w>" j .
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PREMIUM TREATISE
.,
ROMANISM
INCOMPATIBLE WITH
REPUBLICAN INSTITUTIONS
BY CIVIS.
NEW YORK:
PUBLISHED BY THE AMER. PROTESTANT SOCIETY,
NO. 143 NASSAU STREET.
1845.
«
LIC L1BKAKY
80962
rOR, LENOX ANO
E.N FO"* DATI0N8.
1903
New York, June 19, 1844.
The undersigned, having been appointed for that purpose,
have examined the Essays which have been submitted for
their inspection, upon the theme proposed by the American
Protestant Society. Twelve Essays have been submitted
to them, four of which possess great merit. They have
unanimously awarded the premium to the paper marked
No. V., and which is entitled by the author, — " Romanism
INCOMPATIBLE WITH REPUBLICAN INSTITUTIONS."
The author is desirous of withholding his name, but re-
marks in a note addressed to the Committee, that should
his production be entitled to their approbation, the premium
will be called for in such a manner as to leave no doubt of
the identity of the claimant with Cms.
Gardiner Spring,
Thomas De Witt, ]> Committee
Thomas E.
Spring, }
Witt, >
Bond, )
Entered according to Act of Congress, in the year 1844,
in the Clerk's Office of the District Court of the Southern
District of New York, by The American Protestant
Society.
■
CONTENTS.
CHAPTER I
Hist*ical Sketch of Papal Rome 5
CHAPTER II.
Christian Spirit of American Institutions - - - 20
CHAPTER III.
Republican Institutions contrasted with the policy of
Rome upon the subject of Popular Education - - 26
CHAPTER IV.
The Influence of Romanism upon Liberty of Thought 38
CHAPTER V.
The Intolerance of Rome ----- 46
CHAPTER VI.
The Influence of Romanism upon Civil Liberty and
Love of Country ------ 55
CHAPTER VII.
The Influence of Romanism upon Morality, Industry,
and Property 67
CHAPTER VIII.
Jesuitism --------80
CHAPTER IX.
Conclusion 95 t
DUP. EXCH. 23 JAN 1903
DRiW THEOi SEM LIB j
ROMANISM
INCOMPATIBLE WITH
REPUBLICAN INSTITUTIONS.
CHAPTER I.
HISTORICAL SKETCH OF PAPAL ROME.
The subject proposed for tins essay involves
principles vital to the welfare of every age and
country. Religious belief is implanted in the
nature of man. It is the only bond that con-
nects him with the skies. The needs of the
body, its pains and even its pleasures perpetual-
ly remind him that he is born of earth, and
must return whence he came ; but this feeling
assures him that, in part at least, he may claim
a nobler origin and more important destiny.
It is the impulse of an immortal and imprison-
ed spirit, a yearning after the freedom of a
higher world. The vice and barbarism of a
people will not destroy it ; they may oppress it
with the most senseless and fantastic ceremo-
nies, they may stifle it beneath cruel rights and
degrading customs, but it will still exist ; they
can never eradicate it. That nation has not
been known which was destitute of all traces
1*
6 ROMANISM INCOMPATIBLE WITH
of religious belief and worship ; and in propor-
tion as these have been elevated or debased,
national character, social and political regula-
tions have felt their influence for good or for
evil. The religions of the old world, from the
national ritual of the Jews to the languid, in-
different spirit of paganism, have stamped their
followers with an impress which has ceased to
exist only with their political existence. The
former it has bound together by ties, which dis-
tance, neither of time nor place could sunder : it
has preserved their hereditary character and
kept them a nation amid the nations, without
laws, without the bond of a common language,
peculiar and alike, in all climates and under all
circumstances of degradation. The influence
of the Papal religion also, sinking as it has
with every century deeper and deeper in coi-
ruption. is too evident in the history of the past
for us to undervalue its importance. But the
eye of an observer may see its tendency in its
spirit. He need not wait for the deductions of
experience but may draw, a priori, the most
valid conclusions from a glance at the nature
and purpose of its institutions.
The pure and simple religion, taught by the
Saviour and spread abroad by the mission of
his apostles, did not long remain uncorrupted.
For not more than two centuries did Christiani-
ty exist in its original purity. The introduction
of rank among the clergy, whatever may be
the opinion as to its usefulness in maintaining
order and enforcing discipline, was certainly cal-
REPUBLICAN INSTITUTIONS. 7
culated to excite in the bosom of aspirants a
passion which of all others is most at variance
with the precepts of the gospel. As the wealth
of the church increased, a distinction of office
brought with it a distinction of power ; Ecclesi-
astical rank was endowed with more than spi-
ritual authority. The purer manners of the
earlier bishops, in their successors degenerated
into licence ; and the ambition to wield the rev-
enues of the more opulent sees gave rise to
shameful disorders.
With the conversion of Constantine, Christi-
anity became the religion of the state ; and
as a result of this unholy union a train of evils
was introduced into the bosom of the church
which speaks with a voice of warning to the
world. With the simplicity, the sincerity and
marity of religion seemed also to perish. Its
vitality was oppressed with a burden of pride
and vain display; and the doctrines of the
apostles, good will and love to men, were no
longer practised by those who claimed authori-
ty as their successors. Heresies raged with un-
exampled violence ; and in punishing and re-
pressing schism the christians forgot the perse-
cutions they had so lately suffered, or remem-
bered the lesson only to practise it against their
erring brethren. It is a melancholy trait in
the character of man, that with power he al-
most necessarily loses a true sense of his duties
and of the rights of his fellows. When at a
distance he desires it perhaps only for a good
end ; but as if its very possession tarnished the
8 ROMANISM INCOMPATIBLE WITH
purit}^ of the soul, when attained, he exercises
it with a far different purpose. Supreme good-
ness alone is able to withstand the corrupting
influence of supreme authority.
But with the principles of the gospel the
christians seem also to have forgotten those of
worldly prudence. They stood in the pres-
ence of an alert and dexterous enemy. The
ancient religion of Rome, though it had lost the
favour of the emperor was not abolished, nor
indeed, greatly oppressed. A large portion of
the senate with manv of the learned and noble
still adhered to the faith of their ancestors ; and
the disorders of the church afforded to their
philosophers an ample theme for scandal and
rebuke. Heathenism reared its head asrain for
a time under Julian, but the life of that emper-
or was too short to nourish its aged frame into
strength. Its final overthrow however was re-
tarded for more than half a century, when, un-
der the reign of Theodosius it was completely
destroyed. The severities of persecution which
had already been ingrafted upon the church
were ready to enforce the edicts of the emperor
and the zeal of the clergy ; but Paganism was of
a nature too yielding to offer an obstinate resist-
ance. The spirit of martyrdom was foreign to
it. Its hold upon the hearts and minds of its
votaries was too weak to inspire that enthusias-
tic devotion which raises its possessor above
every fear.
A few philosophers, a few interested magis-
trates lamented its approaching downfall ; the
REPUBLICAN INSTITUTIONS. 9
priests pleaded for their temples and sacrifices,
we hear their complaints sighing" like a dirge
over the ruins of a corrupt polytheism, but
they could not avert its dissolution. Its life in-
deed had long- been extinct. The carcase re-
mained, lying in pompous state, propped by
splendid ceremonies, while paint and perfume
varnished over its decay ; but it was silent, it
had no longer a voice for the people. When
the genius of Christianity touched it with its
wand it crumbled into dust, and the wonder
was, that materials so corrupt could so long
wear a semblance of vitality.
Secure in the protection of imperial authori-
ty, with the revenues of ruined Paganism in her
hands, the church put on its corruptions. Her
priests affected the state of princes. Unscru-
pulous intrigue and open violence proved often
their only title to the episcopal chair ; and at the
decease of each incumbent his seat became a
prize for the contentions of the aspiring, to be
gained by faction, bribery and bloodshed. Nor
was the temptation a slight one. Wealth, au-
thority, unbounded influence over the minds of
the people were never failing sources of luxury
to spur the ambition of the candidates. " When
I consider the splendor of our capital" says a
Pagan historian of the age, " I am not aston-
ished that so valuable a prize should inflame
the desires of ambitious men, and produce the
fiercest and most obstinate conflicts ; the suc-
cessive candidate is secure that he will be en-
riched by the offerings of the matrons, that as
10 ROMANISM INCOMPATIBLE WITH
soon as his dress is composed with becoming
care and elegance, he may proceed in his char-
iot through the streets of Rome; and that the
sumptuousness of the imperial table will not
equal the profuse and delicate entertainments
provided by the taste, and at the expense of the
Roman pontiffs.'"' Besides the revenues of Pa-
ganism, the riches of the church were stiil in-
creased by the voluntary contributions of its vo-
taries, but the spirit of filial charity which once
prompted them had given way to motives of
debasing superstition. The approaching judg-
ment was held up to their fears, while pilgrim-
ages, false miracles and pretended relics crowd-
ed fast one upon another, to stimulate an en-
thusiastic and ill directed devotion, and swell
the coffers of the hierarchy with the treasures
of timorous or fanatical proselytes. The so-
lemnity of the death-bed, a moment of all oth-
ers most fitting to impress the heart with the
vanity of worldly goods, was not sacred to the
rapacity of a covetous priesthood. Its ministers
watched with impious vigilance for the expect-
ed hour, and amid the consolations of a treach-
erous religion, enticed or extorted larsre dona-
trons and bequests as a most certain reparation
for past sins, and the surest means of future
salvation. The fears and sensibilities of de-
vout females who embraced the christian reli-
gion with characteristic ardour, were most often
and most easily swayed by the arts of the cler-
gy. Affection for their spiritual advisers, an
anxiety for their own salvation, made them
REPUBLICAN INSTITUTIONS. 11
lend a ready ear to counsels whispered to their
affrighted consciences. They impoverished
their estates while living", and bequeathed them
to the church at death. In the latter part of
the fourth century an attempt was made by
Valentinian to restrain this licence. By an
imperial decree a priest was forbidden to receive
any gift, legacy or inheritance from a female
whose conscience was entrusted to his care.
" I am ashamed to say" are the words of St.
Jerome " that the ministers of idols, comedians,
charioteers <fcc, &c, are permitted to receive
bequests. This prohibition extends to the cler-
gy and monks alone. And the prohibition
does not come from a persecuting but from a
christian prince. I do not complain of the law,
but I complain that we have deserved the law."
In course of time " to die without allotting a
portion of wealth to pious uses was accounted
almost like suicide or a refusal of the last sac-
raments, and hence intestacy passed for a sort
of fraud upon the church, which she punished
by taking the administration of the deceased's
effects into her own hands." *
All the rites and sacraments of the church
were turned from their proper use, and con-
verted into means of gain, until at last for
money man took it upon himself to pardon
sin and to reconcile his fellow man with an
offended deity. Pure doctrine was now neg-
lected, morality altogether disregarded ; even
the most inhuman crimes were of little mo-
* Hallam's Middle Ages.
12 ROMANISM INCOMPATIBLE WITH
ment if the offender took care to be liberal to
the church. This was made the distinguish-
ing characteristic of a true christian. The
following definition is in the words of Eligius.
a saint of the seventh century, who was re-
markable among other qualifications for an
aptness in discovering relics and the tombs of
martyrs. " He is a good christian who comes
often to church and brings his offering to be
laid on the altar of God ; who does not taste
of his produce until he has offered some of it
to God : who as often as the holy solemnities
return keeps himself for some days pure even
from his own wife, that he may come to the
altar of God with a safe conscience : and who
finally has committed the creed or the Lord's
prayer. Redeem your souls from punishment
while you have the means in your' power;
present oblations and tithes to the church ;
bring candles to the holy places according to
vour wealth, and come often to the church,
and beg suppliantly for the intercession of the
saints. If ye do these things ye may come
with confidence before the tribunal of the
eternal God in the day of judgment and
say — Give, Lord, for we have given unto
theeP* Gregory of Tours, a saint like the
other, after relating a most atrocious story of
Clovis (the murder of a prince whom he had
previously instigated to parricide) continues the
sentence, " for God daily subdued his enemies
to his hand and increased his kingdom, be-
* Moshcim.
