairs which made,
and still makes, Fenianism a necessity.
"It would be unjust to the Premier's intelligence to believe that he
believes it possible, even with the aid of John Bright, to bandage the eyes
of Fenianism with the old lawn sleeves of the Irish Church, or crush its
giant form into the diminutive coffin of disestablishment.
" Fenianism is the heir of '98 and '48, and is guided by the best teach
ings of both, and is, therefore, inspired by a more manageable fervour
than either.
" Mere agitation or threats, confined to Ireland, met with nothing but
contemptuous silence or more contemptuous sneers of English opinion ;
but the "vitality of Fenianism on English soil, its determination to assert
itself even on the scaffold, as well as at the polls in the enemy's
Country, wrought a wonderful change in the self -protective sensibilities
of England, and forced it to acknowledge through unmanly fear that
which it would not consider through a sense of manly justice.
" Even the British House of Lords proclaimed that Fenianism, and Irish
rights, and the mass of the Irish people are identical, and that Fenianism
has placed the British Government in the greatest predicament of the
times — disestablishing the English Church in Ireland, hammering in the
wedge between Church and State in England, and compelling the
' Defender of the Faith,' Victoria, to forswear her Coronation Oath."
The chief priests of Rome, acting in concert with Mr.
Gladstone, hope to destroy the Church of God, as Judas with
the Jewish priests betrayed and crucified her Lord, and pro
bably the only thing that keeps the latter traitor from the fate
of the former, is that Romish Priests are more accommodating
than the Jewish.

THE CHRISTIAN FAITH & THE ROMISH CREED
Or, the Pope's Lieutenant & the Christian Minister.
We ask particular attention to the following letter, in whieh
we think the Rev. R. J. M'Ghee fully convicts Dr. Manning
of wilful ignorance and perjury ; just as his co-conspirator
Gladstone had been convicted of carrying out the designs of
their common Master, the Pope, for the most abject enslave
ment of Roman Catholics, and for the entire destruction of all
Protestants — Dissenters and Churchmen.
" To Dr. Manning, soi-disant Archbishop of Westminster.
" Archbishop Manning, — I took the liberty of addressmg a
letter to you on the 9th of December, 1865, on the occasion of your

64
address delivered on your Enthronisation on the 6th of November
preceding. In this letter I stated that I addressed you with the
intention of laying my letter and your answer before the Bishop
of London, and. of claiming from his lordship the same zeal on
behalf of our Boman Catholic countrymen, in endeavouring to
bring them to embrace the ancient Catholic Faith of the Church
of England, which you so laudably profess, in your anxiety
and determination to bring the Protestants of England to em
brace what you consider to be the ancient Catholic faith of
the Church of Eome. Not having been favoured with any
answer from you I could not fulfil my intention of laying it
before the Bishop of London, and » long and severe illness of
some months' continuance has prevented me from proceeding
any further on this important subject. But now, if it please God,
I shall bring it to an issue, by affording you an opportunity of
carrying your intention into effect, in a manner that will at once
evince the sincerity of your zeal in the cause of the Church of
Bome and command the attention of the Boman Catholics and
Protestants of the empire.
"Tou assert that the Church of Rome holds the faith of ths
ancient Catholic and Apostolic Church, and that the Church of
England has departed from that faith, and is a heresy of three
hundred years' standing.
" I affirm, on the contrary, that the Church of England holds
the faith of the ancient Catholic and Apostolic Church, and
protests against the Church of Bome, because she has departed
from that faith, and has set up a New Creed as her new pro
fession of faith, which was never heard of or promulgated in
the Christian Church till the 9th day of December, 1564, so
that her profession of faith was exactly three hundred yearsi
old on the 9th of December, 1864. Now, let us put these
direct contradictions to the proof. The mode of receiving
those whom you consider heretics into your Church, is to call
on them to subscribe this profession of faith. On my own re-i
sponsibility, and in the name and on behalf of the Protestant'
Church of England, and here in this City, which you profess to
call your diocese, I stand forward, and say, Appoint any time you
please, and the most public place in London ; let Dr. Newman,
and all those who have gone over to the Cliurch of Bome, be
present ; bring your own ritual and the canons and decrees of the
Council of Trent. I hereby undertake to subscribe your creed,
and to be publicly received into your Church, if you can prove
to me that the Creed you call on me to subscribe, was ever
known or promulgated as a creed in the Christian Church
before the 9th day of December, 1564. I put the fact to this
proof to establish the certainty of its truth, though I would
rather go to the stake than subscribe the creed of the Church

65
of Rome, knowing, as I do, that the means of salvation she
holds out to men are directly opposed to the salvation of the
Gospel of Christ. I say so with deep sorrow, not in a spirit of
hostility, but of sincere Christian love to my Boman Catholio
fellow-subjects. " I cordially approve your sentiment, that ' we should fail in our
duty to our Divine Master if we were to aim at anything less than
the conversion of England, the redemption of all our brethren
from heresy and schism, the reconciliation of our country to the
kingdom of Jesus Christ. It is a paltry service and an earthly
prudence which aims at anything less than the whole breadth of
our Divine commission.' Excellent ! I most sincerely approve
this principle, and I heartily trust that the Bishop of London,
and all the Bishops and clergy of the Church of England will
feel its value for their religion as sincerely as you profess to feel
it for yours. Tou see I afford you a most favourable oppor
tunity both of proving your sincerity and the antiquity of the
creed of the Church of Rome, There is nothing of unkindness,
nothing of theological controversy or disputation, but the calm,
quiet testimony of a simple matter of fact. There are the two
professions of faith ; the question is, Which of them is the faith
of the ancient Christian Church ? I cast aside all Protestant
authorities ; I cast away the Reformers. I appeal exclusively
to the councils which you have embraced as infallible, and which
(as your profession of faith ^is also your oath) you have sworn
'undoubtedly to receive and profess.' The two first general
councils of Nice (a.d. 325) and Constantinople (a.d. 381) composed
as you know, the creed of the Protestant Church, then un
deniably the Catholic Creed, called, from the first council,
Nicene. " The Council of Ephesus (a.d. 431), you know, reiterated this
profession of faith, and decreed that ' it should not be lawful
for any one to write or to compose any other,' and denounced with
a most solemn judgment those 'who shall have dared to compose,
or profess, or to offer any other form of faith to those wishing to
be converted to the acknowledgment of the truth, whether from
Paganism, or from Judaism, or from any form of heresy.'
" The Council of Chalcedon (a.d. 451) reiterated, as you know,
this same profession of faith, and declared ' no person
makes any other profession of faith. We neither attempt nor
dare to do so. These principles which have been set forth are
sufficient ; it is not lawful to make any other exposition.' Tou
have thus the profession of faith of the Protestant Church of
England, authoritatively established by the four first general
councils, and with them we unite in protesting against any
other. " Then the last general council, the Council of Trent, decrees

66
in her third session, February 4, 1546, that the Nicene Creed,
which she recites, was the creed held and professed to that date
in the whole Christian Church, and that it was ' that firm and
only foundation against which the gates of hell shall never
prevail.' " Now, let me respectfully and kindly remind you, that in the
very profession of faith which you subscribed when you left the
Protestant Church, and which you have reiterated as your oath
when you were appointed to your present office, you have pro
fessed and sworn that you ' undoubtedly receive and profess all
things delivered, defined, and declared by the sacred canons and
general councils, and particularly by the Holy Council of Trent.'
That is, you have sworn that you undoubtedly receive and pro
fess the following facts : —
" Firstly. That the Creed, which is the sole standard of ad
mission to the Protestant Church of England, was composed and
ratified as the profession of faith of the Catholic and Apostolic
Church at the two first general councils, Nice and Constantinople,
till a.d. 381.
" Secondly. Tou have sworn that this creed was sealed and
ratified by the two next general councils, Ephesus and Chalcedon,
to a.d. 451, and that in the former it was decreed that ' any who
should dare to alter or add to this creed ' should be smitten with
the heaviest censures of the Church, and that the latter reiterated
this decree.
"Thirdly. Tou have sworn that this creed was the profession
of faith of the whole Christian Church up to the date of the
third session of the Council of Trent, Feb. 4, 1546 — consequently
to 1563, the close of that Council, for no other creed had then
been promulgated.
"So that, from the first to the last of the general councils,
whose decrees you have sworn to receive, the creed of the
Protestant Church was the only profession of faith propounded
and ratified by them all, and you have sworn that that creed
is ' the firm and only foundation against which the gates of hell
shall never prevail,' which is the decree of the very last of the
general councils.
"But you have also sworn that you condemn, reject, and
anathematize all things contrary to the decrees of these councils.
So that by the very oath which you have sworn in the creed
which you have adopted, you have ratified the antiquity, the
authority, the Catholicity, and the truth of the creed you have
renounced •,*• ou have sworn that you reject, condemn, and ana-
themetize the creed you have adopted. This argument is not
mine, it is your own. Tou have sworn to the truth of the
premises, and are surely too good a reasoner to deny the neces
sity of the conclusion.

67
"On what authority, then, can you venture to call the
Protestant Church a heresy of three hundred years' standing ?
How can you call that profession of faith a heresy which you
have so solemnly sworn, on the authority of all your general
councils, to be true ? Can you name the date when the heresy
commenced, or the profession of faith which the heresy adopted P
" I give you the year, the month, and the day that dates the
apostacy of the Church of Bome. Long and gradually had
she brought into the Church the heresies which corrupted the
faith and defiled the morals of all Europe ; but they were
collected, condensed, promulgated, and stereotyped into a new
profession of faith, and into the apostacy predicted by St. Paul,
1 Timothy iv., on the 9th day of December, 1564, in the Creed
of Pope Pius IV.
" I shall give you a week to consider this subject, and shall
then send for your answer to this plain distinct proposal, and
sincerely trust that it may please Almighty God to bless the
consideration of it to your own soul, and to the souls of those
who have fallen with you into this fatal apostacy from the faith
of Christ and to bring you back to the profession of the true
faith, which alone can stand the test of His word and His judg
ment. Sincerely trusting and praying that He may be pleased
to show you that the only hope, the only salvation for your soul,
is in the righteousness and atoning blood of the Lord Jesus
Christ, instead of the many ' refuges of lies ' propounded by the
Church of Eome, — I beg to subscribe myself as your faithful
friend and servant in Christ.— E. J. M'Ghee."
Dr. Manning made no reply. The intelligent reader will be
able to account for his silence.

ROYAL CONFESSORS & BOOTED APOSTLES;
Or, The Jesuit's Schemes for Extirpating Heresy.
Grant them the rights of men, and while they cease
To vex the peace of othrra, grant them peace ;
But trusting bigots, whose false creed has made
Treachery- their duty, thou art self-betrayed.
The following oracular instruction from the famous Jesuit,
Father La Chaise, "spiritual adviser" of Louis XIV., to Father
Peters, " spiritual adviser" of James IL, ought to be carefully
read and digested. It rightly points to the immorality of
kings and people as the source of priestly power; shows the
incalculable evils to a State arising from ecclesiastical ascend
ancy ; and accounts foi' the strenuous efforts now being made
by Jesuits — Puseyites and Papists — to bring our Statesmen

68
and Rulers under the " direction" of the Clergy, that they may
employ them to enslave or destroy us. The document is found
among the manuscript papers selected from the library of
Edward Harley, Earl of Oxford, and is as follows :¦ —
" Father La Chaise's project for the Extirpation of Seretics, in a
Letter from him to Father Peters, 1688.
" Worthy Friend,
" I received yours on the 20th of June last, and am glad to hear of your
good success, and that our party gains ground so fast in England ; but
concerning the question you have put to me ; that is, ' What is the best
course to be taken to root out all heretics ?' To this I answer, there are
divers ways to do that, but we must consider which is the best to make
use of in England. I am sure you are not ignorant of how many thousand
heretics we have in France, by the power of our dragoons, converted in the
space of one year ; and by the doctrine of those booted Apostles turned
more in one month than Christ and his Apostles could in ten years. This is
a most excellent method, and far excels those of the great preachers and
teachers that have lived since Christ's time. But I have spoken with divers
fathers of our society, who do not think that your king is strong enough to
accomplish his design by such kind of force, so that we cannot expect to have
our work done in that manner, for the heretics are too strong in the three king
doms, and therefore we must seek to convert them by fair means before we
fall upon them with fire, sword, halters, gaols, and other such like punish
ments ; and therefore I can give you no better advice than to begin with
soft, easy means. Wheedle them by promises of profit and places of
honour, till you have made them dip themselves in treasonable actions
against the laws established, and then they are bound to serve from fear.
When they have done this, turn them out and serve others so, by putting
them in their places ; and by this way gain as many as you can. And for
the heretics that are in places of profit and honour, turn them out or sus
pend them on pretence of misbehaviour ; by which their places are
forfeited, and they subject to what judgment you please to give them.
Then you must form a camp, that must consist of none but Catholics ; this
will make the heretics heartless, and conclude all means of relief and re
covery is gone. And lastly, take the short and best way, which is to
surprise the heretics on a sudden ; and, to encourage the zealous Catholics,
let them sacrifice them all, and wash their hands in their blood, which will be
an acceptable offering to God." .And this was the method I took in France,
which hath well, you see, succeeded ; but it cost me many threats and
promises before I could bring it thus far, our king being a long time very
unwilling. But at last I got him on the hip ; for he had lain with his
daughter-in-law, for which I would by no means give him absolution till
he had given me an instrument, under his own hand and seal, to sacrifice
all the heretics in one day. Now, as soon as I had my desired commission,
I appointed the day when this should be done ; and, in the meantime,
made ready some thousands of letters, to be sent into all parts of France
in one post night. I was never better pleased than at that time ! but
the king was affected with some compassion for the Huguenots, because they
had been a means to bring him to his crown and throne ; and the longer