REPUBLICAN INSTITUTIONS. 13
cause he walked before him in uprightness and
did what was pleasing in his eyes."*
The same love of dominion which had
incited the presbyters to exalt themselves above
their equals, after a time raged among the
bishops themselves. Each was jealous of the
authority of the other, and magnified the im-
portance of his own see according as the splen-
dour of the episcopal city and the number of
its relics, miracles and martyrs might seem to
justify its claims to superiority. The metro-
politan cities, Rome, Antioch, Alexandria and
Constantinople in turn advanced their preten-
sions to the primacy. But the reverence paid
to the ancient capital of the empire, a doubtful
tradition of the ministry and martyrdom of
St. Peter within her walls, and above all the
vigour of her bishops with some favourable
circumstances of the times, strengthened the
claims and at last established the title and au-
thority of the see of Rome.
The progress of the papal power was so
gradual that there is some difficulty in fixing
its era. As late as the close of the sixth cen-
tury, we find Gregory the great bishop of
Rome, while opposing the claims of the patri-
arch of Constantinople, pronouncing the title
of universal bishop to be blasphemous, anti-
christian and diabolical by whom soever as-
sumed. This did not however prevent his
successor Boniface III. from accepting that dig-
nity at the hands of the emperor Phocas, and
* Hallam
2
14 ROMANISM INCOMPATIBLE WITH
from this period (607) we may date the com-
plete establishment of the ecclesiastical au-
thority of the Pope. Corruption now advanced
with rapid strides. Heathenism seemed to
have revived again to find vengeance for its
fall. The church catholic opened its arms to
her old enemy, revived its ritual, imbibed its
spirit and tottered on her way through centu-
ries of darkness, sinking deeper and deeper
in the mire of polytheism, encumbered with
forms and ceremonies, such as she had once
suffered so much to destroy. Saint after saint
took his place in the calendar, image after
image in the temples. It was no longer Di-
vus Augustus or jNerva but St. Dominic and
St. Francis. St. Mary usurped the place of
the Queen of Heaven,* and the statues of
* " It is difficult to conceive " says Haliam in his History
of the Middle Ages " the stupid absurdity and disgusting
profaneness of those stories which were invented by the
monks to do her honour." The following he gives in a note,
page 250, Vol. II. "At the monastery of St. Peter near
Cologne, lived a monk perfectly dissolute and irreligious,
but very devout toward the Apostle. Unluckily he died
suddenly without confession. The fiends came as usual to
seize his soul. St. Peter vexed at losing so faithful a votary
besought God to admit the monk into Paradise. His
prayer was refused, and though the whole body of saints,
apostles, angels and martyrs joined at his request to make
interest it was of no avail. In this extremity he had re-
course to the Mother of God. ' Fair Lady ' 'he said ' my
monk is lost if you do not interfere for him, but what is im-
possible for us will be but sport to you if you please to as-
sist us. Your son, if you but tpeak a word must yield, since
it is in your power to command him.' The Queen Mother
assented, and followed by all the virgins moved towards her
son. He who had himself given the precept ' Honour thy
REPUBLICAN INSTITUTIONS. 15
Phidias and Lysippus were pushed from
their pedestals to give place to those of Rom-
ish idolatry. To the palladium and the shields
of Mars succeeded the wood of the cross and
the pretended relics of saints and martyrs.
The Pontifex Maximus and College of Au-
gurs no longer watched the flight of birds or
interpreted the omens of sacrifice, but another
pontiff and another college of priests insulted
the majesty of heaven with ceremonies equally
senseless and profane. Next came the dogma
of transubstantiation, the sacrifice of the mass,
and the claim of authority over the kingdoms
of the earth ; then followed the ban of inter-
dict and the sale of indulgences, until the in-
genuity of Rome seemed to have exhausted
itself, and paused as if at a loss what new
father and thy mother ' no sooner saw his own parent ap-
proach than he rose to receive her, and taking her by the
hand inquired her wishes. The rest may easily be conjec-
tured. Compare the gross stupidity or rather the atrocious
impiety of this tale with the pure theism of the Arabian
Nights, and judge whether the deity was better worshipped
at Cologne or at Bagdad.
" It is unnecessary to multiply instances of this kind. In
one tale the virgin takes the shape of a nun, who had
eloped from a convent and performs her duties ten years,
till tired of a libertine life she returns unsuspected. This
was in consideration of her having never omitted to say an
Ave as she passed the Virgin's image. In another, a gentle-
man in love with a handsome widow, consents at the insti-
gation of a sorceress to renounce God and the saints, but
cannot be persuaded to give up the Virgin, well knowing
that if he kept her his friend he should obtain pardon
through her means. Accordingly she inspired his mistress
with so much passion that he married her within a few
days."
L6 ROMANISM INCOMPATIBLE WITH
claims to make upon the credulity and super-
stition of her followers. And the private mor-
als of its rulers were worthy of their faith.
Pride, cruelty, avarice and licentiousness were
marks by which they might be distinguished
above their fellow-men. The "servant of
servants ; ' became the tyrant over kings. To
give particular examples and names would be
a useless labour wheie almost all could claim
pre-eminence in guilt; and to number their
vices would unroll a catalogue of crimes too
iniquitous to be expressed in the vulgar tongue ;
crimes which require the refinement of the
Greek and copiousness of the Latin to ex-
plain their nature — crimes which we scarcely
understand when explained. Sounds of re-
proof and warning were stifled in the smoke
and flame of the burning faggot. The inqui-
sition built its dungeons, filled them with vic-
tims and invented new tortures for them, un-
known to the milder spirit of heathenism.
Religion and humanity seemed extinct. As
in the great deluge, desolation covered the tops
of the mountains, and the ark which bore the
faith and the liberties of the world was tossed
to and fro upon angry waters. If a messen-
ger were sent forth to see if a place were left
where prosperity and pure religion might be
planted anew, he found no rest for the sole of
liis foot. None brought back the olive branch.
But the tempest at last subsided. While the
drops were falling upon the wheel and scaffold,
a new light arose, and cast upon them a bow
REPUBLICAN INSTITUTIONS. 17
of promise. With the revival of Literature, a
spirit of humanity, of free enquiry and of
liberty revived. The people and princes of the
North were weary of ecclesiastical tyranny and
when Luther spoke his words throbbed to the
very heart of Europe, from the Tiber to the
Baltic. Weaker voices had been heard before
and died away, not lost, but spreading wide
like the circling of the lake when a pebble
falls into its waters ; but with him the north
wind blew and rolled back the turbulent flood.
The best portion of Europe was rent at once
from the Papal yoke. England and most of
the German states, the Low countries, Sweden
and Denmark welcomed the Reformation, and
in all it planted the seeds of Liberty.
This hasty sketch of the gradual corruption
of the church is not overdrawn. The pages
of History will fill up the picture in colours
suited to the gloomy outline. And if we turn
back upon our steps, and regard the social and
political condition of Christendom during the
twelve centuries which preceded the Reforma-
tion, we shall recognise the unhappy influence
of the Papacy upon Literature, arts, arms,
liberty, and public as well as private morals.
Where she has been weak herself she has
undermined established authority ; where she
has been strong, she has riveted the chains of
despotism. By her system of monarchism she
weakened the patriotism and military spirit of
the ancient empire and precipitated its down-
fall ; and when mistress of Rome, her annals
2*
18 ROMANISM INCOMPATIBLE WITH
are a long record of faction, licence and blood-
shed. Probably the sufferings of no nation
from the beginning of time can be compared
with those of Italy from the reign of Honorius
to the sack of Rome by Bourbon. Alternately
plundering and plundered, too weak to resist
foreign invasion, and strong only in preying
upon herself, the land has been one vast the-
atre of devastation. The great monuments of
antiquity which seem built to defy the assaults
of time suffered more from the hands of her
own citizens than from the barbarians : more
from the fury of the Guelfs and Ghibellines,
than from that of the Goths or Huns. All
who advocated liberty, a Rienzi. an Arnold of
Brescia, were the victims of a vacillating peo-
ple to whom slavery had become habitual, who
could not accommodate themselves to any form
of freedom. But though Italy was weak the
power of the church was strong. It armed
christian nations against each other ; it deso-
lated Europe by her crusades against the Sara-
cens. But its chief foes were intelligence and
liberty. Industy and refinement revived in
Provence and Languedoc, and with them an
abhorrence of Papacy. Their language, the
first of modern languages devoted to letters
became the medium of song ; courtesy and
gentleness distinguished the people beyond any
other in Europe. Rome heard of it, gave the
signal, and they disappeared from the eaith.
The age in short, when the power and corrup-
tions of this church were at their height, was
REPUBLICAN INSTITUTIONS. 19
the age when the condition of Europe was in
every respect the most degraded ; and the first
effects of her downfall were the restoration of
order and intelligence in those countries which
abjured her tyranny.
Such are the solemn lessons of history — a
noble study, not so much for the light it throws
upon the deeds of the hero, or the enterprises
of kings — not for its tales of battle and adven-
ture, but for the truths which its pages embody,
that have a direct interest for mankind in
every age. It tells us that man is ambitious,
and not to be intrusted with power ; that an
irresponsible hierarchy is of necessity corrupt,
and a sworn enemy to liberty ; it tells us like-
wise that an ignorant and superstitious people
are the most debased of slaves, or restless and
cruel tyrants.
20 ROMANISM INCOMPATIBLE WITH
CHAPTER. II.
CHRISTIAN SPIRIT OF AMERICAN INSTITUTIONS.
In adverting to this topic it will be necessary
to take a brief view of our Civil Institutions
themselves. The founders of our Civil Institu-
tions were wise and good men. Never were
measures more free from the craft of politicians.
or had less of the alloy of human selfishness
and ambition, than those which originated in
the early counsels of our fathers. They were
men who did not live for themselves, but for
their country and for succeeding generations.
Their object was freedom ; not wild misrule,
but rational, consistent freedom ; the freedom
of laws enacted by themselves, and executed
by those who like themselves were amenable
to law, and responsible to the people. The great
outlines of their design were few and simple,
but they were drawn in deep and legible char-
acters. They assumed as the first principle of
civil government that all men, as the creatures
of God, and as brethren of one common fami-
ly, have natural and unalienable rights. Inti-
mately allied with this great principle they as-
sumed that there is no freedom where there is
not independence of thought, and a high sense
of personal responsibility. They were stern
advocates of the long forgotten truth, that
there is a common interest between those who
REPUBLICAN INSTITUTIONS. , 21
govern and those who are governed, and that
the legitimate object of government is the good
of the people. Nor was it among the least im-
portant of their political axioms that it is the
privilege of the people to choose their own ru-
lers, and the province of their rulers to govern
according to law. While their political prin-
ciples were equally removed from tyranny on the
one hand, and on the other from the pernicious
influence of an all levelling equality, they ex-
tended equal freedom to all, and left open every
avenue to honour, wealth and power, to every
class of men, and consolidated the interests of
all in one general, national interest.
It is not surprising that the experiment of
sustaining in this New World such a govern-
ment, should have heen looked upon by the
politicians of the other hemisphere, as a bold
and doubtful enterprize. It was the experi-
ment of a self governed people. Since the
downfall of the ancient Republics of Greece
and Rome, it has been the more prevalent be-
lief of thinking men that human governments
must be administered by the strong arm of ir-
responsible power. Monarchy, more or less lim-
ited, has been regarded as the only refuge from
popular fury and outbreaking faction. In ven-
turing on another course, it must be confessed
that our fathers reposed great confidence in the
character of the American people. They fore-
saw that the government, the rulers, the laws
would partake of that character. It was un-
der this strong conviction that in all their early
22 ROMANISM INCOMPATIBLE WITH
*
legislation so much was accomplished with the
view of forming and perpetuating an enlighten-
ed and virtuous, and even religious communi-
ty ; and that their early Statute Books now
read the solemn lesson to their descendants that
knowledge and virtue, with Christianity for
their basis, are the two pillars by which this
fair fabric of freedom must be supported. This
land is a christian land, and its institutions are
christian.
AVhat is Christianity? It is a system of
truth that never changes, and yet that adapts
its influence to the ever changing scenes of
the world around it. It stands ready to repel
every attack of error under whatever form it may
appear, every encroachment of vice, whatever
garb it may assume. It is pre-eminently the
law of kindness. Its great and only weapons
are truth and love. It recognises the exclusive
sufficiency of the scriptures as the only author-
itative rule of faith and practice. It exists in
this land in all the variety of denominational
difference ; while as an organized society, dis-
tinct from the world, it assumes as its basis the
revealed will of God. It has great power in this
Republic : but it is a power dependent upon
no political arrangement, no civil authority.
Though we seem to depreciate it by terming it
merely an incidental power, yet it is to a great
extent purely of this all pervading character.
It is the power of religious conviction gradually
insinuating itself into all classes of society ; a
little leaven, leavening the whole lump. Nev
REPUBLICAN INSTITUTIONS. 23
er has it been famished with the opportunity
of exerting its native energy upon great mass-
es of men, such as is afforded it in this land.
The experiment is new, the scene a novel one
in the history of nations. Notwithstanding all
its divisions, and though separated by well
marked lines of ecclesiastical organization, Prot-
estant < Ihristianity in these states lias a strong
inward feeling of its essential unity. On all
the great points of truth and duty, and in the
careful obsei vance of the divine institutions, the
true church is one ; and it needs but a distinct
lund of the trumpet to call tn-jvther its scat-
tered tribes, and concentrate their forces against
any common foe. The vital power of christi-
anitv in this free land has never been put to
the test. It is by far the most powerful princi-
ple of action in this country, and i- deeply root-
ed in the hearts of millions. We have no state
religion, and yet we have a religion every where
acting upon the state. We have no legal bonds,
no coercive power that binds together the
church and the state ; and yet is there a bond
between them far more indissoluble. The state
is swayed by public opinion, and public opinion,
to a greater extent than in any other land, is
formed by Christianity. Though the law does
not support religion, religion supports the law.
It is an unfettered principle, incorporated with
our government, only because it is incorporated
with the views of its citizens. It is to this in-
fluence of Christianity that we trace the forma-
tion of the government itself, and the same in
24 ROMANISM INCOMPATIBLE WITH
fluence may be traced throughout all its his-
tory.
This is precisely the influence which it ought
to exert and no other. It is the individual in-
fluence of good men. Xo one denomination
of christians has ever aimed at control in the
government. It would be the ruin of the coun-
try for any of them to succeed in such an ef-
fort ; nor is there any danger from a design
like this, if the strong affinities between Lam-
beth and Rome are seasonably appreciated. It
needs but to sound the alarm on the ear of
other denominations, and the Methodists, the
Baptists, the Presbyterians and the Congrega-
tionalists, would be as one man in resisting the
usurpation. There is the safety of our institu-
tions against all ecclesiastical tyranny. This
has been our safety, as every reflecting man
must see, when he looks back upon the past.
Our success thus far deserves to be honoured
with thanksgiving". Though Ave have receiv-
ed accessions to our population from almost all
the nations of the earth, and so varying in their
habits of thought, so different in their systems
of religious faith, and some of them so extrav-
agant in their notions of civil liberty, that we
have watched their influence with jealousy and
even terror, yet does this free government stand.
Though we have invited these accessions, and
opened our arms to all who were either weari-
ed by the exactions, oppressed by the authority,
or persecuted by the intolerance of other lands;
during the course of our national history, there
REPUBLICAN INSTITUTIONS. 25
have been fewer and less disastrous concus-
sions, than those which during the same peri-
od have attended the more rigorous govern
ments, either of Africa, Asia or Europe. Foi
the most part the somewhat complicated ma-
chinery of our national polity has moved smooth-
ly and without obstruction, though the im-
pulse has not always been uniform or wisely
applied.
It is indeed a problem yet to be solved wheth-
er a government such as ours is not too free for
the lawless passions and subtle machinations of
men, and whether the next half century will
not witness invasions of our rights as freemen
and as christians. There are things among
us of ill boding aspect which the most blind
must perceive, and which every lover of his
country and her institutions must view with so-
licitude if not alarm.
3
26 ROMANISM INCOMPATIBLE WITH
CHAPTER III.
REPUBLICAN INSTITUTIONS CONTRASTED WITH
THE POLICY OF ROME ON THE SUBJECT OF POPU-
LAR EDUCATION.
" It is in a republican government" says
(/ Montesquien " that all the force of education is
needed/' This may be esteemed a political
maxim. "Where the power is lodged in the
hands of a single person or of a privileged or-
der, the case is different. Here the cares of
government do not devolve upon the people ; it
is their part to labour to support the expenses
of the state, and to fight in its defence. If the
hand of their rulers does not press too heavily
upon them, they do not trouble themselves to
scan their conduct close! v. It is of no avail to
them to know their own interests, for the means
to arrive at them are in the keeping of others.
Education is here of less benefit to this class of
citizens. It serves only to make them feel
more keenly the inequality of their condition.
Virtue also, though still of the highest social
and personal importance; is, politically speaking,
of little moment. The force of authority takes
the place of moral restraint, and tyranny has an
art to draw even advantage from the vices of
its subjects. But in a republic the reverse of
all this is the case. Here the power lies in
REPUBLICAN INSTITUTIONS. 27
the hands of the citizens, and to be properly
and consistently exerted they must know their
own interests : not the interests of to-day or of
to-morrow, but the interests of years; not the
interests of their own class or n< jli IiIm uirhood.
but the interests of all who are embraced with
them under our common government. One
of the best securities which society has that a
man will act rightly, is that ht 1 should have
an intelligent apprehension of his duties. She
expects this, and her laws expect it. Over
those from whom shr cannot demand it she ex-
ercises no judicial control. For the idiot and lu-
natic she has only a sanitary and preventive
code.
That virtue indeed which is so necessary in
a democracy, for the most part keeps pace with
the intelligence of a community. From the
level of natural instinct we discern only our
own rights or wants, for as yet we can scarcely
distinguish between the two. As we ascend a
step in intelligence, we discern the rights of
our neighbours; presently we take a wider
view, and find that our country lias claim?
upon us, and at last upon the topmost height
of moral cultivation we perceive the rights of
humanity, of all existence. Even the brute
we discover has its demands upon our sympa-
thy, the very worm that crawls beneath our
feet we may not wantonly trample upon.
Men differ. Some are by nature just and hu-
mane, have a nice appreciation of the rights
of others ; others are selfish and careless of
28 ROMANISM INCOMPATIBLE WITH
those around them or even cruel from a wan-
tonness of disposition. These differences will
more or less always exist, but other things be-
ing equal, the man who is most enlightened
will be the most virtuous, the most kind and
j ust.
Virtue of itself indeed should be the study
of every one who would be a good citizen.
With the Romans, from whom we have the
word, virtue was synonymous with military
prowess. In a republic like Rome which
formed itself for conquest, where every citizen
was a soldier, valour was the highest virtue.
But in a government like ours it should signify
a love of justice and pure humanity, a nice
sense of right and wrong, elevation above pri-
vate interests, and a readiness to sacrifice them
for the common good. In the hands of the
people are placed the lives and fortunes of
their fellow men. They choose our rulers,
frame our laws, and sit supreme arbiters in our
courts of justice. It becomes them therefore
to free themselves as far as possible from pre-
judice. They should be early taught to think
for themselves, to listen to the voice of reason,
and to silence passion ; to court enquiry and
bear with the opinions of others. As they are
invested with the sanctity of lawgivers and
judges, they should put on some part of the
gravity and impartiality which belong to these
offices. The strongest objections against a free
government are drawn primarily from the ig-
norance, and secondarily from the passions and
REPUBLICAN INSTITUTIONS. 29
prejudices of the people. Remove but the for
mer, and the latter will at least be tempered
and softened. At all events it is not too much
to say, that one who is grossly ignorant, though
he may be a virtuous man can never be a use-
ful citizen.
If such should be the training of our citi-
zens, what claims has the church of Rome to
have it in her hands ? There is nothing in
her past history to give us confidence. Is there
any thing in her precepts which may be a
pledge that she would not abuse the trust?
How far does it accord with her principles and
practice to inculcate intelligence, virtue, inde-
pendence of thought, free inquiry and humani-
ty ? A trait of irony seems to escape from my
pen as I ask this question, but I ask it gravely.
and will examine the subject with all the se-
riousness which it demands.
The subject of popular education has strong
claims on the earnest attention of every friend
to his country. It aims at such a diffusion of
knowledge throughout the mass of the popula-
tion as shall fit them to become useful, or at
least trustworthy citizens. It is a remark of
one of the greatest men, and one of the pro-
foundest writers on political economy in the age
in which we live, that "even but for the eco-
nomic well being of a people, their moral and
religious education is the first and greatest ob-
ject of national policy."* It would be idle at
* Dr. Chalmers on Political Economy.
3*
30 ROMANISM INCOMPATIBLE WITH
this day to attempt to prove that ignorance is a
source of vice and degradation. In the Papal
vocabulary, she is the mother of devotion. But
all who have confidence in God as the author
of the human mind, must laugh this paradox
to scorn. Rome herself does not believe it in
sincerity, she knows that ignorance is the
mother of servility, and she knows also that
knowledge is power, but her aim is not the de-
votion, it is the slavery of the people.
The nursery of good citizens is the school-
house. Before the mind is fully formed, it re-
ceives there a bent which in after life it never
loses. There, as in a state in miniature, the
youth have a field whereon to put in practice
their various duties. There they discover gra-
dually their obligations to each other and to
themselves : lessons of virtue are implanted in
their hearts which grow with their years.
Thev learn to exercise freedom of thought.
They differ from each other and argue in their
simple way, until the mind gains strength to
walk the way of life untrammelled. But to
be of efficacy the school should teach more than
the letter ; it must foster the spirit of learning.
It should lead its pupils in the path of enquiry.
they must be taught to think and act for them-
selves as responsible to God and their fellow
creatures for a proper use of their abilities.
Now what is the course of Rome as to ex-
tending the privilege of instruction among her
followers. It is a matter of universal notoriety
that she has been opposed to it throughout her
REPUBLICAN INSTITUTIONS. 31
whole career. "The less of foreign light" says
a distinguished writer of her communion "the
more submission we shall show for the faith."
And upon this principle she has faithfully act-
ed. That a man was eminent in science was
always enough to render him suspected at the
court of Rome. Not philosophy only but belles
lettres and the exact sciences have felt the
weight of her oppression. Every thing which
wore the semblance of novelty aroused her jeal-
ousy, for as her whole system of authority was
based upon antiquated usage alone, she feared
nothing so much as change ; even the earth
should not with her consent move in its orbit,
but continue fixed, as heretofore in the opinion
of men it had remained, as if she feared the
omen and example of the innovation. And this
hostility to improvement she harbours at the
present hour. If we look abroad we shall find
those nations which are most distinguished for
literary attainments, for skill in the arts, for in-
telligent enterprise in commerce, for a liberal
system of public education to be protestant na-
tions. Of this Great Britain, Holland, Den-
mark and many of the German States are ex-
amples. If on the other hand we inquire after
those countries in which the inhabitants are
most ignorant, most idle and debased, we shall
find them in Italy, Portugal and Spain, all of
which are under the sway of Rome. The
same difference exists in the northern and
southern portions of our own continent. Here
at home indeed when it is asked respecting a
32 ROMANISM INCOMPATIBLE WITH
foreigner of the poorer class "can he read or
write?'' the common answer is "yes, he is a
Protestant," or, " no, he is a Catholic." And
if we look around upon our own citizens it
needs but a glance to discover that the children
of those who profess the Roman faith are far
from being as liberally supplied with the ad-
vantages of education as those of protestant
denominations. "While every other sect of
christians is cheerfully promoting the cause of
literature, giving their time and money to ad-
vance it, she alone remains in the back-ground.