69
he was under it the more sorrowful he was, oft complaining, and desiring
me to bring him his commission again ; but that I would by no persuasion
do, advising him to repent of that heinous sin, and also telling him that
the trouble and horror of Ai's spirit did not proceed from anything of evil tn
those things that were to be done, but from the wickedness that he had done ;
and- that he must resolve to undergo the severe burden of a troubled mind
for one of them or the other ; and if he would remain satisfied as it was,
hjs sin being forgiven, there would in a few days be a perfect atonement
ttade for, it, and he be perfectly reconciled to God again. But all this would
not pacify him ; for the longer the more restless ; and I therefore ordered
him to retire to his closet, and spend his time constantly in prayer, without
permitting any one to interrupt him ; and this was in the morning early,
when, the evening following, I was to send away all my letters. I did,
indeed, make the more haste, for fear he should disclose it to anybody,
yet. I had given him strict charge to keep it to himself ; and the very
tHings that I most feared, to my great sorrow, came to pass, for, just in
the.nick of time, the Devil, who hath at all times instruments at work,
sent the Prince of Conde to the court, who asked for the king. He was
fold he was in his closet, and would speak with no man. He impudently
answered ' that he must and would speak with him,' and so went directly
to 'his closet. He being a great peer no man durst hinder him. And being
cpme to the king, he soon perceived by his countenance that he was under
some great trouble of mind ; for he seemed as if he were going into the
other world immediately. ' Sir,' said he, ' what is the matter with you ?'
The king at first refused to tell him, but he pressing harder upon him, at
last the king, with a, sorrowful complaint, burst out and said, ' I have
given Ea Chaise a commission under my hand to murder all the Huguenots
in one day ; and this evening will the letters be despatched to all parts
by post for the performing of it ; so that there is but small time left for
my Huguenot subjects to live, who have never done me any harm.'
Whereupon this cursed rogue answered, ' Let him give you your commis
sion again.' The king said, ' How shall I get it out of his hand ? for if I
send to him for it he will refuse to send it." This devil answered, ' If your
majesty will give me the order, I will quickly make him return it.' The
ting was soon persuaded, being willing to give ease to his troubled spirit,
and said, ' Well, go then, and break his neck if he will not give it you.'
Whereupon this son of the Devil went to the post-house, and asked if I
had not a great number of letters there. And they said, ' Tes, more than
I had sent in a whole year before.' ' Then,' said the prince, ' by order
from the king, you must deliver them all to me' — which they durst not deny,
for they knew well enough who he was. And no sooner was he got into
the post-house, and had asked these questions, but I came also in after
him to give order to the postmaster to give notice to all those under him
in the several parts of the kingdom, that they should take care to deliver
my letters with all imaginable speed. But I was no sooner entered the
house but he gave his servants orders to secure the door, and said confi
dently to me, ' Tou must, by order from the king, give me the commission
which you have forced from him.' I told him I had it not about me,
but would go and fetch it, thinking to get from him, and so go out of town,
and to send the contents of those letters another time ; but he said, ' Tou
must give it, and if you have it not about you, send somebody to fetch it,

70
Dr else never expect to go alive out of my hands ; for I have an order
from the king, either to bring it or break your neck, and am resolved,
either to carry that back to him in my hand or else your heart's blood at
the point of my sword.' I would have made my escape, but he set his
sword to my breast, and said, ' Tou must give it to me or die ; therefore,
deliver it, or else this goes through your body.'
" So, when I saw nothing else would do, I put my hand in my pocket and gave
it him, which he carried immediately to the king, and gave him that and
all my letters, which they burned. And, being all done, the king said,
now his heart was at ease. Now, how he should be eased by the Devil,
or so well satisfied with a false joy, I cannot tell ; but this I know, that
it was a very wicked and ungodly action, as well in his majesty as the
Prince of Conde, and did not a httle increase the burden and danger of
his majesty's sins. I soon gave an account of this affair to several fathers
of our society, who promised to do their best to prevent the aforesaid prince
doing such another art, which was accordingly done ; for within six days after
the damned action he was poisoned, and well he deserved it. The king
also did suffer too, but in another fashion, for disclosing his design unto
the prince, and hearkening unto his counsel. And many a time since,
when I have had him at confession, I have shook hell about his eaks
AND HADE HIM SIGH, PEAR, AND TREMBLE BEFORE I WOULD GIVE HIM
absolution ; nay, more than that, I have made him to beg for it on his knees,
before I would consent to absolve him. By this I saw that he had still an
inclination to me, and was willing to be under my government ; so I set
the business of the action before him, by telling him the whole story, and
how wicked it was, and that it could not be forgiven till he had. done
some good action to balance that and expiate his crime. Whereupon he at
last asked me what he must do. I told him that he must root out all
heretics from his kingdom. So, when he saw there was no rest for him
without doing it, he did again give them into the power of me and our
clergy, under this condition, that we would not murder them, as he had
before given orders, but that we should, by fair means or by force, con
vert them to the Catholic religion. Now, when we had got the commis
sion, we presently put it in practice ; and what the issue hath been you
very well know. But now in England the work cannot be done in this
manner, as you may perceive by what I have said to you ; so that I cannot
give you better counsel than to take that course wherein we were so unhap
pily prevented : and I doubt not but it may have better success with you
than with us.
" I would write to you of many other things, but 1 fear I have already
detained you too long ; wherefore I will write no more at present, but
that I am " Tour friend and servant,
" Paris, July, 1688." " La Chaise.'
Reader, the Jesuits are now seeking to destroy the ministry
of Christ's Apostles, that they may introduce the ministry of the
Booted Apostles of servile princes, and the assassins and execu
tioners of the Vatican. Rise in the strength of G-od and pre
serve for your children and for the world " the liberty op
Beit ain."

7(
ENGLISH EDUCATION UNDER THE BAN;
Or, The Protestant Teacher and The " New Code."
" Betwixt three and thirteen —
Twist the withy while it's green."
None value more highly than the Jesuits the importance of
the truth expressed by the following verses : 
" 'Tis granted, and no plainer truth appears,
Our most important are our earliest years,
The mind, impressible and soft, with ease
Imbibes and copies what she hears and sees,
And through life's labyrinth holds fast the clue
That Education gave her, false or true.'' — Cowper.
It was with sad regret that Dr. Wiseman found he had
outlived the age when " the Church " could legislate, and
enforce her legislation, as to whether a man should " Read " or
"Not read."
Experience had verified the tradition of his Church —
" Ignorance is the mother of devotion," — and the Dr. would
still have preferred the use of Beads and Scapulars to Prayer-
Books and Bibles. The people, however, would read, whether
the Church permitted it or not, and the Doctor and his hier
archy had to yield. But the following pages may serve to
show that they only " Stooped to Conquer."
About the year 1857, an Irish Protestant was appointed
master of a British School in the Metropolis, in the neighbour
hood of Dr. Manning's Jesuit College. The general knowledge
of the boys was low ; their religious knowledge was lower. The
master had undertaken a calling that in earlier life he despised,
because he now saw that a faithful Schoolmaster was Heaven's
Journeyman. He devoted himself to his work, and the School
was put under the supervision of a Government Inspector,
Matthew Arnold, Esq. About that time Dr. Manning, as
publicly reported, was going about distributing " sweets " to
induce children to attend his Schools ; while a neighbouring
Puseyite School would only admit the children of Dissenters to
its advantages on condition of their receiving Baptism at the
hands of its Priest.
The Master of the British School made the Bible a Class-
Book, out of which he instructed the children in the principles
of Protestantism. The School greatly increased in numbers
and in respectability ; the Inspector said the boys increased in

72
knowledge ; and the patrons saw that the funds more than
doubled. Things were going on comfortably, when a new
scheme was devised — a new r'-gime imposed.
About this time, the French Government increased the salary
of the Primary Educator five-and-twenty per cent.; raising
thereby the character of the Educator, and as a consequence,
the character of the French people. At the same time, the
British Government reduced the salary of the Primary
Educator ; thereby degrading him, and as a consequence,
degrading the British people. This British teacher was so
" imprudent " as to love his adopted country better than his
own interests. He thought it unfair to the youth of England,
to be placed in a position so disadvantageous in relation to their
French neighbours, with whom they might one day have to
contend. He knew that the "New Code " was the work of
" covenant-breakers," and was intended to secularize the
national education, to prepare the people for Popery and
Infidelity — for anything that would bring the country to ruin.
In connection with this " scheme," the conduct of Earl
Granville and Robert Lowe will be regarded as infamous, and
be execrated by every patriot, till " the memory of these
wicked men rots." What these Jesuit hirelings then did to
the teachers and to the youth under their charge, fitted them
for the not less infamous and execrable part they have since
acted in their oirft-English politics.
The Teacher to whom we have alluded kept the " Log
Book " required by the New Code. Some of his pupils were
borrowed by a neighbouring Teacher to attend his Annual
Examination, so that he might realize " results." The Master
of the British School was so grieved and indignant to see the
English Educator thus degraded, that he entered a statement in
the Log Book expressive of his opinion. The " results " of the
Examination of his own School, by Mr. Arnold, were most
satisfactory; but shortly after, his Log Book was demanded by
the " Committee of Council on Education," and several leaves
cut out of it by them — though the book was his own property.
He had his line chalked out for him, as if he were a monk
— a thing and not a man — and his patrons — Evangelical Dis
senters — handed him over to the will of Dr. Manning, " because
he taught Protestantism in such a manner as might be
offensive to a Roman Catholic !" Oh, English Dissent, thou
art blindly allying thyself with Rome — thou art drinking of

73
the cup of her sorceries. But, alas ! thou shalt soon drink the
cup of God's sore displeasure, unless thou repentest !
When a gentleman sought to bring the matter before Parliia-
ment, he had the mortification to find that " the Government
was intriguing with Cardinal Wiseman for the Education of
England !" How the Government and the Priests applied the
money robbed from English Teachers, let the following facts
declare.

SCIENCE AND ART EDUCATION;
Or, Our National Institutions and Romish Idolatry.
" My people have changed their glory for that which doth not profit." —
Jer. ii. 11.
In the year 1866, the Teacher to whom we have referred in
the foregoing pages, visited the South Kensington Museum,
in company with the Editor of an Irish Newspaper. The latter
was so astonished at the depths to which the English people
had sunk, and at the mal-appropriation of the public money,
that he asked the Teacher to make a list of the articles in one
cabinet that he thought, deserved special notice. The size of
the cabinet was about 7 feet long, 4 feet wide, 4 feet high. The
following is the list, accompanied by a note, both of which
were published at the time in several papers : —
¦ South Kensington Museum, September 3, 1866.

Reliquary or Shrine ...£2142 0 0
Virgin Crowned, and Sa
viour Uncrowned ... 120 0 0
Plaque  7 0 0
Christ and four Evangelists 44 0 0
Hood Cross  68 0 0
Pax. The Almighty hold
ing the crucified Saviour 16 0 0
Monstrance  45 0 0
Two Plaques  15 0 0
Madonna being worshipped 241 0 0
Altar and Cross. Almighty
and Saviour  350 0 0
Monstrance  5 5 0
Finial knob of Chase ... 30 0 0
Crosier. Virgin, 3 Kings,
and 3 Saints  413 0 0
Crucifix  9 3 0
" Now, sir, here is a sum of over £5000 appropriated to the
purchase- of a few cracked tinsel shrines of Romish idolatry,
which can serve no other purpose than to debase the mind

Tryptych Crucifix £450 0 0
Crucifix  86 0 0
Crosier. Virgin Crowned 265 0 0
Pyx, gilt, intended to hold
the idol god of Kornanists 11 0 0
Four ditto  93 4 0
Portable Altar  65 0 0
Tryptych, silver gilt - ... 100 0 0
Crosier. Virgin and Angel 46 0 0
Tryptych. Christ, Virgin,
and Saints  25 0 0
Statuettes. Christ and
Apostles  24 0 0
Crucifix, gilt wood ... 5 5 0
Cross, with imitation gems 4 15 0
Betable. Crucifixion and
Angels  342 0 0

74
which it does not irritate. I say irritate ; for when I consider
that a portion of that money was robbed from myself by the
Government, not only indirectly but directly, I cannot respect
those who have so flagrantly abused the power with which
they were entrusted. A few years ago, as your readers will
remember, we had introduced into the Education Department
of this country a scheme, professedly intended to pay teachers
according to results, but really designed to degrade them, and
to reduce education to a means of robbing Englishmen of
everything like manliness and independence.
An arrangement was entered into by the Government with
Cardinal Wiseman for the education of England. Economy was
the pretext for introducing the new regime, and as monks and
nuns could live much cheaper than men and women, it was
arranged that a good many of the latter should be forced out
of the field to make room for the former. I objected strongly
against this measure at the time, but, though most of those to
whom I spoke on the subject agreed with me, yet the love of
ease and an unwillingness to believe that the Government could
act so basely and treacherously, allowed them to sit down
inactive or stand aghast at such atrocity. The salary of the
teachers was lowered five-and-twenty per cent. Then each
teacher remaining was obliged to make an entry in his Log Book,
but forbidden to express a thought or opinion — serving no useful
purpose whatever, and only calculated to enslave the man, or
force him to be dishonest. The Committee of Council, with
their accomplices — the Brompton Fathers — then appropriated
the money, which they had most ruthlessly taken from teachers,
to the purchase of relics and other trumpery. Teachers and
Education were placed under the ban of the Committee of
Council on Education, and priestcraft, serfdom, and idolatry
taken under' their patronage.
" A few purchases made by this perfidious conclave, in 1864,
may give your readers some idea of how the money voted for
Education is appropriated.

Pax 

..£16

6

0

Pendent Cross 

£3 0 0

Altar Cross

.. 210

0

II

Statuettes, — Virgin and

.,

Two Crucifixes ...

.. 12

0

0

Child 

38 0 0j

Holy Water Vessel

.. 20

0

0

Bucket for Holy Water ...

1 8 0

Incense Holder ...

.. 85

0

0

Crucifix ... 

8 11

Missal Case

.. 700

0

0

Devotional Table

6 0

Monstrance ... .

.. 45

0

0

Holy Water Vessel

3 10

Two Paxes

.. 86

13

8

Pendent Crucifix

13 13

Pectoral Cross

.. 28

0

0

Virgin and Dead Saviour

6 10

70

St. Anne, Virgin and in
fant Saviour  £8 0 0
Entombment  6 0 0
Statuette, — Virgin seated 10 0
Virgin of the Immaculate
Conception .. ... 10 0 0
Tryptych — Virgin and
Suints  2 0 0
Medallion, — Cosmo di Me
dici  121 0
St. Sebastian  2 8
St. John ,  15 0
St. Jerome  20 0
St. Francis  5 11
St. Joseph — Statuette ... 4 8
Virgin and Dead Saviour 4 4
Infant Saviour, Statuette 1 1
Virgin of Inrm. Conception 1 1

Carmelite Nun 
Crucifix, — puinted wood...
Crucifix, ditto 
St. John Baptist's Death
Mask of a Saint 
Virgin enthroned
Sedan chair (representing
the power of the priest
hood over devils and the
destinies of men)
Chasuble, (English in the
dark ages) 
Four ditto 
Cope and Hood 
Cope (in the dark ages) ...
Hood of Cope (in the dark

£6 16

li)

25 5

0

'8 8

5

30 0

(J

4 0

0

1 12

0

45 0 0

21

0

0

37

5

0

15

0

0

110

0

0

70 0 0

" These few items, out of similar bargains made by the Com
missioners and their agents in 1864, give but a rather imperfect
idea of the awful misappropriation of the public funds — money
wrung from the industry of the country, under the pretence of
educating the poor, and then most ruthlessly snatched from
the English teacher to propagate monkery, priestcraft, and
idolatry. "The alienation of the people from their rulers is being
made complete by such atrocious policy, and the time is
not far distant when the bitter fruits of their infamous treachery
must become apparent to all."
Li a visit made after the above date, the first object that met
our eye on entering was a statue of a Crowned Madonna, which,
even wliere it stood, sometimes receive the idolatrous worship
of the superstitious visitor. Further on the Almighty was
represented as crowning the Virgin Mary Queen of Heaven.
The Blasphemous pictures on sale in one room of the Depart
ment, and the silly and idolatrous objects lent by Mr. Beresford
Hope, M.P. — his crowned Madonna and Bambino, the god and
goddess of Romish devotees and brigands — bespoke to our
mind a decay of virtue and a demoralisation fearfully alarming.
"The Invisible and Incorruptible Gon " is here blasphemously
represented by images "made like to corruptible man" — while
several of Mr. Beresford Hope's " works of art " represent the
Creature crowned, and Creator uncrowned ! Under the specious
pretext of cultivating a taste for Worlcs of Art, the rising
generation are educated in Blasphemy by our rulers; and
against this iniquity we are not aware that the Christian

76
Church has made a single protest. We may as a nation soon
be convinced that it is an evil and a bitter thing to depart
from the Living God. Our Education Department is in such a
condition as demands the instant and earnest attention of every
Englishman.

THE GOVERNMENT EDUCATION BILL;
Or, England her own and God's Enemy.
"The heads thereof judge for reward, the priests thereof teach for hire,
and the prophets thereof divine for money : yet will they lean upon the
LORD and say, Is not the LORD among us? None evil can come
upon us. Therefore shall Zion for your sake be plowed as a field, and
Jerusalem shall become heaps, and the mountain of the house as the high
places of the forest." — Micah, iii., 11, 12.
England is now seeking to educate her children without the
Bible. The madness of such a course may easily be proved by
reference to Ireland. Wherever the Bible has been a school
book there crime is low and the district is marked by pros
perity and comfort. Wherever the Bible is condemned as a
" by-bill " or " the devil's book," there crime is in excess, life
and property are insecure, and hatred and misery prevail.
Not only have our Sovereigns declared that the Bible is the
best sword by which to govern, and that it has been " the
source of England's greatness," but it has maintained their
authority, and been the guardian of the people's liberty, and
the chief joy of England's " happy homes."
It is better to give no education than an education without the
Bible. The great objection to such an education is that it
increases the capacity for enjoyment, but does not supply the enjoy
ment Jor which it creates the wamt. It, in fact, creates a
vacuum which nothing but God's friendship can fill. The man
therefi rs who advocates a Godless education advocates the
misery of man ; but Bible education and education by Priests are
not only different from each other, but opposed to each other.
The Bible is no party book. It is God's book to man, and the
Priest who opposes it plainly declares by his opposition that he
is the enemy both of mam and of his Malcer. Christians cannot
teach their religion without the light of the Bible ; but Romish
Priests advance fastest and safest in the dark. Christiana
will have to regain, by constant watchfulness, at the " School
Boards," what they have lost by past neglect, or the rising
generation will be handed over to Popery and Infidelity.

77
THE ENAMELLERS AND THE ENAMELLED ;
Or The Seducers and the Seduced.
Puseyism is profligacy and deceit enamelled. The Madame
Rachels of Puseyism not unfrequently destroy by corroding
varnish what remains of natural beauty in their dupes.
We must now return to notice some of the names given by
the " Sisterhood " at Clewer as their friends and supporters.
It is only fair to some of the parties implicated to say that we
believe their support of the system has been Jesuitically obtained.
It is the custom of the Sisters and their friends, to represent
themselves as being supported by the holy and good, and thus
they deceive many. — See the manoeuvres of the Monk Ignatius
at Manchester and Folkestone.
It is to be feared, however, that many in " high life " sup
port these, and kindred institutions, to fulfil that part of
Penance called Satisfaction. Surely the Prince of Wales and
the Duke of Cambridge are not ignorant of the character of
the Night Refuge, under Priest Gilbert and the Sisters, and yet
these Royal Personages are put forth as supporters.
We have strong suspicions that Prince Albert, the Queen's
natural Guardian was " disposed of " by traitors and conspira
tors against this Protestant kingdom, in order that they might
carry out their designs more easily. The attempt to assassinate
the Puke of Edinburgh had avowedly this object, as we learn
from O'Farrell's Revelations to the Colonial Secretary. And
the Prince of Wales, it appears, gets leave to live because he
serves their purpose : —
Sjhe iColonial Secretary -. I may be obtuse or short-sighted, but
it,see.ms f,o. me very wonderful that if these Fenians wish to
maice, an attack on the Royal Family they do not make it on
the Prince of Wales, or some one near at hand P
Prisoner .- They are very fond of the Prince of Wales. In this
se'ffse :' 'they look upon him as useful in the Republican cause,
because he disgraces royalty. — See O'Farrell's Revelations.
tJr>Vai-''V '-.
We were present at a meeting of a "Brotherhood" in
EfeJ|ojn3, in 1854, presided over by three Priests, and at that-
rr^jatiing it was declared that the death of Prince Albert could
be,/|s easily accomplished as that of an Irish Landlord, — that
it'was ridiculous to think of Her Majesty, a woman, reigning
oyer; millions, qf. men — and that the Romish soldiers should
6h<mitheh\;Generals rather than shoot the enemies of England,.

78
unless the demands of the Priests were complied with. — See
Circular of Protestant Electoral Union, August, 1868.
In reference to the visit of Her Majesty and the Princess
Louise to the Clewer Convent, page 47, we are told that many
efforts were made to induce the Queen to make this visit, and
that Her Majesty promised it a considerable time before it was
made. The chief objects of the Sisters and their Associates were
evidently to obtain the Queen's sanction and to carry on their
work under Her patronage, or rather her apparent patronage,
and thus shelter themselves from adverse criticism. But
loyal subjects ought to protect their Sovereign from such
entanglements. The Mother Superior of Clewer Convent is Mrs. Monsell, widow
of the Rev. C. Monsell, son of the late Archdeacon of Derry—
sister of the late Smith O'Brien, sister-in-law of the Bishop
of Gibraltar ; his wife, Mrs. Harris, being her sister — cousin of
W. Monsell, Romish M.P. for Limerick — and aunt of Rev. James
O'Brien, late Curate of Clewer, and now a Romish priest-
cousin of Mrs. Tait, wife of the Bishop of London — and
also cousin of the Bishop of Oxford, who is Visitor of Clewer
Convent. Thus the Wilberforces, Taits, O'Briens, and Monsells, are
one family, and seem to have formed a compact against the
Church of England.
Archdeacon Sarris, now Bishop of Gibraltar, brother-in-law
of the Clewer Mother Superior, was Sub-Warrden or Father
Confessor of Clewer Convent, and Chaplain to the Bishop of
Salisbury. Mrs. Harris was sister to the Superior of Clewer Convent.
She died in 1864. Three Masses were offered for the repose
of her soul, in the chapel, by the Rev. T. T. Carter, " Father
Confessor to the Sisterhood of St. John the Baptist."
Miss O'Brien is sister of Mrs. Monsell, Superior of the
Sisterhood of St. John the Baptist, Clewer.
Mrs. Martineau is sister of Mrs. Monsell. Rev. A. Martineau
is her husband.
Edward O'Brien is nephew of Mrs. Monsell, and is married
to a daughter of Spring Rice, Lord Monteagle, who is now
under the " spiritual guidance " of " Father White " of St.
Barnabas, London.
W. C. Spring Rice is Honorary Secretary of the " Establish
ment for Gentlewomen during Temporary Illness" 90, Upper

79
Harley Street. This place is managed by Mrs. Tait, Lady
Herbert of Lea, and other ladies.
Mrs. Tait, wife of tbe Bishop of London, is first cousin to
the Clewer Mother. She is a frequent visitor at Clewer Con
vent. Mrs. Monsell returns these visits by protracted stays at
London House and Fulham. Mrs. Tait's two sisters — Mrs.
Fortescue, wife of Provost Fortescue of St. Ninian's, Perth,
and Miss Spooner — are frequent residents at Clewer Convent.
The former lady, with her only daughter, spends every Lent
there, under the guidance of " Father Carter."
The Dean of Windsor, Domestic Chaplain to the Queen, is a
member of the Council of Clewer Convent, and husband of
Mrs. Wellesley, who is " Associate of the Sisterhood of St.
John Baptist," Clewer.
The Rev. T. T. Carter, Rector of Clewer, is Father Confessor
and " Superior General of the Order of the Confraternity of
the Blessed Sacrament of the Body and Blood of Christ."
In 1865 he published a work on " The Doctrine of Con
fession in the Church of England." This work has the follow
ing dedication : —
" To those, whether Living or Departed, into whose labours we hav
entered, who through evil report and good report, have won back this
lost portion of our inheritance, which evil days had forfeited, so blessed
to many needed and have found its healing virtues, this volume is with
respectful affection Dedicated."
We are told by this Rev. T. T. Carter, Rector of Clewer, in
a printed Appeal, published November, 1869 — dated and dis
tributed from Clewer Rectory — that the " Clewer Sisters" have
almost completed a " settlement," each " separate institution"
of which is " capable of further development, as the number
of Sisters and the means at their command increase."
Rev. W. T. Grieve, formerly Curate of Clewer and Father
Confessor in the Convent, an Arch-Ritualist, promoted by the
Bishop of Oxford to Colnbrook, Bucks., is still Member of
Council of the Convent.
Rev. E. Balston, Head Master of Eton College, is brother-
in-law to " Father Carter," and is member of Council of the
Convent. A trustworthy correspondent writes as follows : — " We are
surrounded on all sides by Monastic and Conventual Institu
tions. There is a large Jesuit College at Old Windsor, which
in a few years is expected to surpass Eton. Mr. Carter, of

80
Clewer, is notorious for his Popish teaching ; and Mr. St. John
Blunt, of Old Windsor, is almost as bad ; and to add to all this
Romish teaching im the Church of England, there is a most
eloquent preacher, Father Grant, at the new Romish chapel,
New Windsor."
Rev. John Monsell, Vicar of Egham, is brother-in-law of the
Clewer Mother Superior, cousin of William Monsell, Romish
pervert, M.P. for Limerick, an avowed enemy of Protestantism,
and one of Mrs. Monsell's " Advisers."
Rev. C. W. Furse, married to a niece of Mrs. Monsell, the
Clewer Superior, is Vicar of Staines, near Windsor.
The character of this gentleman's ministry may be imagined
from the following statement : — Two girls — twins — were pre
paring for their " First Communion." The Vicar urged that
it was necessary he should see them separately in the Vestry.
With the greatest reluctance one of them went with the Vicar
while the other waited outside. The girl who went came back
to her waiting sister crying, and would not let her go in to be
put under such a filthy examination as she herself had been
subjected to. Both left in disgust. Owing to the prevalence
of such practices at Staines some gentlemen were desirous of
having a course of Protestant Lectures delivered there.
Accordingly, Mr. G. Mackey advertised a course of lectures
for the exposure of Ritualism and Romanism. The following
" Public Challenge to Puseyite Priests" was addressed to Mr.
Furse's Curate : —
PUBLIC CHALLENGE TO PUSEYITE PRIESTS.
Liteeaky Institution, Staines.
July 1st, 1870.
Eev. Sir, — In order to show that your services in the interests of
Popery and Ritualism are not altogether unappreciated by me, allow
me to present you with a copy of Challenge, which I have largely cir
culated in this town, and which I now offer for your acceptance in the
hope that that earnestness which prompted your exertions of last week,
will induce you now to come forward and defend, publicly, those doctrines
and practices which you and your clerical friends are so anxious to pro-
You will perceive by the note at the bottom of the enclosed printed
challenge, that I shall (D.V.) Unmask the Confessional to-night at 8
o'clock, when your presence on the platform will be most welcome ; and
when you will have an opportunity at the close of the Lecture of refuting
anything which I may advance not in strict accordance with truth 
" Prove all things ; hold fast that which is good."
pagate in this locality. I am, dear Sir, yours truly,
Bev. Mr. Conybeare. GEO. MACKEY.

81 Staines. June 29, 1870.
" The Rev. Mr. Conybeare having troubled himself to prevent persons
from coming to hear the Lectures now being delivered in the Literary
Institution, Staines, on Popery and Ritualism, by Mr. G. Mackey, and
having applied to the Society for the Suppression of Vice to present
t ale of tqe ' Confessional Unmasked ': —
Notice is hereby Given : That Mr. Mackey is ready to meet
that Gentleman, or any of his clerical friends, before the inhabitants of
Staines, and to prove : —
1st. That the Popish dogmas now introduced into the Church of Eng
land are unscriptural and unreasonable, dishonouring to God and ruinous
to the souls of men.
2nd. That the introduction of these Popish dogmas into the Church
of England by the Ritualistic parsons is a violation of their ordination
vow, whereby they become guilty of perjury.
3rd. That the exposure of the abominations of Popery and Ritualism
is the bounden duty of all true Protestants, who value the purity of their
homes, and the chastity of their female relations.
4th. That the Confessional, as now practised by Ritualists, is a sink of
impurity, an engine of seduction, and the prolific source of family discord
and dissensions.
5th. That the Society for the Suppression of Vice would be much
better employed in preventing females from being corrupted by Bachelor
Priests in the Confessional, than in trying to stop the sale oE a book ex
posing these corruptions. — See Circular of the Protestant Electoral Union
August, 1870."
Rev. C. EUis, Incumbent of Cranbourne, Berks., is cousin of
the Clewer Superior.
Bishop of Oxford, is brother-in-law of the Romish Archbishop
Manning, cousin and Father Confessor of " Clewer Mother,"
cousin of Mrs. Tait, Mrs. Fortescue, and Miss Spooner. His
only daughter, Mrs. Pye, and her husband, and also three of
the Bishop's brothers, have joined the Church of Rome.
He is Almoner to the Queen and Visitor of the Clewer Convent.
Dr. Manning and Dr. Wilberforce married two sisters —
daughters of the Rev. John Sargent, of West Lavington.
Tlie Countess of Erne and Viscount Crichton receive invitations
to the Commemoration Festival every July.
Lady Louisa Crichton was an annual subscriber. Her
Governess, Agusta Goertz, is a Clewei Sister.
Mr. W. E. Gladstone, M.P., is a Trustee of the House of Mercy
in Clewer Convent. It will be seen from a pamphlets — " First
Five Years of the House of Mercy at Clewer," that Mr.
Gladstone has been connected with the Sisterhood of SU John
Baptist for the last 17 years— since 1851.