Of late years, it is true, she has not been able
with a decent regard for her reputation, entirely
to refuse co-operation in the great work. But
her efforts have been faint and unwilling ; they
have been forced from her by the current of
the times, and by the weight of public opinion.
She has seen the children of her own com-
munion instructed by heretics, and rather than
have this so. she will undertake the labour
for herself. But she does not educate them to
be American citizens. She does not bring them
to learn of those master minds which in our
own country and that of our forefathers have
fixed our character as a people. Our poets,
orators, statesmen and historians by no means
harmonize with her spirit, or suit her aims.
They must all be carved and mangled for her
purpose ; all must be brought to suit her Pro-
crustean bed, some lopped, others stretched,
until all sense and vitality disappear undei
the torturing process. Their youth are forbid-
REPUBLICAN INSTITUTIONS. 33
den to drink at the pure original fountain, the
"well of English imdefiled." Thev cannot be
fired by the eloquent patriotism that flows from
the lips of a Chatham or a Burke, or charmed
with tne measures of a Goldsmith, or taught by
the wisdom of a Robertson. It is a pity for them,
but God be thanked that such are the standards
of our literature ; that in their pages beauty and
wisdom are so well combined ; that none can
study them, none can claim to know them as
they ought, without imbibing a hatred of Ro-
mish bigotry.
Nor is this all, the very word of Revelation
the charter of religious rights, she withholds
from her deluded followers, lest standing fast in
the liberties wherewith God has made them
free, they should rise and demand emancipa-
tion from her bondage. There is no other de-
nomination of christians that imitates her in
this aversion to intelligence ; none other that
fears scrutiny. Bold in the confidence of truth
they stand ready to sustain opposition and en-
quiry. Books even of sceptical tendency, con-
taining direct attacks upon the great principles
of Christianity, they do not falsify or suppress ;
they manfully confute them. This is the wor-
thier course. It is a confession of weakness to
avoid an enemy. If the bible contains as they
assert* doctrines contrary to the true religion,
* The following circular lately sent to the schools of the
Dordogne is worthy of the reader's notice.
UNIVERSITY OF FRANCE.
ACADEMY AT BORDEAUX.
The inspector of the schools of the Dordogne to the school-
34 ROMANISM INCOMPATIBLE WITH
let them confute it, let them show that it is un-
worthy of confidence ; not suppress it, not gar-
ble it ; above all, let them not burn it as they
have done. Singular as it may appear to them,
the community venerate this book : they look
upon it as the word of God to man, as the
source and the only source of all their faith
and hopes, and many strange emotions throb
in their hearts, as they see it scornfully cast
into the flames, as the leaves unfold to the fire,
displaying its time honoured words, its beloved
sentences of promise. This burning, it is true,
is an old and favorite argument with Home ; she
has tried often to confute heretics in this way,
but never with much success ; and she should
remember that this is not the age nor the coun-
try to appreciate such logic. The people might,
misapprehend it. might scent in it the odour of
masters of the department, Monsieur LTnstitutor. Many
of the cures and their assistants have reported their school-
masters as having suffered to be introduced into their re-
spective schools, Bibles and Testaments, which contain
doctrines contrary to the true religion. I know that some
of the teachers have permitted these books to be used be-
cause thev were deceived by the colporteurs, who told them
that they were sent by me. I hasten to request you to re-
move those dangerous books from your school. I will, with-
out delay, in company with the priest, visit and inspect your
schools, and every copy of these books that we shall find,
we will cause to be burnt. I embrace this opportunity of
informing you, that from this time, I will allow only three
books in the rural schools, viz. 1. The catechism of the
diocese. 2. A book of moral lessons, instructive and easy
to be understood by the children. 3. A book of arithmetic.
(Signed) L. LAFFOREST.
Inspector of the schools, <Scc, &c
REPUBLICAN INSTITUTIONS. 35
persecution, an odour that in times past has
turned them frantic.
And why is Rome thus alone in her opposi-
tion to mental improvement? Because she is
alone in enormity of error. Her reputation for
sanctity, like that of the owl for wisdom, has
one and the same origin, they both shun the
light. It is not a matter of wonder that she
should be so firm a patron of ignorance. Ev-
ery step in intellectual advancement unmasks
her infamous superstition. Every page of his-
tory is stained with her shame. But mankind
will not consent to be ignorant that Rome may
hide her depravity. They will not shut the
records of past ages out of regard to popish
sensibilities. The lessons that we draw from
them are too instructive to be so lightly thrown
away. Next to the example of those around
us, that of those who have lived before us, is
of the greatest utility in forming the mind to
wisdom and virtue. If patriotism is to be ele-
vated, history will warm the soul with its noble
patterns. If friendship, if filial or parental love,
the flame glows on the pages of the past. If
patience and hope in adversity are to be in-
spired, if perseverance in duty, we may find it
there. In our own sufferings we read how
others suffered, and if the exalted of the earth,
the good, the noble, the brave and beautiful
have bent the neck to the sharpest stroke of ad-
versity, if the rich have given up their riches,
the renowned their honours, the happy their
joyous life for opinion's sake, shall we, who
36 ROMANISM INCOMPATIBLE WITH
cannot rate ourselves higher shrink under our
burdens ? Yes, as we read our hearts warm
within u?. a note comes down to us from the
old time, gathering others to it. kindred tones,,
and all break in harmony upon the heart, inspir-
ing us to good deeds, as the clang of drum and
trumpet stirs the soldier to his harsh deeds of
arm-.
We find too many a warning there not with-
out use for our present guidance. We see the
fair form of relisrion as she descended from
above, and are won to love and revere her.
We see too a giant superstition mitred and
robed, wielding the keys and the crosier, with
a licentious leer in her eye. and blood upon her
lips. Her features are stamped with glowing
characters upon our remembrance, and we
know her when she crosses our path. We
know too how to deal with her. how to trust
her. and how to oppose her, for there have been
men who have tried this before us, who have
contended against her in her might, and per-
ished or triumphed for our good. "Who then
would forego this privilege of studying the ex-
perience of the past? Who would undervalue
or confine it? None that have the welfare of
their fellow men or their country at heart.
None indeed but Romanists.
Already the Papacy is making head against
that time-honoured system of legislation which
the experience of half a century has shown to
be so successful in the intellectual and moral
nurture of the rising generation. It seems bent
REPUBLICAN INSTITUTIONS. 37
on rearing an ignorant and immoral communi-
ty, on preparing a generation of evil doers for the
wide-spread overthrow of our established insti-
tutions. The danger has already overtaken
us. Our course even now is retrograde. Some
future historian may yet write our epitaph in
the short sentence of the Prophet, " The peo-
ple are destroyed for a lack of knowledge."
Our citizens should not sleep then while the
welfare of the republic is threatened in its verv
source, while the fountain head is poisoned from
which ilow those rich streams that have hith-
erto made glad the land. They should bear
in mind what they owe to their country and to
succeeding generations. If they possess intel-
ligence themselves, they should remember to
whom they are indebted for it. They should
imitate the fathers of our independence, who.
with the liberties they gained for us, transmit-
ted also to posterity a system of public instruc-
tion that we might maintain and deserve
them. 4
38 ROMANISM INCOMPATIBLE WITH
CHAPTER IV.
THE INFLUENCE OF ROMANISM UPON LIBERTY OF
THOUGHT.
Romanism is opposed to liberty of thought
and fr-ee enquiry. The first step which it takes
towards this is to enslave the mind in matters
of religion. It places a man's conscience in
the keeping of his fellow man, and thus directly
attacks and weakens his sense of moral respon-
sibility.
The frail and imperfect nature of man is
easily led astray. It is for this reason that
Providence has surrounded it with so many
benign and guardian influences ; the guidance
of religion, the love of home, the remembrance
of parental kindness, the ties of marriage and
of children, and a desire for the approbation of
those around us. ]No one of these can be as-
sailed without robbing it of an essential safe-
guard. But to strike at conscience is a far
greater evil. Conscience is an arbiter given
to us by our Maker, to sit in judgment upon
all our actions : her office and mission come
to us accredited by heaven. Even to disregard
her dictates, is sure to bring us self-reproach
and sorrow, but altogether to displace her from
her seat, and give her up to the authority of
another, is to strike at the very foundations of
REPUBLICAN INSTITUTIONS. 39
morality and virtuous independence. Now
what is the effect of such dogmas as Penance,
Confession, and Absolution, of works of Super-
erogation and of Indulgences upon this inward
guide ? The mere fact that we are to confess
our sins to a mortal, to put the priest in the
place of God, is of itself most dangerous to mo-
rality. For is it to he supposed that a man
will take such care to resrulate his life accord-
ing to his duties, if he is to settle the account
with a sinner like himself instead of rendering
it to his Maker. And if the priest is corrupt,
as from all experience he is likely to be, what
then becomes of his sense of responsibility ?
But in the Romish Church every sin has
its price, which is fixed by her rules of disci-
pline. " This mode of legislation," says a
learned writer, "was invented by the Greeks;
their penitentials were translated or imitated
in the Latin church ; and in the time of Char-
lemagne the clergy of every diocese were pro-
vided with a code, which they prudently con-
cealed from the knowledge of the vulgar.. In
this dangerous estimate of crimes and punish-
ments each case was supposed, each difference
was remarked, by the experience or penetra-
tion of the monks, some sins are enumerated
which innocence could not have suspected, and
others which reason cannot believe." A glance
at the " Tax book of the Apostolic Chancery"
will show — that in the sixteenth century, these
prices were by no means exorbitant, though
not always apportioned with accurate justice.
-10 ROMANISM INCOMPATIBLE WITH
Thus, for a layman murdering a layman, a sum
equal to about 7s. ''■<!. was demanded : for him
that killeth his father or mother, wife or sister
10s. 6rf. : for laying violent hands upon a cler-
j-vrnan so it be not to the effusion of blood
I . %d. For a priest to marry was a fault for
which no sum could atone — to keep a concu-
. 6d* Upon the payment of these
sums and after receiving absolution in due
form all spiritual guilt was washed away.
Under such a system as this it is evident that
all opposition which conscience throws in the
way of sin is at once removed, and the sole
difficulty that remains is to make up the mind
to pay the necessary penalty.
The Romanists hold also, as is well known,
the absurd doctrine of human merit : they be-
lieve that the good works of the saints which
abound beyond the demands of their own sal-
vation, are stored in a celestial treasury, of
which the Pope holds the key. and that he can
rlispense them to whom he pleases, according
to their spiritual ends. This, coupled with the
power which is attributed to him of shutting
the door of Heaven to whom he will, gives him
an authority over the mind which is destructive
to all consistent morality. For if the good
works of other men can stand in the place of
our evil works, what motive is there any longer
to a life of virtue ? If a human power is set
up for us to revere, if the blessings of a future
life are to be granted or withheld at the will
* McGavin'a Protestants vol. ii. p. 2€
REPUBLICAN INSTITUTIONS. 41
of a mortal like ourselves, why. as an induce-
ment to good works, tell us that there is a Di-
vinity ? Gratitude indeed may be inculcated,
for we owe to him the blessings of existence :
but our future destinies are in other hands.