82
Mrs. Gladstone is an " Associate of Clewer." Sbe, Mrs'
Tait, and the Superior of the Sisteihood frequently visit
together the so-called " Religious Houses " in London.
Rev. W. Sutehings is Sub-Warden, that is, Father Confessor.
He, as well as Mr. Carter, visits parishes in London and else
where, to hear Confessions.
The following extract from a printed Notice, was obtained
by the writer, January 30th, 1867, from one of the officials
in the Church of St. Alban, Holborn : —
"SAINT ALBAN THE MARTYR, HOLBORN.
A Priest will attend in the Sacristy to hear Confessions at the
following times : —
Wednesday: 10 a.m. to 12.30, 2.30 to 7.45, and after
Evening Service ; for any who may desire it.
Fkiday : 3 to 6 p.m. ; for Women only.
Saturday: 10 a.m. to 12.30, for any one ; 2.30 to 6 p.m., for
Men only.
6 to 7.45, for Girls only ; after Evening Service,
for any one.
There are several Houses in London where ladies, married
and single, meet these men "by appointment," for Con-'
fession. These "leathers" also hear Confessions in the
Boarding School for Daughters ofthe Clergy and Professional
Men, at 3, Bloomfield Place, Pimlico.
A Ritualistic Priest, " transformed into a minister of
righteousness," was asked to give a Scripture lesson to the
young ladies of a highly respectable Boarding School in Bays-
water. The young ladies were delighted with hira, and deeply
impressed by his appeals to their consciences. Seeing this he
expressed his readiness to speak with any of them in private,
when the lesson was over. One young lady availed herself of
his kind offer. He then excused himself by saying, that other
engagements pressed upon him, but that he would be glad to
speak with her the morning following. At this interview
the young lady was so disgusted with his indecent interroga
tories, that she begged the vile man might not be allowed to
see her again.
Ten of the ladies mentioned in the list of Subscribers have
become Sisters. Miss Robertson first became a Sister, and
in a few months after openly joined the Church of Rome.
Her property was kept by the Sisterhood, and she is now
" penniless."

S3
Most of the ladies and gentlemen mentioned in the Circular
are " Sister and Brother Associates" of St. John Baptist's
Sisterhood. They are received by Mr. Carter at a solemn
service in the Chapel of the Convent. They kneel at his feet
while they promise what he requires of them. He invests
them with the " Badge" — a bronze medal — and the ceremony
ends by Mr. Carter placing his hands on their heads, and
giving them his Benediction.
Lady Helena and Miss Fanny Trench, relatives of the Arch
bishop of Dublin, also Miss Georgiana Verschoyle, relative
of the Bishop of Kilmore, are " Associates of Clewer Convent."
Many consider Cardinal Cullen and Archbishop Trench to be
Par Nubile Fmtrum, as the following communication shows : —
" Sir, — It may interest your readers to know that the above
worihy divines joined together in the month of November last,
to issue through the press and otherwise, a notice and invitation
to the faithful to attend a sermon in the Romish Cathedral,
Marlborough Street, on Sunday, the 7th of that month, of which
the following is the substance : —
" ' The Annual Sermon in aid of the funds ofthe Society for
the Relief of Sick and Indigent Roomkeepers of the City of
Dublin, will be preached on next Sunday, 7th Nov. inst., by the
Rev. T. J. Canon Power, President of Cloncliffe Seminary, in the
Catholic Cathedral, Marlborough Street, immediately after
High Mass, which will commence at twelve noon, at which
His Eminence the Cardinal Archbishop will preside.
" ' Contributions from those who are unable to attend will be
thankfully received and acknowledged by His Eminence the
Cardinal Archbishop, and His Grace the Most Rev. Archbishop
Trench, Hon. Treasurer.
" The collections in all the Catholic Churches in the city on the
above Sunday, will be devoted to the same meritorious object.'
" Now, sir, God forbid that I should object to any man
bestowing relief on any creature on whom he wishes to confer
it. But I do most strongly object to a Bishop of our Church
(arch or ordinary) lending his name and influence to promote
a Popish charity, in a Popish masshousb, in conjunction, with
Cardinal Cullcn, and giving also the (.-ropf'ty of the Church, a
large portion of which he enjoys as a salary, to maintain that
Indigent Roomkeeper's Society, the funds of which are not
unfrequently abused by the recipients, to pay their dues to the
Priest.

84
"Of course hi3 Grace approves of the teaching of the
Cardinal, or he would not sanction it by his name and influence.
" I understand that his Grace gives .£3 a year to the Asso
ciation for relief of distressed Protestants, under the patronage
of the Earl of Roden, and £5 a year to the Roomkeepers'
Society, under the patronage of Cardinal Cullen, and that he
has made an effort to induce the Clergymen of Dublin to give
sermons in their Churches for the same purpose, to help the
Cardinal's society.
" I maintain that he has no right thus to abuse the funds of
jthe Church, which are not entrusted to him for that purpose,
while so many of our poor in the city are starving in the midst
of plenty ; and the faith of our forefathers is damaged by this
jfalse teaching, coercion, and unholy example. — An Indignant
'Protestant." — Ballyshannon Herald, Feb. 5, 1870.
Lord Jocelyn is a constant visitor at the " House of Charity,"
.Greek Street, Soho, London. It is in charge of Clewer Sisters
and " Father Chambers." Dr. Tait is patron of this place.
Lady Rosa Greville only child of the Marquis of Westmeath,
is warmly interested in the Clewer Sisters. They visit her ;
the returns their visits, and contributes to the funds.
In December, 1867, the Countess of Shrewsbury, then Lady
Ingestre, visited the Superior of Clewer Convent, at a Boarding
School belonging to the Sisterhood of St. John the Baptist,
3, Bloomfield Place, Pimlico.
The Bishop of London, Dr. Tait, and Mrs. Tait, attended the
services in the Chapel of Clewer Convent during their last visit
to Windsor.
Miss Alice Lees, grand-daughter of the late Rev. Sir
Harcourt Lees,* is now at Clewer Convent. For some time
* The Rev. Sir Harcourt Lees was one of the most " faithful and
fearless " defenders of our Protestant Constitution. When the Romanists,
during the reign of William IV., boasted of Royal patronage, and no doubt
regarded it as " a great encouragement and augury of success," that
" Her Royal Highness the Duchess of Kent, with characteristic liberality,
subscribed the sum of £20 towards the completion of the Catholic Cathe
dral of Tuam,'' Sir Harcourt " demanded, on the part of the Protestants
of this betrayed nation, not only the dismissal of those household con
fidential advisers of Her Royal Highness who dared to advise such
dangerous liberality, but the immediate withdrawal of the infant princess
from the guardianship of a parent whose Popish bias and laxity of religious
principle, so perversely exemplified in assisting the growth of Popery,
might lead to the most awful and calamitous national results." The

85
she nas employed by the Sisters as a menial in the laundry at
Chiswick. " Though paying handsomely, she had no better
accommodation than a share of a small bedroom, while the
' self-denying Sister ' appropriated four rooms to her own use."
Gerald Gabbett, a beautiful and intelligent boy, several of
whose relatives are Irish Clergymen, is now in charge of a
Clewer Sister at Chiswick.
Mrs. Walker, Superior of St. James's Home, is also a constant
visitor at Clewer and its numerous "Branch Houses" in
London. Her daughter, Isabella, has been for some years a
Clewer Sister. !
Mrs. Gladstone and Mrs. Tait had each a large sum of money
placed at her disposal for the use of the orphans of those poor
people who died of cholera in London during that epidemic.1
On August 23, 1866, Mrs. Gladstone, accompanied by the Clewer
Mother, drove in her carriage to Clapham, to inspect a house in'
which they intended to place the cholera orphan boys, while
Mrs. Tait placed the girls in a house at Fulham under the
charge of Sister Georgiana of Clewer Convent.
This Sister was, in 1862, sent on a mission to Wales.
Having resumed her surname of Irwin, and laid aside her con
ventual dress, she took charge of a Penitentiary in Llandaff,
called "Llandaff House of Mercy." She kept up a constant
correspondence with the Superiors of Clewer Convent, many
of whom visited her in Llandaff. On March 16, 1864, Rev'

worthy Baronet based his observations upon the following section of The
Bill or Rigihts : —
" And whereas it hath been found by Experience, that it is inconsistent
with the safety and welfare of this Protestant Kingdom to be governed
by a Popish Prince, or by any King or Queen marrying a Papist ; the
said Lords Spiritual and Temporal, and Commons, do further pray that
it may be enacted, That all and every person and persons that is, are,
or shall be reconciled to, or shall hold communion with, the See or Church
of Rome, or shall profess the Popish Religion, or shall marry a Papist,
shall be excluded, and be for ever incapable to inherit, possess, or enjoy
the Crown and Government of this Realm, and Ireland, and the Dominions
thereunto belonging, or any part of the same, or to have, use, or exercise
any Regal Power, Authority, or Jurisdiction within tbe same ; and in
every such case or cases the people of these Realms shall be and are
hereby absolved from their allegiance; and the said Crown and Govern
ment shall from time to time descend to and be enjoyed by such person
or persons, being Protestants, as should have inherited and enjoyed the
same in case the said person or persons so reconciled, holding Communion,
or possessing, or marrying as aforesaid, were naturally dead." — See Pro
testant Confederate, July 6, 1836.

86
T. A. Warbnrton, of Iffly, Oxford, a Tractarian Priest, and
relative of the Mother Superior of Clewer, arrived at Llandaff,
and heasd confession in the Oratory of the House of Mercy,
on two days, viz., March 16 and 17," 1864 The Bishop, the
nominal Head of the House, knew nothing of the matter until
two months afterwards. He then heard all, but retained tile
Sister, because the Mother allowed her to stay without salary.
During her stay at Llandaff she always attended the Clewer
Retreats in each November — resuming her religious dress and
name while at Clewer. On May 1, 1867, Sister Georgiana was
transferred from Fulham to the " Dalston Refuge for the
Destitute," as Miss Irwin, at a salary of £15 for doing the
" Church's work in the Church's way," — promoting the views
of the Bishop of Oxford, and of her Confessor.

LONDON " HOMES" AND CHARITIES.
To show how easily simple Protestants may be deceived in re
ference to these " Homes," we transcribe the following observa
tions respecting " St James's Home," Hammersmith. Similar
remarks doubtless apply to many other Homes and Charities.
"The Archbishop of York will preach at St. Thomas's
Church, Portman Square, on Sunday morning next, on behalf
of St. James's Diocesan Home for Female Penitents. Divine
Service will begin at 11 o'clock." — Times, April 23, 1869.
" Sir, — I beg to call your attention to an appeal frequently appearing
in the Times from the Bishop of London, for funds for a Sisterhood
which he intends settling on the episcopal estate, Fulham ; thus encum
bering future Bishops of London with a Popish establishment. St. James's
Home, for which he pleads, has always been conducted on the same
principles as other Ritualistic institutions. Their Superior is a constant
visitor at the Tractarian Convent of Clewer, to which her daughter belongs,
where many relatives of the Bishop of London occasionally reside, es
pecially during Lent, for the purpose of confession, &c. Mrs. Tait often
visits this place as a guest, the Mother Superior of which, who is her
cousin, returns these visits by lengthened stays at London House and
Fulham. The Bishop and Mrs. Tait attended services at Clewer Convent
during a late visit to Windsor. Were there any doubt respecting the
principles and practices inculcated at St. James's Home the Popish prints
sold there and the Popish emblems with which the Home is adorned would
convince the most incredulous. When to this is added the constant
interchange of penitents between Clewer and St. James's Home, none but
the wilfully blind can fail to see how fast the influence of the Bishop of
Oxford is now extending over the once Protestant City of London. Let
it be remembered that the Hackney Sisterhood, with their priest Mr. Tuke
(Father Basil), late Curate of St. Mary's, Soho, all oassed over to Rome,

87
frhile under the fatherly care of Dr. Tait, their " visitor." The Sisterhood
of St. John, living in King's College Hospital, still enjoy his paternal pro
tection, though they frequent the notorious St. Alban's, Holborn, instead
of attending the Church of England services in the hospital chapel. In
the upper storey of this same hospital they have a Ritualistic oratory,
where " Father La Barte of Lavington," one of the Bishop of Oxford's
Curates, attends to hear confessions. Protestant girls are sent to prison
for want of refuges in which to place them, while professing Protestants
bestow their money and influence in supporting Tractarian Convents,
where the errors of confession, Mariolatry, prayers to the saints, and masses
for the dead, are taught and practised."
" Establishment fob Gentlewomen during Temporary
Illness, 90, Upper Harley Street." This establishment was
opened in 1850, and is patronised by Her Majesty. The Bishop
of London is Visitor. Mrs. Tait and Lady Herbert of Lea,
are among the managers. It is visited by the Mother Superior
of Clewer, accompanied by Mrs. Gladstone and Mrs. Tait, both
of whom are " Associates of Clewer House of Mercy." At the
Meeting of the " London Diocesan Ladies' Association," held at
London House, under the presidency of the Bishop, on March 4,
were Mrs. Gladstone, Mrs. Tait, and Mrs. Martineau. " The
late lady Cranworth, a true and uncompromising Protestant, was
among the first founders and active managers of this institution.
" London Diocesan Penitentiary," Park House, Highgate.
Rev. John Oliver, Warden of this Penitentiary, is cousin of
Mrs. Monsell, Superior of Clewer.
In these Establishments the good and virtuous are used by
such persons as Mrs. Gladstone and Mrs. Tait to "influence"
those outside to support them. The Ritualists — undeclared
Papists — are now become so audacious as to boast that the
Bishop of London dare not interfere with them.
Doubtless " these wicked men" use the best names to deceive,
— and the worst of it is that persons so used have but a small
chance of putting themselves right. The Rev. Mr. Cadman's
name was used by the promoters of the " Twelve Days' Mis
sion," and when he wrote to the Standard to deny having sanc
tioned such, his letter was not inserted. An Irish nobleman has
written to ns, complaining of similar treatment at the hands
of the Ritualists ; and the unprincipled conduct of " Father Igna
tius" and his friends, in this respect, is too notorious to need
pointing out. The three advertisements which follow are such
as may be seen constantly in the Times. These advertisements
vary in the winding, and the " lady managers" are not always
the same in the advertisement.

88

ESTABLISHMENT for GENTLEWOMEN during TEMPORARY
ILLNESS. — The relatives of clergymen, naval, military, and pro
fessional men, governesses, and artists may, for a small weekly payment,
receive the comforts of a HOME, combined with the best medical and
surgical treatment, at the establishment, 90, Upper Harley-street. This
establishment, which was opened in 1850, is patronised by HER MAJESTY.
The BISHOP OF LONDON is Visitor, and it is managed by Mrs. Thomson
Hankey, Mrs. Culling Hanbury, Miss Matilda Hardy, The LADY HER
BERT OF LEA, Mrs. R. Hoare, and other ladies. All information
respecting it may be obtained on written or personal application to the
Lady Superintendent. Subscriptions received at the Institution, and by
the Treasurer, at Messrs. Couttsand Co's., 59, Strand.
W. C. SPRING RICE, Hon. Sec.
HOME for the HELPLESS— ST. JAMES'S DIOCESAN HOME for
FEMALE PENITENTS (Hammersmith), under the immediate
direction of the Bishop of London. The work earned on BY A
SISTERHOOD, "in faithful accordance with the principles of the
Reformed Church of England " ! ! FUNDS greatly needed.
COUNCIL.
The Bishop of London
Rev. Dr. F. Hessey

Rev. J. W. Ayre
Rev. F. G. Blomfield
Hon. and Rev. F. Byng
Bev. R. G. Baker
Eev. S. Brooke
The Lord Clinton
Eev. W. CADMAN
E. Cbarriugton, Esq.
Rev. E. L. Cutts, Chaplain
Rev. E. Capel Cure
Eev. J. E. Cox
Octavius Coope, Esq.
Arthur Currie, Esq.
Rev. J. Connell
Eev. C. W. Furse
C. J. Freake, Esq.
J. S. Gilliat, Esq.
H. G. Heald, Esq.
Major-Gen. lit. Hon. Percy Herbert,
M.P.

R. Hook, Esq., Treasurer
Eev. J. E. Kemps
Eev. W. F. Erskine Knollys
Eev. S. W. Lloyd
Pev. A. Martineau
Rev. W. D. Maclagan
Rev. Daniel Moore
Eev. J. Moorhouse
J. D. Morton, Esq.
Eev. Canon Nepean
Eev. E. Parry
John Pearson, Esq., Q.C.
Rev. G. F. Prescott
Rev. F. Pigou
R. T. Pigott, Esq.
R. R. Pym, Esq.
Hugh H. Seymour, Esq.
R. Wade, Esq.
Loftus Wigram, Esq.

Subscriptions will be received by any of the above ; by Messrs. Herries,
Farquhar and Co. ; and by the Hon. Secretary, Rev. S. W. Lloyd, 14,
Seymour-street, Eortman-square, to whom communications may be
addreased.LONDON DIOCESAN PENITENTIARY, Park-house, Highgate.
Visitor— The Bishop of London : Trustees— Lord Dufferin, Sir Walter
C. James, Bart., C. H. Cadogan, Esq. For the Rescue and Restoration of
Fallen Women of every grade. Accommodation for 60 ; 10 beds vacant
from want of adequate funds, which are urgently needed for current
expenses. CONTRIBUTIONS will be gratefully received by Richard
Twining, Eaq., Treasurer, at Messrs. Twining's, bankers, 215, Strand,
London j or by the Rev. John Oliver, Warden, at the Penitentiary. Here
is also a Sisterhood.

"Forty Hours Prayer 0. S. B. The Annual Devotion of
Forty Hours Prayer will (D.V.) be held at the Priory, Laleham,
near Staines, on March 9, 10, 11 ; and at the Convent of St.
Mary and St. Scholastica, Feltham, on March 16, 17, 18.
Subscriptions in money, offerings of candles and flowers,' will
be gratefully accepted, &c."
The Very Rev. Mother Hilda Mary, Prioress of St. Mary
and St. Scholastica, is the daughter of a Protestant physician.
She has left her father and mother without a daughter to cheer
them in their old age. — Matt. xv. 4-10.
" The Houns or Little Offices of the Blessed Virgin." A
young lady, daughter of a Scotch Baronet, was locked up while
copying these devotions in Clewer — five years ago.
" St. Saviour's Hospital and Orphanage, Upper Holloway.'
In this place is a gaudy Oratory in which stands a statue of
the Virgin and Child.
" King's College Hospital " and " Charing Cross Hospital."
The nursing in these Hospitals is conducted by the " Sister
hood of St. John the Evangelist." Some of the Sisters live in
the Hospitals, others at St. John's House, Norfolk Street,
Strand. They have an Ultra-Ritualistic Oratory in the top of
King's College, Hospital, although there is a fine Chapel in
the Hospital, and a good Chaplain, daily prayers, and two full
services and Communion every Sunday. The Sisters frequent
St. Alban's, Holborn.
The Puseyite " Priest's House " in connection with the
" Society of St. Joseph's," Upper Holloway, was visited by a
friend, who was shown over the establishment by " a young
man wearing a monkish dress, with a rosary and crucifix."
There were " Holy- water " pots attached to the walls of the bed
rooms, and each apartment had its Crucifix. There was a huge
wooden Madonna, painted. There were five fallen women in
the establishment, one of whom had been confined only two
days before. Our friend, observing the delicate position oc
cupied by the young monk, said : — " I presume, sir, that
you are married ?" " Certainly not," replied the young
monk, " or I should not be wearing this dress." " Are you
an ordained Clergyman of the Church of England ?" " Yes,
I am in Priest's orders." " May I ask, do you act as
Father Confessor to these young women ?" " Yes, if they wish
to open their griefs to me I do." " Is this establishment under
the jurisdiction or supervision of the Bishop of London ?" " The

90
Bishop knows of it," replied the priest ; "Mrs. Tait has been
here and given three guineas towards its support."
The following observations are by " Brother Cecil ": —
" It is an offshoot of the Society of the Blessed Sacrament,
and the Rev. W. W. Malet was appointed the first Rector
on the Feast St. Joseph, 1864, by the then Superior-General
of that Society.
" Its object is the adoration of Our Blessed Lord under the
sacramental veils by works of mercy —
" 1. To outcast and friendless children, especially found
lings, in honour ofthe adorable mystery of the sacred manger of.
Bethlehem. " 2. To the homeless, in honour of His outcast life and holy
povert}'. " 3. To the fallen, in honour of His mercy in visiting us
sinners in the Sacrament of the Al'ar.
" The members of the Society must use every endeavoui to
found hospitals, refuges, homes, penitentiaries; and, wlien
possible, to restm-e ancient Monasteries, and recover them for the
use of the S.S.J. Also to recover the full observance of the
ancient Holy-days of the Anglican Church, and her beauty of
holiness in Catholic ritual.
" There are three orders — First Order, Broth i rs and Sisters
must take vous of celibacy and obedience ; Second Order do. of
obedience only, binding for one year ; the Third Order, living
in the world, assist by the daily recitation of set prayers, con
tributions, &c.
" The Chapter, which sits monthly, consists of First and
Second Order Brothers.
" The Society at its foundation consisted of three memberss
it now numbers : — In Third Order, 14 Sister Associate ,
5 Brother Associates ; in Second Order, 2 Sisters, 3 Fathers
10 Brothers ; in First Order, 2 Sisters, 2 Fathers, 2 Brothers;
total, 40 members.
" We hope to establish communities or colleges of Brothers
some day. wlten funds and houses are offered us for the purpose,
which will be active or contemplative according to the disposi
tion of the founder.
"First and Second Order Brothers and Sisters, have worked,
and are now working, either alone or in company, in various
parts of the country — e. g., the Refuge in Lisson Grove ; the
Hospital in Westmoreland Street, now at Upper Holloway,

91

under the late Sister Catherine (the latter of which, by-the-
bye, is still carried on by Sisters of the Order, and is sadly in
want of funds); St. Saviour's Home, Shorncliffe, Kent, under
a Second Order Sister ; the Crossing-sweeper's Club, under the
Rev. the Rector S.S.J., &c., &c. "Bno. Cecil, Sec, S.S.J.
" St. Saviour's Hospital, Alfred Terrace,
" Upper Holloway."
The following information respecting this Hospital which
seems to be a cover for the profligacy of the friends and agents
of Mrs. Tait, Mrs. Gladstone, and their Associates, was fur
nished to us by the friend who visited this establishment : —
S. Saviour's Hospital for Foundlings and Outcasts.
Visitor.
Dr. Lankester, Coroner for Central Middlesex.
Patrons.

His Grace the Duke of Eutland.
Right Hon. Lord J. Manners, M.P.
Right Hon. Lord Brougham.
Sir Eobert Clifton Bart , M.P.
Sir Charles Lawrence Young, Bart.
Colonel G. Williams, C.B.
H. C. Templeman, Esq.
Alfred Meadows, Esq., M.D., Phy
sician to the General LyiDg-in
Hospital.
Christopher Heath, Esq., F.E.C.S.,
Surgeon to Westminster Hospital.
Very Rev. E.B.K. Fortescue, Provost
of S. Ninian's, Perth.

Patronesses.

J. Walker, Esq., M.R.C.S.
Rev. Canon Jenkins, B.D., Jc3^a
College, Oxford.
The Rev. Principal of St Margaret'a
College, Kensington Park.
Eev. W. Mayow, M.A., St. Mary's,
Brompton.
Eev. J. C. Chambers, M.A., " House
of Charity,*' Soho.
Eev. F. G. Lee, D.C.L., F.S.A.,
Chaplain to the Earl of Morton.
Rev. A. B. Gouldon.
P. E. Van Noorden, Esq.
W. Sedgwick, Esq.

Her Grace the Duchess of St. Albans.
The Lady John Manners.
The Countess Scarbrough.
The Viscountess Dungannon.
The Lady Louisa Cator.
The Dowager Lady Bateman. 1
THE COUNCIL.
President.
The Rev. W. Wyndham Malet, S.S.J., Vicar of Ardeley, Herts.,
Lord Brougham. Members of the Council.

Dowager Lady Young.
Lady Young.
Lady Henniker.
Mrs. Baillie Cochrane,
Mrs. Lankester.
Mrs. Beckett.

Chaplain to

Eev. the Principal of S. Margaret's
College, Kensington Park.
Rev. Campbell Lock.
Rev. Edward Hamilton Flynn.
Rev. George Brushfield Hodges.
Sir Charles L. Young, Bart.
Warden.
Rev. A. Willis-Fleming, S.S.J.

G. Berkeley, Esq.
John Shepherd, jud., Esq.
Clement D. E. Malet, Esq,
Charles Walker, Esq.
G. Whichels, Esq. Hon. Sec.
Henry Cecil Sykes, Esq., S.S.J.

92
The following are amongst the Contributors to the
Saviour's Hospital : —

St.

Mother Superior of All
Saints' Home, Margt-st. £3 0 0
The Lord John Manners... 110
The Lady Jane Manners... 110

The Duke of Rutland ... £2 0 0
Lady Rodney  10 0
Mrs. Tait, London House... 3 0 0

THE JESUIT TRAPPER AND TRAINER;
Or, The Sinons of the Church.
The reader will not have forgotten the account of the Jesuit
Governess, given on page 33. The same infamous treachery
has been practised in thousands of families by Jesuits, male
and female. In many places they find a ready welcome,
because of their "accomplishments;" in other places they
" worm" an entrance. Something of their cunning and deceit
may be conceived from the following cases: —
(a.) The President of the Protestant Evangelical Mission
had been the means of rescuing and protecting several of the
Priests' victims. A Mrs. Kennedy was immediately put forth
as a bait in order to entrap him. This Mrs. K. represented
herself to be a Protestant widow, who was fearfully persecuted
by her brother, a Ritualistic clergyman. The ground of the
persecution, she said, was solely because she would not deny the
faith of her fathers. She was anxious to have the benefit of the
President's counsel. He properly sent her some good advice
by letter. After the interchange of a few letters, the Protestant
pious widow was taken dangerously ill, so she said, and was
watched most narrowly by the Priests, lest any Protestant
should get to see her ! She had property that would be lost
to the Christian cause, and would be used to advance Popery
unless some true friend interfered ! She besought, as with her
dying breath, the President to come and see her, and as efforts
would undoubtedly be made to prevent him from seeing her, he
was to receive no denial ! ! The President, considering that a
dying woman could hardly write with such energy and exact
ness, prudently waited a day or two, and calling at her address,
in company with the writer, the Protestant Mrs. Kennedy had
decamped, as a Sister of Mercy — " the Female Jesuit."
(b.) The Rev. A. G. Pemberton, Incumbent of St. John's,
Kensal Green, was well known as a staunch advocate of Pro
testantism. No Jesuit Governess was likely to find a home with

93
him. Hear and marvel ! Not far from the parsonage there has
been reared, within the last few years, one of those foreign and
hostile strongholds, a Nunnery. One evening, as darkness
was drawing on, a wretched inmate of that ecclesiastical bastile
was discovered in Mr. Pemberton's shrubbery, by his little
daughter. The poor Sister had escaped with her life, and was
anxious to find a covert anywhere from the cruelty of a
Convent. The Sister was accomplished, and would be over
joyed if she might only be permitted to be of any service
to " the sweet angel of mercy " that had rescued her from
death. She was treated as a friend and bad for a time
the education of the children of her benefactors, when, to their
surprise and indignation, they found that the tlumved snake was
poisoning its preserver. The true character and intention of
the " Sister " being discovered, she retreated to her den in the
Papal preserves, where only Rome's Priests and " bloodmen "
are allowed to range.
(c.) Mrs. M. preferred the guardianship of the " Holy leathers"
to that of her husband. The latter had spirit enough to refuse
to live in partnership with the Priests, so he gave them, in toto,
his quondam wife. She covered her " unfaithfulness" with
the habit of a Sister, and then sought to lead to ruin his two
daughters, the joy and delight of their father. It was known
that the young ladies were to leave London in a day or two.
Mrs. D., a woman in a respectable position, and employed by
the Brompton Fathers for doing odd jobs, was sent with a
" piping bullfinch " to ask the young ladies to accept it as a
present from a friend. The real object was to ascertain the
exact day they would leave, and the train by which they would tramel.
This known, it was then arranged that Mrs. D., who was even
unknown to Mrs. M., should travel in another compartment of
the same carriage with the young ladies. She was to carry a
scarlet opera cloak on her arm on the railway platform, at
Tunbridge Wells. Mrs. M. was to be in waiting with a car
riage, and it was thought that when the young ladies would
see their mother, they would be surprised and confused, and
would be easily detained by the mother and her accomplices,
and that in the confusion the train would pass on and the
children left in the safe keeping of the " Sisters." But cir
cumstances prevented the young ladies going at the exact time
arranged, and when they did reach Tunbridge Wells, and the
" scarlet opera cloak " was displayed, there was no recognition,

94
and thei ntended victims of the Sisters escaped the snare, and
went on unconscious of the plot against them.
Mrs. Gladstone and Mrs. Tait belong to a class that are pe
culiarly circumstanced, and it would require more delicacy and
skill to properly describe them, without being offensive, than
the writer lays claim to.
To describe all the artfulness, falseness, aud malice of Sister
hoods and their friends, would be to write the history of " the
Mystery of Iniquity."