Such are the consequences which flow from
these and similar dogmas of Popery. The
whole system is destructive to the very principle
of virtue, for it strikes a fatal blow to the
authority of conscience, it seeks out the recesses
of the bosom, and stifles with its lax and subtle
teachings that sense of moral responsibility
which is proof against open assault.
Its influence is equally fatal to independence
of thought. What makes up the creed of the
papist but a collection of dogmas which he is
bound to believe, and equally bound not to
examine. No appeal is made to his reason,
there is no effort to produce in his mind a calm
and rational conviction of the truths which he
is taught. A blind and slavish faith is all that
is required of him, all even that is permitted.
If he besitates to believe in the genuineness or
sanctity of relics, of the parings of St. Ed-
mund's toes, to give an instance, or the coals
which roasted St. Lawrence, he will not be
told to examine and judge the question for him-
self; if he doubts of the power of man to for-
give his sins, he will not be directed to the
Bible, or advised to bring the subject to the test
of reason. No, the answer is a far shorter one
— the church has decreed, and the church is
infallible and cannot err. This is the begin-
4*
42 ROMANISM INCOMPATIBLE WITH
ning and the ending of her spiritual guidance,
the whole scope and spirit of her charge ; for
arguments, she gives authority ; for counsel, a
command, and if these are unavailing, there is
in reserve the terrible anathema ' : let him be
accursed."
Some of her doctrines indeed, are such an
outrage upon common sense, that they presup-
pose in him who credits them, the most abject
credulity. We need not hesitate to assert that
lie who can believe in the power of his priest,
to change a piece of bread into the Divinity
who made him, and that when he receives the
Eucharist, in the words of Pope Pius IV, " a
whole and entire Christ is taken/' is prepared
to admit any paradox either in morals or in
politics. When the mind is once reduced to
this state, it can no longer be trusted to itself.
It returns to the helplessness and dependance
of infancy. Threats and the scourge must
now be the punishments which it fears, and
noxious and cloving sweets the incentives to
good conduct. There is a beautiful provision
of divine providence in the credulity of children.
They never doubt, are never sceptical. They
believe every thing for they have every thing
to learn. They will listen with interest to a
tale of wonder, and tremble at the story of
some frightful apparition. Alladin's lamp, the
adventures of Sinbad or Abou Hassan have as
much worth in their eyes as the deeds of Alex-
ander or Caesar. They will quit their sports to
hang upon the lips of the narrator, and it is
REPUBLICAN INSTITUTIONS. 43
the happiest time of the day with them, when
evening comes, and they gather around some
older friend who begins to relate. And he too
finds his reward in the alternate delight and
terror which chase each other across their eager
faces. The world is now all new to them.
Its countless wonders, the toils and pleasures
of existence, evil and good gleam upon their
minds with strange foreshadowing?, and they
credit aught that gives a shape and substance
to the young fantasies that throng upon their
minds. And is it not a tiling to grieve over
when we reflect how often this happy credulity
has been abused, and how many with capaci-
ties for usefulness, have in this tender age
imbibed prejudices which have counteracted
them all ; how, even the sweet milk of human
kindness has been neutralized to indifference,
or turned to gall by the hand of its earliest
teacher ? But the providence which gave them
this credulity, gave them parents and instruc-
tors to fashion it, and to their love it would
seem it might be safely confided. What a re-
sponsibility then rests upon those who cast the
first seeds into this teeming soil. To a state
like this without its innocence, is the poor cath-
olic reduced under the moral tyranny of his
priests. In their hands he is helpless as an
infant. All manliness of character disappears.
He looks upon them with superstitious awe,
bears their reproaches, their threats, their blows,
nay, he dares not even to think but in the
form which they prescribe to him. Such is not
44 ROMANISM INCOMPATIBLE WITH
the discipline to be desired for the American
people. It is not in this way that useful citi-
zens are trained in a republic. It is by such
means that men are taught to bear the yoke
of others, not to govern themselves ; to become
slaves, not freemen.
If it be asked whether this servitude in reli-
gious matters necessarily induces dependance
in those of a political and social nature the
reply is an appeal to the constitution of the
mind. It is no less a creature of custom than the
body. Like the body it acquires strength and
activity by action, and becomes enfeebled by
indolence. Exertion is necessary to each for
the proper development of its powers. As to
the idle and unstrung frame, all healthful ex-
ercise is irksome, so to the enervated mind
even to think becomes a toil ; a habit of sur-
rendering its opinions begets a lassitude, which
renders every act of judgment a burden from
which it is pleased to be relieved. Action is
the life indeed of independent thought, the only
element in which it can attain its proper matu-
rity and strength. Whether the subject be
spiritual or temporal about which the mind is
employed does not affect its character : it can
have no retrospective action, to render vigour
to that which was before feeble and inert. As
well furnished as we are with those powers
which are necessary to our well being, there is
no distinction in our faculties which is based
upon such a difference. We have not one fac-
ulty of judgment for the interests of earth, and
REPUBLICAN INSTITUTIONS. 45
another for the interests of heaven, any more
than we have distinct faculties of memory for
the two. or any more than the body has one
kind of strength to raise a weight of iron, and
another to raise a weight of lead. The self-
thinking mind holds its independence ready to
be applied to every subject which may be pre-
sented for its consideration, though it may
never have taken cognizance of it before.
From want of information it may not judge
correctly ; but it judges for itself, and where it
submits its belief to the opinion of others, it does
so rationally, and with proper reserve. Where
this opinion conflicts with acknowledged prin-
ciples and acknowledged duties, it will reject
the yoke of authority. It may take upon trust
the properties of a curve or an equation, but
will not agree that a square has three sides or
a triangle four. It may assent to the estab-
lished belief concerning the Deity, but will not
be persuaded that it is a duty to persecute all
who reject it. But the enslaved mind makes
no such distinction. The cry "it is the will
of God" has armed the Laity of the Roman
church to deeds which have outraged human
nature, and it will arm them to repeat them,
whenever it is for the interest of their clergy
to give the signal. Will the Hindoo who, at
the bidding of his priest, casts himself beneath
the car of his idol, hesitate at his command to
take away the character, or goods, or life of
his neighbour?
46 ROMANISM INCOMPATIBLE WITH
CHAPTER Y.
THE INTOLERANCE OF ROME.
Toleration is a word often used but not
always rightly applied. We may be said to
tolerate an insult or an injury when with the
power in our hands we do not resent it. We
tolerate an inconvenience when having the
right and ability to remove it, we do not put
them in force. But neither case will apply to
matters of opinion. A false religion is insult-
ing and injurious to God alone. It is not for
man. it is for him if he sees fit to tolerate or to
destroy it, and the course of events has plainly
shown that his purpose is one of long suffer-
ing. Pagan and Mahomedan, Jew and Gen-
tile, all rejoice in his mercy, and receive com-
mon temporal benefits at his hand, equally with
true believers.
Neither so far as a false religion is an annoy-
ance to us, have we a right forcibly to remove
it, therefore we cannot be said to tolerate it. It
is a grievance which in common with many
others we must be content to suffer. We might
be annoyed to see a friend of rare abilites wast-
ing his time in building up a system of false
philosophy ; or one in robust health undermi-
ning his constitution with empirical remedies or
REPUBLICAN INSTITUTIONS. 47
by a course of debauchery ; but no one will
contend that we have a right in either case to
use force to restrain him. It belongs to God
alone then to tolerate error in opinion. Free-
dom of belief comes from him as a common
right of nature, and we are responsible to him
alone if we abuse it.
It is no province of civil authority to frame
religious creeds, and it might as properly be
said that a government tolerates the breathing
of the air, or the treading upon the common
earth, or the enjoyment of the rain and light,
as that it tolerates religious liberty.
A body of men however who hold opinions
which are hurtful to the state, and openly
teach them, without doubt may rightly be re-
strained in this liberty, though as to the policy
and means of effecting this, there may still be
question. Those also with whom it is a prin-
ciple to be intolerant to others have hardly just
cause for complaint if they are abridged of that
freedom which they claim to enjoy, only that
when the proper season arrives they may abuse
it. In the words of the celebrated Locke,
" Those have no right to be tolerated by the
magistrates who will not own and teach the
right of tolerating all men in matters of mere
religion. For what do all these and the like
doctrines signify but that they may, and are
ready upon any ocasion to seize the govern-
ment, and possess themselves of the estates,
and fortunes of their fellow subjects ; and they
only ask leave to be tolerated by the magis-
48 ROMANISM INCOMPATIBLE WITH
trates. until they find themselves strong enough
to effect it."
If the rapists could advance a plea like this
for their intolerance, for their persecutions, for
the ravages which fire and sword in their hands
have spread abroad over the earth, mankind
could almost receive it as an excuse for them.
But notwithstanding the justice of these excep-
tions, the propriety of acting upon them may
still be questionable. It is better to suffer wrong
than to inflict it, and the principle once estab
lished that any cause could justify religious in-
tolerance might be productive of more evil than
many persecutions.
As a means of influencing the mind all ex-
ternal restraint is worse than useless. Be the
cause true or false it cannot strengthen itself
by cruelty. Where force is applied to control
opinion, the assent is at best but cold and un-
willing- ; and in behalf of truth such force is
unnecessary, for truth has a power of itself
which comes directly from heaven, a power firm
and yet gentle. Like the falling rivulet it will
wear away the rock which confines its current ;
while the seas of persecution might roll over it
for ages, only to swell its bulk with the deposit
that subsides from her troubled waters. Op-
pression becomes identified with the oppressor
and with his opinions ; and if a man be par-
doned for hating 1 the truth it is when those who
would advance it, in their unreflecting zeal, in-
fringe upon his rights. Still more idle is it to
exercise oppression in behalf of falsehood. The
REPUBLICAN INSTITUTIONS. 49
cause is then clear to the sufferer, he has no
hesitation, he casts his life into the scale, if by
that he may restore the balance of eternal
equity. The world around also is sure to
sympathize with the unfortunate ; in its eyes
to be aggrieved is almost to be innocent. Hence
we have the trite but true maxim, the " blood
of the martyrs is the seed of the church." Oh,
it is a noble property in the mind of man that
he will not look on in apathy, and see his fel-
low man oppressed. The heart will at first
beat more quickly, and at last the hand be busy
in his defence till lie finds his whole soul wrapt
in a cause which but a while gone Avas as in-
different to him as the wind.
It is one thing however to apply external force
and penal or preventive disabilities to sway the
mind, and another to use those moral means
which come within the legitimate province of
argument and persuasion. If an opinion is
making its way among mankind, which we
believe to exert a baneful influence upon their
welfare, we have the right, nay, it is our duty
to stand up against it, to expose its evils, to
bring the light of truth to shine upon it, to
warn and persuade our fellow men of its evil
tendencies. More particularly is this our duty
when the errors we deplore are not the result
of a single opinion, but of a system ; where
the evil consequences we fear are not merely
speculative and secondary, but are practical and
have a direct bearing upon the public welfare
and private morality, when the dangers we an-
5
50 ROMANISM INCOMPATIBLE WITH
ticipate are matters of history, have become
facts in ethics and civil policy. When the per-
secution and intolerance of Rome are the theme
we may speak with confidence, for it is written
in indelible characters, and the doctrines are
still taught which inculcate her merciless pol-
icy, and we may speak with warmth, for the
wounds are yet bleeding which she has inflict-
ed upon outraged humanity.
The spirit of Papacy is one of unhesitating,
relentless cruelty. It may be seen in the an-
swer of a Cistertian monk at the storming of
Beziers in the Crusade against the Albigenses.
When asked how the catholics were to be dis-
tinguished from heretics — " Kill them all," was
the reply, (: God will know his own." All per-
ished. Not one escaped, as witnesses testify.