CONCERTS AND FESTIVALS;
Or, Two Methods of Gaining Allies to Rome.
The children of this world are in their generation wiser than the
children of light.— Luke xvi. 8.
It is often a subject of wonder how so many whose sympathies
are not at all with the abominations and idolatry of Romanism,
are, nevertheless, put forth as the promoters of the system.
But Rome's trappers never set the snare in the sight of the
bird. Some ostensibly good or pleasant object is always put
before the individual whom they want to allure or ensnare, and
among these objects are Concerts and Festivals.
Under the term Concerts may be comprehended the " select
friends who meet for an hour's amusement," and the amateur
choirs that are formed to practise the old masters ; and under
the term Festivals may be comprehended such " social parties"
as are occasionally given by unprincipled statesmen or others
who wish to enlist the services of good men for a bad cause.
As an illustration : — Suppose the Bishop of Oxford wants
to suppress the testimony of a faithful minister in his diocese,
he could find no excuse so prudent and effective as to get him to
accept an invitation to dine with him. We have known the
Protestantism of a Protestant Society destroyed through the
Secretary dining with His Grace of Canterbury. We have
known one of the best of Protestant writers invited to dine
by Mrs Gladstone's friends, and while at dinner asked by a
lady to write an article in the best Protestant paper in London
in favour of Mrs. Gladstone's " Home." Many of the articles
written in favour of our adversaries are written by men hold
ing views similar to our own ; but such articles are generally
obtained in exchange for " the favour of women," and are

95

frequently steeped in wine, or gilt with gold. The cloak of
JMiijhn and Charity —as well as Royal and Church patronage —
" covereth a multitude of sins."
"Under the immediate Patronage of Her Majesty."
Another illustration of the methods of entrapping the un
wary, and drawing thoughtless Protestants into complicity
with the Ritualists and Conspirators, is shown by the subjoined
Advertisement, copied from The Times, London, May 19, 1869.
"ST. GEORGE'S HALL, Langham Place.— An AMATEUR CONCERT
will be given at the above Hall, on Thursday afternoon, June 3d, in AID
of the FUNDS of ST. ANDREW'S CONVALESCENT HOSPITAL,
Clewer, and the House of Charity, 1, Greek Street, Soho, under the
immediate patronage of Her Majesty the QUEEN. H.R.H. Princess
.CHRISTIAN of SCHLESWIG-HOLSTEIN, and the following Lady
Patronesses: —

Duchess of Northumberland
Duchess of Cleveland
Marchiouess of Bath
Marchioness of Salisbury
Countess of Shrewsbury and Talbot
Couutess of Aylesford
Couutess de Grey and Ripon
Caioline, Countess Somers
Couutess Cowley
Counter Faver&harn
Lady Harriet Duucombe
Lady Frederick Cavendish
Lady John Manners
Lady Joceline Percy
Lady Henry Scott
Viscountess Royston
Vi&couutess Boyne
Lady Louisa Fortescue
Lady A^nes Wood
Lady Elizabeth Arthur
Lady Caroline Courtenay
Lady Wharncliffe
Dowager Lady VVharncliffe
Lady Londesborough
' Lady Taunton
Lady Fitz-Harding
Lady Hatherley
Hon. Mrs. Tomliue
Hon. Mrs. H. Walpole

Hon. Mrs. J. G. Talbot
Hou. Mrs. Martineau
Hon. Mrs. Dawson-Damer
Hon. Mrs. Maurice Wiugfield
Hon. Mrs. Wellesley
Lady Hulse
Lady Young
Lady Burrell
Lady Baker
Lady Hartrop
Lady Milman
Lady Hoare
Lady Scott
Lady Duckworth
Lady Wilson
Lady Alderson
Lady Colier
Mrs. H. Harnett
Miss Pole Carew
Miss Clifford
Mis. T. S. Cocks
Mrs. Cal lender
Mrs. Drummond
Mrs. Gladstone
Mrs. Duff Gordon
Mrs. Hoare
Mrs. Humphry Mildmay
Mrs. Murritt, of Rokeby
Mrs. Agar Rohartes
Mrs. Scour field

Hon. Caroline Lyttleton
The following Ladies and Gentlemen have kindly consented to Sing : —
"Mrs. Nassau, Senior, Miss M. Alderson, Miss Mitchell; Messrs. Plater,
Moore, Stokes, Woodhouse, and Byron ; and a numerous Chorus of Ladies
and Gentlemen. Fraulein Zelluer will perform a Solo on the Pianoforte.
Accompanyist, Mr. W. Lanber*
Tickets.— Reserved seats, £1 Is.; area, 10s. 6d. ; gallery, 5s. Tobe
obtained of the Lady Patronesses, and at the House of Charity."

96

Sisterhood Commemoration Festivals.
Another means used to introduce Protestant families to Sis
terhoods is that of " Commemoration Festivals." One is usually
kept in most Communities. Clewer and Wantage, in Berkshire
— under the Bishop of Oxford — and St. Margaret's Convent,
East Grimstead, keep their Festivals in the month of July. The
Sisters and friends of such institutions furnish the Superior with
the names of persons likely to be attracted by such displays.
Printed forms of invitation " to luncheon " are issued in the
name of the " Superior and Sisters " to Lord and Lady, Mr.,
Mrs., and the Misses So-and-So, as the case may be. One thou
sand three hundred of these " invitations" were issued from one
Sisterhood ; about five hund) ed accepted them. A programme
of the religious proceedings of the day accompanies each
note. There are two celebrations of the " Holy Communion "
— the Offertory on such occasions sometimes amounting to
£600. At the Convent of St. John the Baptist, Clewer — -Visitor,
Bishop of Oxford — permission " has lately been given " to
have " Crucifixes in the bedrooms ;" but on these occasions
everything of the kind is put out of sight. None but Sisters are
allowed to answer visitors' questions, and all is made as attractive
as possible. By this means many are drawn to a conventual
life, who otherwise might never have thought of it. Two ob
jects are thus attained — their numbers are increased and money
is gained. The grand- daughter of a Protestant baronet accepted
one of these invitations last July, and was induced to remain
in the Community for a short time. Before two months had
elapsed she was regularly attending Confession and practising
all the mummeries of a confirmed Ritualist. Ladies who
imagine that the every-day life in Convents resembles, in the
least, what they may have witnessed on gala days are much
mistaken. In no place are " envy, hatred, malice, and all un
charitableness" so fearfully displayed as among some members
of Communities, though one of their Rules is " Sisters must
look kindly at each other when they meet." There are always
spies prowling about the houses and gardens, whose business it
is to report every word and action. Espionage, talebearing,
and '' self-manifestation " are at the very foundation of this
Jesuit system of Sisterhoods.

97
SEGISTRY FOR GOVERNESSES AND DOMESTIC
SERVANTS.
The Marchioness of Queensberry and her Nurse.
" St. James's Registry for Governesses and Domestic
Servants of ascertained Good Character."
The above is tbe designation of one of the Institutions of
"the Church," as given in the Catholic Directory for 1870.
The only information we get of this invaluable auxiliary of tho
Church is; " Registration fee, One Shilling. Fee for obtaining
a Servant, Half-a- Crown. All applications to be made to the
Secretary, 4, William Street, Manchester Square, W."
Knowing something of the advantages which " the Church "
has received through this Institution, and something of what the
social fabric has suffered through its workings, we have copied
from the Romish Directory of 184-7, further particulars as
illustrating the care bestowed upon it.
In the first place, the working of this Organization -places the
servant in a state of vassalage to the Church. Servants must not
only contribute to the funds of the Church, sometimes even
to the great neglect of father and mother ; but they must do
the ivork of the Cliurch, which sometimes means more than
merely making ordinary efforts to convert their employers.
i The following statement, illustrative of the working of the
system, is made on the best authority : —
The Marchioness of Queensberry had a Roman Catholic
nurse, named Hastings. Mrs. Hastings became a medium of
communication between her spiritual directors and her mistress.
Mrs. H. had a disagreeable breath, which it was considered
rendered her unfit for her situation ; but as it was supposed to
arise from bad teeth, she consented to lose her teeth to retain
her place ! The Priest gave her books for her mistress, and
the mistress " hoping to do good " sent others to the Priest in
exchange. Things continued in this way for a considerable
time without any apparent result. Mrs. Hastings, however,
was sowing the seed in Archibald Douglas's mind which at
length transformed the Scotch Nobleman into a Romish Priest.
Mrs. Hastings's nursing was done, and she returned to her home
with a pension. With that she seemed content, but "the Church"
was dissatisfied. Poor Mrs. Hastings took ill. She was so ill
that she feared death was near • so she sent for the Priest,
without whose service she was taught she could not go to

98
Heaven. The priest said she might die and be damned ; for
he would do nothing for her, as she had not converted her
mistress. Mrs. Hastings recovered, and came in tears to the
Marchioness, to implore her acceptance of a creed that would
save both their souls, and in an evil hour the charity of the
Marchioness of Queensberry induced her to listen to the se
ductive wheedlings of her nurse — the tool of the Church —
through whom she was brought into a net from which she has
since found it impossible to extricate herself.
Those who would see tbe full working of the Domestic
Servants' System and its espionage, should read Sogam's Au
ricular Confession and Nunneries.
Engl ishmen may feel assured that the Patronage of the Church
is not given to the " Institution for Catholic Servants" without
a compensation.

"INSTITUTION FOR CATHOLIC SERVANTS."
Under the Patronage of the
Hon. and Key. G. Spencer.
Very Rev. Monsignor T. Brindle, D.D.

Rt. Eev. Thomas Griffiths, D.D.
Et. Eev. J. Briggs. D.D.
Et. Eev. George Browne, D.D.
Et. Rev. Wm., Hidden, D.D.
Bt. Rev. F. Mostyn, D.D.
Et. Rev. Thomas Walsh, D.D.
Bt. Eev. Nicholas Wiseman, D.D,
Bt. Eev. Wm. Wareing, D.D.
Et. Eev. Wm. Ullathorne, D.D.
Bt. Eev. T. S. Brown, D.D.
Bt. Eev. Wm. Morris, D.D.
Very Rev. Monsignor Newsham, D.D.
Very Eev. E. Oox, D.D. President, Rev. Rd. Boyle.
Treasurer, Very Rev. Monsignor Eyre.
Secretary, Mr. W. C. Atchison.
Committee of Management, Rev. James O'Neal ; Eev. Wm. Hnnt ; Eight Hon. Earl of
Arundel and Surrey; Hon. Ed. Petre, and Hon. Stafford Jerningham.

Et. Hon. Earl of Shrewsbury.
Rt. Hon. Earl of Newburgh.
Rt. Hon. Lord Camoys.
Sir R. Throckmorton, Bart.
Hon. Charles Clifford.
Countess of Newburgh,
Lady Throckmorton.
Hon. Mrs. Stafford Jernrngham,
Hon. Mrs. E. Petre.
Mrs. Jones of Clytha.

GENERAL RULES.

1. The Primary object of the Institution is to promote the interests of Catholic
Servants all over England.
2. This object is to be attained by keeping, at the Office of the Institution, arranged
lists of Catholic Servants out of place, and by sending to all applicants for
Servants exact copies of those lists.
3. For the working out of this object, England is to be divided into eight Ecclesi
astical Vicariates, and a separate Eegister to be kept for the Servants of each
Vicariate.
i. All Servants wishing to have their names upon the books of the Institution,
must describe themselves, by inserting their names, ages, &c, in Form B.,
which will then be copied out from Form B. and inserted verbatim upon the
books of the Institution.
6. All persons wanting Servants must make application according to Form A. ;
stating what description of Servant they want, and fr'tm what Vicariate!
The Secretary will then send to applicant a list of the Servants who are upon
lis books, of that particular description, and of that Vicariate,

99
6. To guard aeainst imposition, all applications for insertion upon the books of
the institution must be signed by a Clergyman, which signatur will testify,
solely, to the correctness of the application.
7. Applicati- in for the character, abi ities, &c, of each Servant to be made to the
last place of service, which place will be carefully registered in Form B.
8. Servants will be registered upon tho books ofthe Institution under the following
classes : —
Men Servants.— l. Butler; 2. Under Butler ; 3. Gardener; 4. Under Gardener ;
5. Footman; 6. Coachman; 7. Groom; S. Under Groom; 9. Page:
10. Bailifl1; ll. Gamekeeper; 12. Poi ters or Errand Boys.
Female Sebvamts.— 1. Housekeeper; 2. Housekeeper and Cook; 3. Professed
Cook , 4. Plain Cook ; 5. Under Cook ; ti. Ladies' Maid ; 7. Upper House
Maid; 8. Under House Maid, 9. Kitchen Maid; 10. Dairy Maid;
11. Laundry Maid : 12. Maid of All Work ; 13. Nurse ; 14. Under Nurse.
9. To defray the expenses of the Institution, all Servants applying to have their
names upon the books to inclose six Postage Stamps; and all applicants for
lists of Servants must enclose twelve Postage Stamps.
10. The Institution to be under the direction of a Committee consisting of a Pre
sident, four Clergymen, and three Laymen, approved of by the Bishop of
the London District.
11. No inspection, either of the hooks of the Institution or of Servants, and no
personal application of any kind, will ever, on any account, be allowed at
the Office.
12. All causes of complaint must be made by letter, post-paid, to the Treasurer,
Very Rev Monsignor Eyre, Catholic Chapel, Chelsea, London.
13. All surplus funds, after covering expenses, will be annually divided into eight
equal parts, and one part given to each Vicar -Apostolic, to be added to the
funds for building Churches and Chapels.
PARTICULAR RULES.
I.
Applicants to the Catholic Institution for Servants are requested to attend to the
following Regulations : —
1. All applications to bemad® according to Form A., and addressed, post paid, to
the Secretary ofthe Institution, No. 34, Henrietta -street, Covent Garden, London.
2. In the application, mention must be made of the particular Vicariate from
which the Servant is wished for.
3. To no single application will be sent more than the list of the Servants
desired from one Vicariate.
4. Persons wishing for the particular list of Servants of one, two, three, or four
Vicariates, are to mention the names of the Vicariates, and inclose twelve
Postage Stamps for each of the mentioned Vicariates. If the lists of particular
Servants nf all the Vicariates be required, seventy-two Postage Stamps must be
inclosed for each kind of Servant.
N.B.— It will save a great deal of trouble if persons applying for Servants state
the age of the Servant they want, or any other particular qualification.

FORM A.— SPECIMEN OF FORM OF APPLICATION.
To the Secretary of the Catholic Institution for Servants.
Sib, Please to send me a list of the Footmen you have regis
tered on your books of the Lancashire Vicariate. I am, yours, &c, N. N.
July 26, 1846. NJ3.— The Footmen must not be under 5ft. 4m,

II.
Tenons applying to have their names inserted on the Eegister of the Catholic Institution
for Servants must attend to the following Regulations :—
1 Alt applications to be made according to Form B., and addressed, pre-paid
to the Secretary of the Catholic Institution for Servants, No. 34, Henrietta-street
Covent Garden, London.
2 Servants making application to have their names upon the books of the
Institution, having correctly filled up the Form B., to obtain the signature ol a
Clergyman, as a testimony to the correctness of the statement.

100

3. Servants' names will remain upon the books of the Institution only one month
from the entry thereon.
4. At the expiration of one month, Servants wishing to have their names re
tained upon the Registry, to reply afresh to the questions in Form B., and inclose
six Postage Stamps.

FORM B.— SPECIMEN OF FORM OF REGISTRY.

Name.

Age. Write.

i^.-i3 i j Name and
a-„«i„U3'hn Years in Address of
Single.! g,g> Servic6 _, yourJast
arj^J | Employer.

Resi
dence.

Remarks.

*This relates only to Men Servants. f This relates only to Coachmen.
K.B. — As considerable expenses in the commencement, for Printing, Advertising,
Registers and Posting, have necessarily to be incurred, and as the only funds that
can be made available for defraying them are those arising from the contribntions-
of the benevolent, Donations will be received by the Very Rev. Monsignok Eyhe,
Treasurer, Catholic Chapel, Chelsea, London. — Boman Catholic Directory, 1847.

THE LITTLE SISTERS OP THE POOR;
Or, The Charity of the Sisters of Mercy.
This he — Judas — said, not that he cared for the poor ; but because he
was a thief, and had the bag, and bare what was put therein  Jno. xi. 6.
The subjoined statement was made at the request of a great
many of the inmates of a Religious Home in London, by a
Eoman Catholic who was for some time " tigered " by the
Sisters. It was not made " through anger or ill-feeling, but to
give the public to understand the cruelty, tyranny, insults, and
oppression of The Little Sisters of the Poor." This statement
was also intended for the Benefactors, who, it was thought,
should look into things, and not believe all they hear from the
Sisters. There is, in these " Homes," no Christian feeling for
the poor, but everything to their discomfort, producing a dis
turbed state of mind.
It pleased God, writes our informant, to afflict me so that I
became an object of charity. A very honourable gentleman
took an interest me, got a good character of me, and paid
for my admittance to the Religious Home, kept by The Little
Sisters of the Poor, and in case I died while there, he was to
pay for burying me.
Of course many prefer going into these Religious Homes to
going into a workhouse. It is much more respectable for their
friends, and they think they will be so well cared for. During
the first month the Sisters will kindly ask the person how he
is getting on, and the Priest will rub his bleaesd hand down

101
-the poor old man's head while he is sitting at the dining-table,
and ask him how he does. The poor blind, crippled, or dis
abled old man will think he is m a little heaven under the good
and holy Sisters of the Poor, and he will answer accordingly.
But m a short time things will begin to look queer, and if the
poor old man says anything, the Sisters will tell him he is
shewing a bad example to the rest, that he is not a respectable
man, and that he will be turned out, or that he may go out,
but he is not told that he can get his money back. There are
no Rules, but the Sisters will give him so many orders that it
'will be impossible for him to do them, and they will then worry
the poor old man into a bad temper, and then all little com
plaints are boxed up against him, and he never gets one
moment's peace in body or soul till he is got rid of. They try
to make him go to make room for others. It is of no use to
speak to the Priest about them. No, he will take the Little
Sisters' part, and he will tell the poor old man that it is he
that is in the wrong, and that he must pray more ! I have
learned since leaving the Home that the Priest kept back a
poor man from the Sacrament because he showed himself
friendly towards' me, and that he gave a lecture to those who
shook hands with me on my leaving, condemning them for
doing so, as such conduct cast a reproach upon the Sisters.
Of course the Priests and the Little Sisters are chips of the
same block. In fact, the Little Sisters would plague the heart
of a saint. No matter how well you try to keep in with them
you cannot do it if you do not show two faces ; and I could not
do that. I got on with the Little Sisters for a time, and I
could have done very well there if I could have run up their
sleeve and taken no notice of what I saw. I used to scrub the
floor till I saw there was more notice taken of the floor than
there was taken of my bed ; then I said if I could not have a
clean bed I would not clean the floor in future. I found that
the sheets on the beds were not changed for two or three
months. I turned mine again and again till J could bear them
no longer, and I was forced to bundle them into the passage.
It is all very fine for visitors to stand at the door of a sleeping
room and look in the prime part of the house that is got ready
for their inspection. They see the floor clean, silk quilts on
the beds (that are taken away in the afternoon), and of course
they think the poor are well done for. But they don't know
what's under these silk quilts. Ten or twelve hours in one of

102
these beds seems as long as a year ; and the poor old man has
plenty of company that he does not like. I would direct the
visitor's attention to a sleeping-room that's on the top floor,
on the right-hand side, at the top of the wooden stairs. Here
there is a room with six beds — Men's Department — where no
visitors are shown. There is a lumber-room on each side of it.
Into one of these rooms the Sisters put the dirty pads and all
the dirty lumber out of the Infirmary to dry, which causes a
very bad smell. Over one of the beds is a skylight, and when
it rains the wet comes down on the bed. Into this bed the
Sisters put the man they wish to punish. This is the bed I
was put into in order to aggravate me. I was kept in bodily
fear through threats of informing the " Good Mother" about
me, and through fear of their getting me into the Infirmary ,
and screwing me down, as hardly ever any one comes out of it
except to be put into his coffin.
It is time there was a reform here. If Mr. Gladstone would
be so good as to introduce this subject into the Houses of Par
liament, and get Government Inspectors appointed to look
after things, he would do good in several ways. It is very
much needed.
If you wish to see the Wolf in the Lamb's Skin, or Savages
in a Convent, you will find them in this Convent of the poor,
and the aged, and the disabled, in London. What are called
" The Little Sisters of the Poor" are the scourges of the poor,
the tyrants, the robbers, the inhuman, the uncharitable. In
fact, they have no feeling at all for the poor, who are treated
like very beasts. I would have people to shun them as they
would Old Nick himself. There are no worse than they, the
fair abroad and the foul at home. You could not think them
anything else but such as might be taken off the streets in
Prance, that had their pitchers broken, and were sent to a
foreign land out of sight, where no person would know them.
And whatever they were before they took their Religious names,
it appears they are instructed worse after by their Superiors.
Instead of letting the poor enjoy any little comfort, they will
keep them in a tormented state of mind. If the poor old man
gets anything to nourish him when he goes on his holidays to
see his friends, he will not get leave to keep it, but he has to
give it up to the Sisters. I will tell you a little story to show
you their cruel care of the poor. At the Nunnery across the
road from this Home they rear pigs. It was necessary to take

103
a breeding sow to a distance. The Nuns sent over to the Home
for two of the old men to go with the pig. While they were away
the Good Mother sent a message by one of the Sisters to tell
the Nuns not to give the old men any money, or anything, for
they had enough of everything at their own Home. The poor
old men were disappointed. This is a part of their ways ; but
it is impossible to describe them all.
If they form an ill-feeling against any person, he might as
well expect forgiveness from the lion or the tigress in their
dens. In all my experience, and I have known some tyrants
and cheats, I verily say the Little Sisters beat all I was ever
acquainted with in religious fraud, priestcraft, tyranny, chisel
ling, and wronging any person when they conspire against him.
In fact, I believe, if it were not for the laws of this country,
they would crucify people. Now, where will we get Christi
anity if we do not get it with the good Little Sisters of the
Poor ? Sisters in Religion, that is, French Religion. Most of
the "Little Sisters" are French, and there is no Charity in
them. If there is, it is to take very good care of themselves.
There is plenty of good meat brought in, but the poor do not
get it. There is plenty of coal — 60 tons — brought into the
Home, but the poor do not get much benefit from it. They do
not get near the fire, but are made to sit round by the walls.
The Little Sisters pray well, and I believe they sin well, and
cause others to sin too much. They are money-suckers and
blood-suckers of the poor, under the cloak of Religion ; but if
this is Religion, I hope God will keep me from it. It would
be an act of great charity if some person would take the matter
up and make it known to the public, and see justice done to the
poor. The Priest would be a good and kind gentleman, but he
has enough to do to mend all the Sisters break and cause to be
broken, such as mischief and disturbance of mind to the people.
I will say for a fact that the sisters at this Religious House
are the greatest torments of women that I ever met with.
I will state a few facts to show how I was treated, but no
;one can describe the mammer in which they act towards the
[persons they want to tease and worry.
1. I could not shave myself, and the barber was forbidden
[to shave me — I was to pay for it outside.
2. I was locked in the Chapel when I had diarrhoea — I was
'Obliged to go to Chapel, and was not allowed to go out when I
needed.

104
3. My holiday was stopped from me because I was unable to
attend Chapel on the Sunday.
4. I was insulted, though ill — the " Mother" said I could
shake (He was palsied) and leave off when I liked. There was
no truth in what she said.
5. When I had the toothache and wanted to get out to have
it drawn, the Sisters said my head was not swelled big enough,
and at the end of six weeks I had to cut out my tooth with a
knife. 6. I was forced to put on wet drawers, or be punished ; and
was frequently threatened with being put out if I misconducted
myself when I was doing nothing amiss. This was to tease me.
7. The clothes were stripped off me by the Sisters while I
was in bed, and I was left in the cold.
8. I was prevented from going to Confession.
9. I was told that I was scheming illness.
10. I was told that I was too young; that I was a dirty
man ; that I was not liked.
11. I was denied the use of the garden to walk in because I
talked to a man over the wall, and was used inferior to others
in not getting the same bedding or wearing apparel.
12. The Sisters tried to bring me into bad health to get me
into the Infirmary to screw me up in a coffin, and I was kept
in bodily fear of them. — Fnd of Statement.
These are the " Little Sisters of the Poor," — the wretched
perverters of Christian charity, the foreign dispensers of
English bounty — for whom the Pall Mall and Daily Telegraph
write. We do not know what arrangements subsist between
the " Gentlemen" who conduct these wra-English Journals and
the " Sisters ;" or whether there are any other than those
of business or courtesy ; bat of this we are convinced —
they are all working in the interest of our adversaries and
against England.

THE PUSEYITE TREASURY OP DEVOTION".
"The Teeasuky of Devotion is a work edited by the Rev.
T. T. Carter. The Preface is dated " Clewer Rectory, Lent,
]8G9." The work is intended to be bound with the Book of
Common Prayer. The part devoted to Doctrine and Instruction,

105
contains the Apostles' Creed, The Lord's Prayer, The Gloria
Patri, the Ten Commandments, and the " Precepts of the
Church," which are : —
1 . To observe the Festivals and Holy-days appointed.
2. To keep the Fasting- do ys with devotion and abstinence
3. To observe the ecclesiastical customs and ceremonies
established, and that without frowardness or contradiction.
4. To repair unto the public service of the Church for
Matins and Evensong, with other holy Offices at times appointed,
unless there be a just and unfeigned cause to the contrary. j
5. To receive the Blessed Sacrament of the Body and Blood1
of Christ with frequent devotion, and three times a year at
least, of which times Easter to be always one. And for better
preparation thereunto, as occasion is, to disburden and quiet
our consciences of those sins that may grieve us, or scruples
that may trouble us, to a learned and discreet Priest, and f rom
him to receive advice, and the benefit of absolution — [In plain
English — Auricular Confession.']
The Sacraments are divided into " the Two Sacraments
generally necessary to Salvation: — 1. Baptism; 2. The Holy
Eucharist," and " the other Five ordained for certain Persons
or States of Life : — 3. Confirmation ; 4. Penitence ; 5. Orders ;
•6. Matrimony; 7. Visitation of the Sick, or Extreme Unction."
Then follow — " The Three Theological Virtues ; the Four
Cardinal Virtues ; the Seven Gifts of the Holy Ghost; the
Twelve Fruits of the Holy Ghost ; the Seven Spiritual Works
of Mercy ; the Seven Co:poral Works of Mercy ; the Eight
Beatitudes ; the Seven Capital or Deadly Sins, and the Con
trary virtues ; Nine Ways of Participating in another's Sin ;
Six Sins against the Holy Ghost; Three Notable Duties;
The Three Parts of True Repentance, which are said to be : —
1. Contrition; 2. Confession; 3. Satisfaction — the Penitential
Psalms ; the Gradual Psalms ; the Evangelical Counsels ;
which he tells us are : — 1. Voluntary Poverty ; 2. Perpetual
Chastity, i.e., Perpetual Virginity or Widowhood ; 3. Holy
Obedience ; the Seven Words on the Cross ; the Four Last
Things; Subjects for Daily Meditation and Prayer ; and con
cludes with the Anima Christi," from which we quote the first
three sentences : — "Soul of Christ, sanctify me ! Body of Christ,
save me ! Blood of Christ, inebriate me !"
The next part of the work gives instructions about Daily
Devotions, in which there are three forms of " Morning Prayer."