Some 15,000, at the least, butchered for her-
esy. A whole people, indeed, a happy and
flourishing nation was almost exterminated in
this dreadful crusade. "A w r ar, distinguished
even among wars of religion by its merciless
atrocity destroyed the Albigensian heresy ; and
with that heresy the prosperity, the civilization,
the literature, the national existence of what was
once the most opulent and enlightened part of
the great European family.* This was in the
beginning of the 13th century, and from that
hour down to the present whenever and where-
ever Rome has had the power, her footsteps
have been in blood. In the latter part of
the sixteenth century we find the same cruel-
* Macauly's Miscellanies.
REPUBLICAN INSTITUTIONS. 51
ties renewed in the Netherlands, we hear the
boast of the Duke of Alva that in five years he
had delivered over 18,000 heretics to the hand
of the executioner. And all her intermediate
history is but a repetition of the same atrocities,
a narrative of deeds that chill the soul and
freeze the blood in our veins as we read. Vic-
tims by thousands were swept away almost at
a stroke in despite of treaties, of promises, of
oaths. To speak of individual cases, as the
burning of Huss and Jerome, the tortures and
death of the English martyrs, to specify these
would be trifling, dreadful as they are. They
were driven to the slaughter like sheep in flocks,
not timorous, but in unresisting, hopeless resig-
nation. Sometimes they put on another na-
ture, sometimes they became warriors and took
up arms to keep the knife from their throats, as
did the Huguenots, the Netherlander and Ger-
mans, and God often struck with them. But
they contended against fearful odds and suf-
fered much and long, to bequeath a remnant
of liberty to their children. The conflict was fa-
tal also to Rome, fatal to her power, for it rent
her dominions in twain ; fatal to her spiritual
infallibility, for she was forced to turn back
upon her footsteps, and recede from her anti-
quated claims ; and fatal to her character which
is stained with so much murder that the hue
will outlast all time.
When her name is mentioned, it brings with
it images of the scaffold, the stake, the flame,
and we see the inquisitorial band standing in
52 ROMANISM INCOMPATIBLE WITH
the gloom ; the lurid glare of burning faggots
light up their faces, and now and then a shriek
is heard to tell the meaning of the scene. This
stigma of hlood will rest upon her forever.
The time has come, when like the guilty Queen
she exclaims "out, out damned spot !" But not
all the perfumes of Araby can sweeten that
hand again. To read her history rouses an
evil spirit in the heart of man ; it stirs him to
indignation and deep bitter hatred. Such are
the characteristics of Rome that as we view
her the best feelings of our nature seem re-
versed. The spirit of the mildest charity feels
most intolerant towards her, the heart of the
warmest benevolence is eager to inflict upon
her the keenest wound.
Is this a religion for the American people ?
Is it a religion for men? AVas this new world
reclaimed from its original wildness, only to pre-
pare the soil for seeds of bitterness like this?
Was it for this that our forefathers faced and
drove back the native savage, that a Romish
horde more pitiless and blood-thirsty might
have a field whereon to wage its warfare asrainst
their children ?
It will be said that these things were but ac-
cidents, historical accidents, the results of cir-
cumstances, of the spirit of the age and the
darkness of ignorance which then covered the
world. It is unnecessary to enquire what may
have been the spirit of the age, how great the
ignorance. It was not the spirit of Christian-
ity, and for ignorance — if she would be enlight-
REPUBLICAN INSTITUTIONS. 53
ened, it was but to turn to the simple code of the
gospel where mercy and charity are as clearly
taught as if written with a pencil of light. But
they were no accidents. If ever a purpose of
iniquity was manifest on earth, it was manifest
in the acts of Rome. Vice was digested and
established on principles, and cruelty reduced
to the forms of a judicial code, as if to seal up
the evidence of her guilt for posterity. No de-
nial can evade, no evasion palliate it. It may
be found in the bulls of her popes, in the can-
ons of her councils, in her rules of Ecclesiasti-
cal discipline. She has branded herself with
her own hand. Historical accidents shall they
be called ? There were no such accidents in
the early history of the church, unless the per-
secutions of Nero and Dioclesian were such.
Let her be consistent at least in the application
of her new vocabulary ; let the whole human
race have the benefit of this casuistry which
she claims for herself alone. Let the fall of
Satan, of Adam commence the catalogue, and
let the annals of Eternity close it in that world
where the deeds of its inhabitants will be but
an endless series of accidents like these. Oh,
if to call them accidents would but lessen the
guilt and mitigate the remorse !
But the Papists declare that their church per-
secutes no longer. The answer is she has lost
the power. When has she ever made this
declaration while in possession of it? If she
has it can be shown. In what age has the
persecution of heretics ceased to be a princi-
5*
54 ROMANISM INCOMPATIBLE WITH
pie with her, not dependent upon times or
upon the caprice of her agents, but enjoined
always as a positive duty. Even scripture
has been perverted to answer her unhallowed
ends. She passes by all its divine maxims
of charity and calls out such texts as these —
" Compel them to come in." li I come not to
bring peace, but a sword." And these she uses
to her purpose as confidently as if they were
direct commands to slay for conscience' sake.
It is not strange that in an age of refinement
she should disown her barbarism, that in a
land where a rebuke is ready for oppression she
should endeavour to gloss her tyranny with a
lie. It is now her policy to climb up the steep
ascent from which she has descended, and the
mode of obtaining pow T er, and of using it when
gained are as is well known very different.
The dawn of God's day of Reformation in his
church has proved a blighting winter to the
Papacy. The adder lies half benumbed and
torpid ; it can no longer leap upon its victim,
but the poison remains beneath its tongue, and
its bite is deadly still. It is not safe to trust
her, to trifle with her. If warmed into vigour
in the lap of liberty, her first blow will be aimed
at freedom herself. At least let her submit to
lose her fangs, if she can do it and live. Let
her renounce this right of persecution, if she
can exist without it. It will not be enough for
her priests to disavow it. The people know
them. Let a decree be issued from the Vati-
can, stamped with the time-worn seal of infal-
REPUBLICAN INSTITUTIONS. 55
libility, and even then let us remember that
we are but heretics to whom she gives the
pledge.
Here is a seeming admission that Rome does
not now persecute, though she retains in her
creed the right to do so. An Italian would be
surprised at this admission. Were any of the
Pope's subjects to neglect the confessional, or
attendance upon the mass, he would be im-
prisoned and punished as unrelentingly as they
would have been in the twelfth century.
CHAPTER. VI.
THE INFLUENCE OF ROMANISM UPON CIVIL LIB-
ERTY AND LOVE OF COUNTRY.
Is Romanism favorable to civil liberty ? We
have watched its tendency in those countries
where the government is taken out of the hands
of the people, and have beheld it on all occa-
sions the faithful and jealous ally of tyranny.
To whatever point the rights of a nation were
to be invaded, Rome has been always ready to
lend her sanction to the undertaking. If in
the extent of Europe a people were to be found
whose chains were not heavy enough to please
its masters, they could be forged of proper
56 ROMANISM INCOMPATIBLE WITH
weight and form at the smithy of the Vatican.
But did the people complain beneath their bon-
dage, did they claim justice from their rulers,
she was sure to interpose her shield in defence
of established authority. Herself an oppressor,
she has been true to the common cause ; an
enemy to freedom in her spiritual jurisdiction,
she has moulded, so far as was within her
power, the common mind of Christendom to
submission and servility in temporal affairs.
Experience thus far it must be owned is sadly
against her.
But let us see how the case stands with her
in a free country. Let us enquire if she can
so far change her nature as in a republic to be-
come the friend and support of liberty. That
she can seem to do this, that she can wear
such a mask as suits her purposes is without
question. The Chamelion can borrow a hue
from the surface upon which it creeps, and so
is it with Romanism, but like that insect her
true colour is cold, stern, gray with iron hue of
despotism.
. The very outward form of the Romish church
is at variance with all rational liberty ; there is
not a feature in it which has any sympathy with
free institutions. A religious community of
Papists is a despotic government in miniature.
There are here but two grades, the priest and his
flock ; one to rule, the other to obey : on this side
authority, on that unresisting submission. He
has no account to give them of his charge. It
is theirs to receive his dictates in silence, his to
REPUBLICAN INSTITUTIONS. 57
exercise his power as he sees fit. He is accoun-
table to no one but God and his superiors.
Neither has the people a voice in the selection
of its spiritual guides. These are appointed
by the higher clergy, and these in turn receive
their commission from a foreign power to which
they have sworn an oath of allegiance. The
substance of this oath binds them to advance
the interests of that power, to hold its enemies
as their enemies, and to vex and destroy
heretics to the utmost of their ability. And if
there is any meaning in words, what is the
import of such an oath, but to undermine and
betray every government that does not own the
authority of the Romish see. Within less than
thirty years, the bishops of the Netherlands re-
fused to take the oath to support the new con-
stitution which guaranteed religious liberty and
equal civil and political rights to all citizens.
They declared 1st. ;i To swear to maintain
liberty of religious opinions, and the equal pro-
tection granted to all forms of worship, what
else is it but to swear to maintain to protect
error as well as truth, &c, &c, &c. 2nd. To
swear to maintain the observance of a law
which renders all the subjects of the king, of
whatsoever religious belief they may be, capable
of maintaining all dignities and employments
whatsoever, would be to justify before hand and
to sanction the measures which may be taken
to confide the interests of our holy, religion, in
these provinces, so eminently catholic to prot-
estant functionaries.*' Here we see the true
58 ROMANISM INCOMPATIBLE "WITH
spirit of the Papal hierarchy, faithful to Rome
even against the constitution of their country.
But they were open with it, and for this let
them have their meed of praise.
Of how much importance it is that the priests
of this persuasion should be friends to liberal
opinions, is easily estimated when we consider
their authority over those confided to their care.
If those interested in the welfare of this repub-
lic could be secure of their patriotism, could be
satisfied that they desire the progress of civil
and religious freedom and the prosperity of our
institutions, they would be welcomed as the
strongest supporters of our national liberties.
If they would labour for these ends as they la-
bour for the advancement of their church, with
the same watchfulness, the same endurance,
the same unhesitating devotion, there are none
who could do so much to promote these great
interests. The complete control which they
exert over the laity of their communion, the
ease with which they sway their opinions and
direct their conduct, gives them a power posses-
sed by no other body of men in the world.
But so far from this, so far from being republi-
can in spirit, they are not even citizens. A
Romish priest is of no country but Rome. In
whatever land he may be thrown, it is to
that great city that he casts his eyes, and with
as much devotion as the Mahometan turns to-
ward Mecca at his hours of prayer. His for-
tunes, his station and prosperity all flow from
the Vatican, and to the Vatican tend his affec-
REPUBLICAN INSTITUTIONS. 59
tions and fealty. His allegiance to the holy see
forbids him to take an oath of fidelity to the
state : but should he take it, can it be expected
that it will prove binding - upon him, when his
heart disowns it, and above all when it conflicts
with a prior oath, an oath to a higher power, a
power to which all oaths are but as chaff before
the breath of its dispensation ! They may evade
this as they will, but it is substantiated by facts.
Their whole history shows that wherever the
interests of their so called country have con-
flicted with those of Rome, they have unhesita-
tingly taken the part of the latter. This is the
feature in that chinch which is most directly
subversive of law and good government ; it is
this that has almost justified the statutes of
England against her. England had suffered
much by her cruelty, she had learned early the
lesson which Rome had taught to the whole
world, that her dominion is one of blood, and
resolved to remove her from her councils, to
wrest the sword out of her hand, that the peo-
ple might be freed from her control.