106
The devotee is told " As soon as you are awake, make the
sign of the Cross ;" and again, as soon as dressed, to Cross
" In the name of the Father, and of the Son, and of the Holy
Ghost. Amen."
She is to say, " The Lord's Prayer ; the Angelic Salutation,
or Memorial of the Incarnation ; the Apostles' Creed ; Con
fession ; Act of Thanksgiving ; Act of Self-Dedication ; A ct of
Contrition, with good Resolutions ; Petition for Divine Grace ;
Intercession ;" in which we find the following : — " May the
intercessions of the holy Mother of God, of the Prophets, of
the holy Apostles, of the Martyrs, help me ! May all the Saints
and Elect of God pray for me, that I may be worthy with
them to possess the Kingdom of God. Amen.
" May the holy Angels, especially my own Guardian, keep
watch around me throughout this day ,to protect me against the
assaults of the evil one, to suggest to me holy thoughts, to
defend me against all dangers, to lead me in the perfect way
of peace, and to bring me safe, at length, to my home in
Heaven." The exercises are brought to a close by the Benediction and
a Crossing. In the first form of Evening Prayer, a part of the " Inter
cession " is : — " 0 most Merciful Father, have mercy upon
the Souls of ail who have fallen asleep in Christ, especially on
my parents and relations, and on those with whom I have been
intimate, or whose possessions I have inherited ; to all who
have departed in Thy faith, Grant, 0 Lord, eternal rest, and let
perpetual light shine upon them. Amen.
" May the intercessions of the holy Mother of God, of the
Prophets, of the holy Apostles, of the Martyrs, help me ! May
all the Saints and Elect of God pray for me, that I may be<
worthy with them to possess the Kingdom of God. Amen.
At page 38 commence Memorials for a Week : — " Sunday,
Of the Holy Trinity ; Monday, Of the Faithful Departed ;
Tuesday, Of the Holy Spirit ; Wednesday, Of the Saints and
Angels; Thursday, Of the Blessed Sacrament; Friday, Of the*
Holy Cross : Saturday, Of the Incarnation ; which ends thus : —
" May the souls of the faithful departed, through the mercy
of God, rest in peace. Blessed be the most sweet Name of our
Lord Jesus Christ, and of the Blessed Virgin Mary, His Mother,
and may all the Company of Heaven be blessed, now and for
evermore. Amen."

107
At page 42 commence Prayers for the Third, Sixth, Ninth
Hours, and Compline. These are of the ordinary Ritualistic
character, and extend to page 58; when commence Intercessory
Prayers, among which are special prayers " For the Parish
Priest ; For Brotherhoods and Sisterhoods ; For Heretics ; For
a Father or Mother Departed," which is : — " 0 God, Who hast
commanded us to honour our Father and Mother, of thy
clemency have pity upon the souls of my Father and Mother ;
and grant that I may live with them in the joy of eternal
brightness; through Jesus Christ our Lord. Amen."
These servants of the " transformed angel of light " teach
their dupes disobedience to their Parents while living, and out
of seeming piety lead them to pray for them when dead —
Parents who perhaps died broken-hearted through the dis
obedience of these misled devotees of Priests.
At page 67, commence " Devotions for Holy Communion.'' In
the preparatory prayer we have the following : — " Clothe my
nakedness, that I may receive the Bread of Angels, the King of
Kings, and the Lord of Lords." " Grant me, I beseech Thee,
to receive not only the Sacrament of the Lord's Body and
Blood, but also the virtue of the Sacrament. 0 most Merciful
God, grant me so to receive the Body of Thy Only-Begotten
our Lord Jesus Christ, Which He took of the Virgin Mary,
that I may be incorporated in His Mystical Body."
After the Prayer of Consecration, we have the following
" Acts of Adoration of the Sacrament."
Ave Verum Corpus.
" Hail to Thee ! true Body sprung,
From the Virgin Mary's womb !
The Same that on the Cross was hung,
And bore for man the bitter doom !
Hear us, merciful and mild,
Jesu ! Mary's gracious Child. Amen.
"I adore Thee, 0 Lord my God, Whom I now behold veiled
beneath these earthly forms. Prostrate I adore thy Majesty,
and because, sinful and unworthy that I am, I cannot honour
Thee as I ought, I unite myself with thy Saints and Angels in
their more perfect adoration.
" Hail, most Holy Body of Christ ! Hail, Living Bread, that
comest down from Heaven to give life to the world ! Hail,
most Holy Blood of Jesus, shed for sinners ! Above all things
the sum and fulness of delight ! Hail, Saving Victim, offered

108
for me and for all mankind ! Christ, Eternal King ! Man,
crucified for man !
Then follows " A Commemoration of the Living," "Com
memoration of the Saints," " Commemoration of the De
parted." " After Receiving the Body of our Lord" the Communicant,
if desirous of " Making any Particular Request," is to say : —
" O eternal Father ! I receive this Holy Communion of Thy
dear Son's Body and Blood, humbly beseeching Thee, because
of It, in It, and with It, to grant me (here name your request)."
Which may be to obtain success in a Lottery, or in deceiving a
parent ! !
In the Litany ofthe Holy Eucharist, page 111, we have these
petitions: — "Jesu, our Gracious God, Who, condescending to
the weakness of our nature, coverest Thy Glory under the
familiar Forms of Bread and Wine, and so givest Thyself to
miserable sinners ; Have mercy upon -us "
" Jesu, Who, in this August and Venerable Mystery, art
Thyself both Priest and Victim; Same mercy upon us."
In the Hymns which follow are the following verses : —
"Wondrous truth by Christians learned,
Bread into His Flesh is turned,
fnto precious Blood the Wine.
Sight hath failed, nor thought conceiveth;
But a dauntless faith believeth,
Kesting on a Power Divine.
" Whoso of this Food partaketh
Eendeth not the Loud, nor breaketh;
Christ is whole to all that taste;
Thousands are, as one, receivers ;
One, as thousands of believers,
Eats of Him who cannot waste.
u When the Sacrament is broken,
Doubt not, but believe 'tis spoken,
That each severed outward token
Doth the very Whole contain :
Nought the precious Gift divideth,
Breaking but the sign betideth,
Jesus still the same abideth,
Still unbroken doth remain."
At page 119, commence the Penitential Devotions. The
'Penitent" has two methods by which to examine herself,
and the Priest is prepared to assist her in either.
One " Method of Self-examination " is " By the Ten Com
mandments." The Penitent is thus directed: —

109

[1] Self Examination by the Commandments.
"When you examine your conscience, seek stillness and
solitude, place yourself in the presence of God, and think of
the Day of Judgment, when the secrets of all hearts must be
known. Then search into your life by the aid of the Holy
Spirit, call up your sins since your last Confession, and accuse
yourself of them, one by one ; note them down in order that
your Confession may be full and faithful. If you are preparing
to make a First Confession, you will find it well to divide your
life into periods ; think with whom you have lived, acted,
conversed, been intimate ; where you have lived, in what
town, house, street, or room.
" In the case of any sin, trace out : 1. The forerunners of it,
its beginnings, the length of time it lasted. 2. When it began
to be more against conscience, and in spite of warnings, more
deliberate. 3. Whether it was in act aswell as in thought and
word. 4. Any aggravations of it, as after Confirmation, Com
munion, or Confession. 5. Whether it was resisted or committed
as often as temptations occurred ; or left off for a time, and if
so, why ? 6. Whether it led to other sins, and if so, of what sort ?
7. Whether you have led others into it, especially any under your
charge or special influence."
On the " First Commandment " the following questions are
asked : — " Have I refused to submit to the teaching of the
Church : indulged doubts concerning any doctrine : lived in
unbelief : in ignorance of the Catholic Faith : not taken pains
to be instructed in it : made companions of those who might
draw me from the Faith : joined in any Schismatical Worship :
separated myself from the Church ?" &c.
On the "Second Commandment": — "Have I failed to
receive the Blessed Sacrament fasting, when I was able ? Have
I confessed to a Priest, when necessary : omitted to do so
because I disliked the humiliation and restraint of it : when
preparing for Confession has it been done carefully ; have
I made my Confession with sorrow for my sins and firm
purpose of amendment : carefully performed the penance,' and
followed the advice given to me : have I received the grace
of Confirmation, Matrimony, or Holy Orders without due
preparation ?"
On the " Third Commandment " : — " Have I had a habit of
calling out 'On my Soul,' ' Good heavens,' ' O Lord,' ? Have

110
(I spoken against the Clergy or Services of the Church : mocked
the Clergy, turned them or anything done in Church into ridi
cule : scoffed at good and holy persons : spoken lightly of
ireligion : spoken against Fasting, or any duty enjoined by the
Church? Have I willingly concealed anything in Confession,
or slurred over any sin to avoid its full shame or censure ?"
On the " Fourth Commandment" : — " Have I failed to keep
Ithe Church's Holy Days and Seasons of Christmas, Easter,
Ascension Days, Whitsun Day, and other Holy Days : broken
.them by excess of merry making ? Have I failed to observe
the Fasts of the Church, such as Fridays, Ash Wednesday,
Good Friday, and the days of Lent : failed to practise self-
denial in food and in other things ?"
On the " Fifth Commandment" : — " Have I been proud, dis
obedient, disrespectful to those set over me : failed in my duty
towards my Parish Priest, or Spiritual Adviser : been unwilling
to learn from them what is needful for my soul ? Have I broken
my Matrimonial Vow : been wanting in love, kindness, obedience,
duty towards my Wife (Husband) : given occasion for jealousy :
been unfaithful : neglected the reasonable wishes or comfort of
my Wife (Husband) ? Have I done what I could to see that
my God-children are taught the Catholic Faith ?"
On the " Sixth Commandment" : — "Have I borne malice or
hatred : been unforgiving : refused to be reconciled to others :
desired any one's death through hatred, malice, or for my
temporal interest ? Have I hurt the soul of any one by bad
example or persuasion, by provoking them or tempting them to
sin : ridiculed others for being religious ?"
On the " Seventh Commandment" : — " Have I remembered
that my body is the temple ofthe Holy Ghost : delighted in or
given way to impure thoughts : been guilty of beginning or
joining in immodest conversation, whether before children : not
avoiding hearing it : kept a watch over my eyes : been curious
to inquire into what is contrary to perfect modesty: read
impure books, or books suggestive of evil, or immodest accounts
in newspapers : delighted in dangerous songs, jests, or pictures :
dressed immodestly : used improper words with double mean
ings : been careless of whose company I have sought : been to
places where indecent sights are exhibited, at immoral games,
plays, dances : committed impure deeds : allowed others to make
too free with me or been too free with them : persuaded or
led others into such sins : immodestly attracted attention ? Have

Ill
I been faithful to my Husband (Wife) : not committed excess in
what is lawful between Husband and Wife ?"
On the " Eighth Commandment " : — " Have I taken any
thing belonging to another person : been honest in little things
as well as in great : received stolen goods : aided in any fraud :
given alms grudgingly and not according to my power : spent
too much in trifles ? "
On the " Ninth Commandment " : — " Have I told a lie, from
what motive : have I added to or diminished from the truth :
told secrets entrusted to me : broken any confidence : concealed
the truth : have I acted a lie : been guilty of hypocrisy or
deceit : made false excuses so as to make another believe what
is not true : been as good as my word ?"
" Tenth Commandment " : — " Have I wished for things
which God has not given me : murmured and given way to
discontent : coveted anything belonging to another : been dis
satisfied or complaining at anything in my lot ?"
[II.] Self-Examination by the Deadly Sina.
Another " Method of self-examination " is by " The Seven
Deadly Sins," which are reckoned to be " Pride ; Covetous
ness ; Lust ; Envy ; Gluttony ; Anger ; Sloth."
Then we have the " Prayer before Confession ; the Form of
Confession," and the following instructions to the penitent : —
" When you desire to make a Confession to a Priest, call to
mind your sins in a certain order, such as may help you to
remember them. Enumerate singly, distinctly, and fully, all
the sins which weigh on your conscience, telling their number
and their character. Omit all that is not to the purpose or un
necessary, all that might lead you more to excuse than to accuse
yourself. Distinguish what is certain from what is doubtful,
grave from venial, deliberate from unpremeditated, purposed
from inadvertent, fully consented to from half consented to ;
also sin from temptation to it.
" If it be not your first Confession, mention the time when
you last confessed, and say whether you performed the penance
that was given you."
After this we have the " Form for Sacramental Confession,"
"which is as follows : — " In the Name of the Father, of the
¦Son, and of the Holy Ghost.

112
" I Confess to God the Father Almighty, to His Only-be-
igotten Son Jesus Christ, and to God the Holy Ghost, before
the whole Company of Heaven, and to you my Father, that I
have sinned exceedingly in thought, word, and deed, by my
fault, by my own fault, by my most grievous fault. Especially
I accuse myself that (since my last Confession which wots . . .
ago) I have sinned;" After your Confession say .-
" For these and all my other sins, which I cannot now re
member, I am heartily sorry, firmly purpose amendment, most
humbly ask pardon of God ; and of you, my Spiritual Father,
penance, counsel, and absolution. Wherefore I pray God the
Father Almighty, His Only-Begotten Son Jesus Christ, and
God the Holy Ghost to have mercy upon me, and you my
Father, to pray for me to the Lord our God. Amen."
At page 1 73 we have " S. Gregory's Prayers on the Passion."
Then follow the " Prayers of S. Bernardine;" which are fol
lowed by " S. Bridget's Prayers on the Passion."
At page 180 commence the " Seven Thanksgivings for the
Seven Effusions of our Lord's Blood against the Seven Deadly
Sins." These are followed by "A Devotion on the Five
Wounds of our Saviour." The first is as follows : — " O Most
Meek Jesu, by the saving Wound of Thy Right Foot, forgive
me whatsoever sins of evil thoughts I have committed against
Thee ; and by its infinite merits make up to me whatever I
have lost by the neglect of holy thoughts : so that henceforth
I may desire Thee, my chief and only Good, and seek and find
Thee alone Whom my soul loveth. Amen." This is followed
by " The Blessed Wound of Thy Left Foot," " The Sacred
Wound of Thy Right Hand," &o.
At page 189 we have "Readings for the Hours of the
Passion." And these are followed by "The Way of the
Cross,"- which is composed of ten Stations, at the last of which
" Jesus is laid in the Sepulchre."
At page 284 w*e have " Rules for a Sick Person." The
fourth of which is, " In any dangerous illness let your first
care be to send for a Priest," and the ninth is, " Bear in mind
S. Augustine's words, 'However innocent your life may have
been, no Christian ought to venture to die in any other state
than that of a penitent.' "
Most probably these are the " Devotions " used in the Royal
Household.

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