No guise could be found indeed except that
of religion under which it would be permitted
in any country to uphold a system which in-
culcates that " the pope can absolve subjects
from their allegiance," " that those are not ho-
micides who out of zeal for the papacy kill
those who are excommunicated," that " no oath
against the good of that church is binding,"
that " a heretic cannot be a witness," " ought
not to be paid what is due to him, &c, &c."
60 ROMANISM INCOMPATIBLE "WITH
Such doctrines are an outrage upon good order
as well as common sense. To clothe them in
the garb of religion may conceal their injurious
tendency but does not lessen it. And is it in a
republic that lukewarmness or faithfulness may
be fostered with the least danger ? Is its sta-
bility less dependant upon the virtue and pa-
triotism of its citizens than in a monarchy? or
is it not upon these alone that all safety for free
institutions depends ? Has it greater safeguards
against treason, a quicker and surer grasp for
restless ambition? Has it a devoted army, an
all pervading police, that it can trifle with its
security.- that it can allow scope to those who
hold and teach principles like these !
The celibacy of the Romish clergy also is at
variance with those claims which a republic
has upon her citizens. Of its injurious effects
upon society on the score of morality we shall
speak in another place. The ties which bind
a citizen to the state are spun around the do-
mestic fireside. Love of home, of wife and
children are amonsr the strongest of these.
The affection of a father is not satisfied with
the temporary prosperity of his country alone.
He looks anxiously beyond this. He has given
his children as hostages not merely to the pres-
ent but to the future welfare of the commu-
nity in which he dwells. It is not enough that
his own rights are secured to him, but he wishes
to transmit them unimpaired to his sons and
daughters. For this he labours, and watches
and ponders oftentimes when they sleep. His
REPUBLICAN INSTITUTIONS. 61
greatest pleasure and pride is to send forth his
children, useful citizens, to labour in a prosper-
ous community.
The Romish priest knows no feelings like
these. Such ties can bring him nothing but
shame. His vow of celibacy while it cuts him
oil* from the best blessings of life impairs his
patriotism, if any remain to him. He has
comparatively no interest in the land he calls
his home, and is alive only to that, of his church
and order. The purpose of the Romish church
is no where seen more clearlv than in the dis-
cip'ine which enjoins celibacy upon her clergy.
It was a master-piece of policy, to separate
them from the closest bonds which unite soci-
ety, to render them strangers even in the place
of their birth, that they might be the readier
agents of her authority, willing at her bidding
to compass sea and land, the instruments of
deeds which a love of country and humanity
forbid.
It is proper therefore that the people should
bear in mind, that an order of men exists
among them upon whose patriotism they can
place but little dependance ; that this order is
possessed of unlimited authority over a numer-
ous portion of their fellow citizens, and that
past experience has shown that they are ready
to exert it in whatever way they can best ad-
vance the interests of their own communion.
Thus far of the priests. Let us now inquire
what influence the precepts they inculcate have
6
62 ROMANISM INCOMPATIBLE WITH
upon the laity with regard to their qualifica-
tions as good citizens.
The right of suffrage and the trial by jury
are the two most important institutions upon
which our liberties are based. What is the ef-
fect of Romanism upon these ? Does it render
a man better able or more likely to discharge
his duty at the ballot box, and in our courts of
justice, or the contrary 1 All arguments drawn
from the ignorance and servility of thought
which it fosters have a close relation to this
branch of the subject, but they have been con-
sidered already. A question however remains
which has a still more direct bearing upon it.
One of the most sacred claims which society
has to make upon its members is that they
should respect the obligation of an oath. A
legal contract the law will oblige a man to per-
form, but for the sanctity of an oath he is in
most instances, from the nature of the case,
bound by his conscience alone. It is true the
law has heavy penalties for the perjurer, but
their very severity is owing in a great degree to
the difficulty of discovering the crime. Few
men expect a witness to testify truly because
the law T will punish him if it be proved that he
does not, but because they have more or less
confidence in his honesty, and in his regard for
the dictates of conscience. But if the con-
science is in the keeping of another, it is evi-
dent that the security for truth is greatly di-
minished, for the sense of responsibility which
is a pledge of it is now transferred to a third
REPUBLICAN INSTITUTIONS. 63
part} T . Society has more reason to expect that
a citizen to whom she confides a duty, will
perform it faithfully, than that he will be ad-
vised in good faith. The farther moral re-
sponsibility is removed the weaker is its force.
Men are more ready to counsel evil than to act
it themselves. If this adviser be a priest and
one who teaches doctrines injurious to morality,
who claims the power of absolving from sins,
perjury among the rest, and who maintains as
a general principle that no faith is to be kept
with a certain class of citizens, in this instance,
heretics, and the witness believe him, what then
becomes of this security? What now is to
prevent him from testifying to any falsehood
that his priest desires, if he can do it with
safety ? But how ; if a large body of the same
church, a society highly favoured by its head,
should openly teach that perjury is no crime at
all, what is more manifest, than, that to a sub-
missive layman, truth becomes of secondary
moment, and the will of his priest the first?
Under these circumstances can we believe that
there is any safety for the property, the char-
acter or lives of our citizens? any security that
the voice of the people will be heard at the
polls, when rights of citizenship are to be had
for oaths, mere oaths ?
In some of our States the law has wisely or-
dered that an atheist shall not be allowed to
testify in courts of justice. She will not trust
the great interests of equity in the hands of
common honesty alone, but requires something
64 ROMANISM INCOMPATIBLE WITH
farther,, some well grounded religious belief
which shall give to an oath a character of
sanctity and awe. But the religion of Rome
does not give such a character to it, on the con-
trary, it seems to destroy even its ordinary ob-
ligations. Instead of the usual interrogatories
to an infidel, let the judge upon the bench put
the following question to a papist. " Do you
believe that if you testify falsely in this case,
your priest can absolve you of the sin, so that
your conscience will be eased of all burden ?*'
But the question would be an idle one, even if
proposed under oath, because says Sanchez,*
" A man may swear, understanding secretly
that he does it so far as he is obliged to speak
clearly and to expound himself ; or by forming
some other thoughts which may make his an-
swer true," and again. — i: An oath obliges not
beyond the intention of him who takes it, be-
cause he who hath no intention to swear can-
not in conscience be obliged to any thing at
all. A person who hath promised marriage to
another, whether it were made sincerely or
only in appearance is discharged by any reason
from holding his promise. Being called before
a judge he may swear he hath not made this
promise, meaning he hath not made it so as
to be obliged to observe it. Because he may
persuade himself in conscience that he is not
obliged."
Is there not some cause for complaint then,
when in our courts of justice, the disciples of
* A Jesuit of high authority.
REPUBLICAN INSTITUTIONS. 65
such a creed, are put on a level with eJflight-
ened citizens? Is it right that their testimony
influenced as it is hy a corrupt and foreign
priesthood should have equal weight with that
of men who think and act freely, men who
have no relief for a troubled conscience but in
repentance and reparation, none but a Divine
Mediator to intercede for them with an offended
Deity ?
There are without doubt many papists who
are as far from testifying falsely as protestants
are, but it is because they are honest as men,
and not as christians. And the avowed infidel
may be an honest man. He may be upright
as a friend, affectionate in his domestic rela-
tions. In his own way he may have the good
of society at heart. There is at least no foreign
authority that divides his affections with the
community in which he dwells. He acknow-
ledges no principle which renders it venial or
even meritorious to break faith with any por-
tion of his fellow-citizens. "Why then should
he be proscribed, while every privilege is show-
ered upon those who are at least as likely to
abuse them as he ?
Is it the difference in numbers, and in social
and political influence that draws the distinc-
tion ? Is it because the one is weak and the
other strong ? If so, it is mere oppression. If
so, the greater danger to our institutions, and
the greater need of watchfulness. If it has
come to this, that the laws have cast a whole-
some restraint upon one class of citizens, but
6*
66 ROMANISM INCOMPATIBLE WITH
dare «pt extend it to another for no other rea-
son except their power, it is an omen of serious
import. It is more probable however that the
minds of the people have not yet viewed the
subject in its proper light. They are not aware
of the real import and tendency of the Popish
faith. They believe the danger magnified, or
at least distant. They do not perceive the si-
lent but steady progress of the evil which has
taken root among them. But the growth of
that which is most strong and permanent is
always imperceptible. The gourd which grew
up in a night, withered as quickly. The oak
is the same to-day and to-morrow, years seem
scarcely to add to its increase, but when ma-
tured it stands for ages.
Let the people be on their guard then. The
fear we would impress upon them is no idle
one. If the power of Rome has shaken the
council of princes, has wrung tribute from the
covetous, chastity from the chaste, if it has put
a sword into the hands of the timorous and
tender-hearted which they have turned against
their brethren, how easy for it to sway the oaths
and suffrages of its followers, to gain an in-
fluence in the state, which, if her policy calls for
it, may be used as a means of its destruction.
REPUBLICAN INSTITUTIONS. 67
CHAPTER VII.
THE INLFLUENCE OF ROMANISM UPON MORALITY, IN-
DUSTRY, AND PROPERTY.
Where unnecessary rites and ceremonies
abound the vitality of religion is sure to be
weakened. Pomp and magnificence distin-
guished the religion of the ancient pagans. In
the early ages of the church she was remarka-
ble for nothing, more than for the simplicity
of her mode of worship. The splendour and
display was all on the side of her oppressors,
and we have seen that when corrupted by
power, she assumed the outward garb of hea-
thenism, she put on also most of its essential
characteristics. Forms and ceremonies may be
looked upon as the garment of religion. This
should be orderly, becoming, and yet simple.
If it comes a messenger from heaven, the truth
will commend it. It will not need a splendid
exterior, or that its march should be encum-
bered with folds or entangled with a flowing
train. Its feet are like the feet of those who
bring glad tidings. All pomp and vain appa-
rel betray a sense of inward imperfection. An
accurate illustration of this may be found in
the experience of every day life. The beauty
68 ROMANISM INCOMPATIBLE WITH
which in conscious artlessness knows its own
worth, is not over solicitous as to the care with
which it is arrayed. But when time steals
away its attractions, then must rohe and rib-
bon, purple scarf, and jewelled ornament help
to conceal the inroads of age. But above all
it is the time worn harlot, that with the most
anxious art culls out her paint and trappings.
In her youth perhaps she was beautiful and
innocent, but years of sin have passed over
her ; every step in iniquity has seared her fea-
tures with its impress and branded her as an
outcast.
To what purpose then these vestments, and
crossings, and genuflexions of the Romish
church, this swinging of censers and sprinkling
of holy water, this tinkling of bells, this odour
of incense, this edare of lisrhted candles at noon-
day? what but to conceal her inward corrup-
tion ? Can the divinity be propitiated by such
devices, can a reasonable man be edified by
them? If one of the apostles were now to rise
from the dead, and seeking a place of worship
should enter a cathedral of the present day,
would he recognize it as an assembly of breth-
ren such as he was wont to commune with
in Jerusalem ? or as a temple of heathenism ?
These ceremonies are no marks by which the
church of God may be known.' Their effect
upon the heart is very different from that which
is exercised by the power of truth. They tend
to divert the mind from the essence of religion.
to satisfy it with forms, to substitute frivolous
REPUBLICAN INSTITUTIONS. 69
and superstitious observances in the place of
moral and religious duties. The papist does
not ask himself " have I done my duty? have
I lived so as to enjoy the approbation of God
ancl of my fellow-men V but '•' have I told my
beads? have I made the sisrn of the cross, and
how often ?" Is it not evident that a system
which gives weight to such usages is likely to
subvert all true ideas of rectitude ?
" When a religion admits of justification by
means of that which is a matter of accident,
it uselessly casts away its strongest hold over
the mind. They believe among the Indians
that the waters of the Ganges have a sanctify-
ing virtue ; those who die upon its banks are
thought to be exempt from the pains of an-
other life, and destined to an abode full of de-
lights ; from the most distant places they send
urns tilled with the ashes of the dead that they
may be thrown into the Ganges. Of what
consequence is it whether a man live virtuously
or not? he will take care that he is thrown
into the Ganges." * The papist finds his
Ganges wherever he can find his priest. The
last unction supplies to him the place of this
sacred river. No matter by what rules he may
have regulated his life, no matter how many
crimes weigh upon his conscience, absolution
and extreme unction wipe them away, and fit
him, as he is taught, for that place where all
is holiness and purity. It would not be easy
to invent a doctrine which should tend more
* L' Esprit des Lois.
70 ROMANISM INCOMPATIBLE WITH
directly than this does to sanction breaches of
morality. It seems expressly to teach that the
divine commands may be slighted with impu-
nity, and that the claims of divine justice may
be evaded by the seasonable use of a trifling
external ceremony. It removes that salutary
awe which a dread of future retribution exer-
cises upon tbe conduct, and which is so neces-
sary as a help to the authority of the laws.
The vigilance of the civil magistrate may
be eluded, the execution of his authority in
various ways obstructed, but as there is a feel-
ing in the mind of man that an unseen eye is
always upon him, the priest steps in. tells his
followers to be of good cheer, opens his stores,
offers extreme unction and absolution, and if
these are not enough, he displays his dispensa-
tions which will operate in advance, and thus
dissipates all scruple. Indeed the whole policy
of the Romish church seems to aim at immu-
nity for sin, or to render it rather a commodity
for negotiation and traffic, to tax it, if it may be
so said, both for the sake of revenue and pro-
tection.
The celibacy of the clergy tends still more
directly to tbe destruction of morality. The
history of the church abounds with evidence
that where the clergy have been confined by
their rules of discipline to a life of celibacy^
they have been the most industrious promoters
of licentiousness. Hear what Claude D'Es-
pence says on this subject, a divine of the
Romish church. He complains as follows:
REPUBLICAN INSTITUTIONS. 71
"Shameful to relate they give permission to
their priests to have concubines, &c. &c, upon
the payment of an annual tribute. And in
some places they oblige them to pay the tax,
saying they may use the privilege if they
please.'' We forbear to multiply passages of
this nature, not because they are rare, but be-
cause the recital would be offensive to the
reader. Probably this regulation is not in
force at the present day, yet as a matter of
mere policy, it would not be unwise to renew
it as a defence against worse evils. So great
was the dread of their spiritual advisers in
Switzerland, that the priests were compelled to
resort to this step that domestic peace might be
in some measure secure against their invasions.
Wielding the power of the confessional, the
master of the secret actions and thoughts of the
females of their communion, they hold in their
power the most potent means for their corrup-
tion. The faith of a papist has need to be
strong, in various ways, that he may rest se-
cure when his honour and happiness are in
the keeping of an unmarried priesthood.
Every citizen who regards the dignity and
virtue of American women must look Avith
detestation on a system which brings with it
such a state of things as this. Who that is
free from the yoke would put it on? Who
would admit into the bosom of his home a sleek
confessor, to demand account of the actions of
those most closely allied and most dear to him
— to pry with greedy and impudent curiosity
72 ROMANISM INCOMPATIBLE WITH
even into their most secret thoughts ? A pru-
dent man would as soon receive a wolf, if ton-
sured and covered with a cowl, admit him to
his sheep, and leave him with them, with full
faith in their security, as bring a confessor to
those who have purity to lose, and feel confident
that they would continue pure. May that time
never arrive when American women shall bend
before the priest for his treacherous absolution,
or confide their thoughts in his keeping, or lend
an ear to his polluting interrogatories !
Their character now stands high. All wri-
ters when they draw the comparison between
them and those of the continent of Europe,
draw it greatly to their advantage. We know
that they deserve this good opinion. But how
would their reputation be likely to stand, if
they had been brought up in the same faith
with those whom they thus excel, if they had
been educated in the superstitions of Italy and
Spain ? Is there any hesitation in the answer ?
If then they would preserve this superiority, let
them preserve that simplicity of faith and wor-
ship to which they owe it. As they have been
taught so let them teach their children, that
the same heritage of excellence may also de-
scend to them.
Monachism also demands notice. a Papal
usurpations, the tyranny of the inquisition, the
multiplicity of holidays, all these fetters on
liberty and industry were ultimately derived,' 1
says Hume, "from the authority and insinua*
tions of monks." Monasteries are nurseries of
REPURLICAN INSTITUTIONS. 73
vice. Those which are founded in our country
are not reared upon their proper soil. If they
must cumber the earth, let it be in Italy or
Spain, any where where sloth and despotism
have sway, but they are a blot upon the cha-
racter of a free and industrious people. In
European countries where the population is
crowded and ill at ease, it may answer better
that idleness should be encouraged and clothed
with privileges, but this is no rule for our re-
public. The bounty of Providence has spread
far and wide this noble land ; millions of acres
untilled long for the hand of the husbandman,
and teem even without culture throughout
wood and prairie. This is no place for the
slothful. Our citizens should be active and
enterprising, responding to the soil which gives
puch a rich reward to labour, and to the broad
streams that invite to every avenue of com-
merce. The hand has here no leisure to tell
beads, or to rest idle through a long routine of
festivals and holydays. We have not opened
a wide door to emigrants and offered them such
privileges as are granted by no other nation on
the globe, that they should come here to im-
mure themselves in stone walls, and teach in-
dolence to the community, or inculcate a sys-
tem of celibacy, which shall rob the republic
<>f its youth, the future fathers and mothers of
its yeomanry. Sooner repeal the laws which
render the right of citizenship so easy to be ob-
tained. If we can spare aliens to the state we
can spare them to the country.
7
74 ROMANISM INCOMPATIBLE WITH
In whatever point of view they may be con-
sidered, monasteries are a curse to an agricul-
tural and commercial people. If they collect
within their walls the vicious, they become
haunts of licentiousness, if the virtuous, they
deprive the community of its most useful mem-
bers. It is the part then of a good citizen to
frown upon institutions so hostile to the pros-
perity and morality of his country. The only
monasteries should be our prisons, where the
inmates, unworthy of the common risrht of free-
dom, shall hew stone, in place of telling their
beads ; shall learn some useful occupation in-
stead of perfecting themselves in the mysteries
of iniquity ; where no scourge, no penitential
fast or dismal solitude shall visit the prisoner.
unless adjudged by the wisdom of the law, and
inflicted by an officer responsible for his acts to
the opinion of the people. Yet one liberty may
be allowed them — to give their prison a name
— let it be called a convent, or monastery, or
cloister, if they will, and for the first time the
title will be honoured by its application to an
institution of utility.
And to the common loss comes oftentimes a
private one that strikes us deeper, to punish us
for our remissness, and spur us to our duty.
He feels it who mourns a daughter or a sister
lost for ever to his affection, whom the ensna-
ring arts of superstition have blinded and en-
trapped into the cold monastic gloom. Death
cannot rob us to this extent. When the body
is consigned to that dismal cloister, the grave,
REPUBLICAN INSTITUTIONS. 75
we leave if in the keeping of its mothef earth,
which will not violate the trust, but in time dis-
solves and mingles it with itself. The spirit
we will fondly hope, and oftener firmly believe
has emerged into a world of light. We can
imagine that at times it hovers near us, sooth-
ing with its unseen presence our sorrows and
regrets; we can hold converse with it in the
night, and rejoice to know that the love which
only words and kind deeds 3ould be surety for
when in life, it now perceives from its commu-
nion with our spirit ; we do not start when the
wind howls at the casement, as if the echo of
a cry, extorted by the penitential scourge min-
gled with its wailinsr, we do not fear that hun-
ger or thirst can trouble the quiet of the de-
parted, or that the remorseless tooth of lust can
gnaw upon it ; we have not consigned the
spirit as well as the body to a dungeon. Who
can witness that sad ceremony, when a young-
maiden puts on the veil, when she takes upon
her vows, the import of which she cannot un-
derstand, and not feel his bosom moved with
pity and indignation. Like a victim she stands,
crowned perhaps with garlands, and near her
the relentless executioners. Oh, it is a hideous
sacrifice ! Happiness, if she has known it
heretofore, from this day bids her farewell ; if
it be one worn with affliction, one who seeks a
refuge from the unkindness of the world, she
will learn when too late that in her new abode,
hatred, uncharitableness and severity are occu-
/6 RO.MAM.SM INCOMPATIBLE WITH
pants before her — well if innocence shall re-
main to her, in such unholy communion.
It is not enough that a man should feel his
sensibilities aroused at a scene like this. It is
easy to lament over a spectacle of human mis-
ery. Duty is harder. A purpose should arise
within him, a purpose not to be forgotten 01
disturbed, to oppose by every means in his
power a religion which demands these sacri-
fices. In the former case he has wept over a
victim, in the latter perhaps saved one.
The effects of the Romish religion upon the
property and industry of the country ought not
to be passed by without more particular notice.
But it is a subject too complicated to be devel-
oped in the compass of these pages. It may
be observed however that an expensive and
gorgeous ritual, a long gradation of office-bear-
ers and mendicant fraternities are not in ac-
cordance with the simplicity and economy of
our institutions, and must of necessity prove a
burden upon the community. Tithes. Annats,
and Peter's pence, can, it is true, no longer be
imposed by law upon the people, but the church
herself gives the law to those who are under
her subjection, and she knows how to enforce
it. Her dictates are sure to be followed by obe-
dience.
At present indeed the current flows in an
opposite direction. Bent upon her purpose of
reducing" this country under her domination,
she does not spare her wealth. Large sums
pour in upon us yearly to forward her grand
REPUBLICAN INSTITUTIONS. 77
design of Propagandist™. She knows that if
successful, she is but placing - her money at
usury. She will reap a tenfold interest when
the time shall come for her to demand it.
It has been a common complaint among all
nations that their wealth has been drained to
supply the coffers of Rome. This was one
gieat cause that led Protestant princes to aid
the Reformation ; they saw their subjects im-
poverished, their own revenues diminished, and
found no way to shake off' the evil but to over-
throw her tyranny. In the twelfth century
the clergy had acquired one half the landed
estate in England, and probably a larger pro-
portion on the continent. In this country, she
insists upon holding the property of the church
in her own right, and as her acquisitions are
not bounded by the term of years which limits
individual enterprise, the only check to be found
for her rapacity is in the restraints of the law.
The many feast days also and fasts which
she sets apart for solemn observance are inju-
rious to industry. Other things being equal
the manufacturers and agriculturists of a Cath-
olic, cannot compete with those of a Protestant
country. This feature in her church may
perhaps account in a great degree for the supe-
riority in these points of the northern over the
southern portions of Europe. That such a
superiority exists in these as well as in most
other respects, and that it has existed since the
Reformation is apparent. " The protestant
boasts" says Macaulay, " and most justly r that
7 *
78 ROMANISM INCOMPATIBLE WITH
wealth, civilization, and intelligence have in-
creased far more on the northern than on the
southern side of the boundary; that countries
so little favoured by nature as Scotland and
Prussia, are now among the most flourishing
and best governed portions of the world, while
the marble palaces of Genoa are deserted —
while banditti infest the beautiful shores of
Campania — while the fertile sea coasts of the
Pontifical state is abandoned to buffaloes and
wild boars. It cannot be doubted that since
the sixteenth century the protestant nations —
fair allowance being made for physical advan-
tages — have made decidedly greater progress
than their neighbours. The progress made by
those nations in which Protestantism, though
not finally successful, yet maintained a long
struggle and left permanent traces, has gener-
ally been considerable. But when we come to
the Catholic land, to the part of Europe in
which the first spark of reformation was trod-
den out as soon as it appeared, and from which
proceeded the impulse which drove Protestant-
ism back, we find, at best, a very slow progress,
and on the whole, a retrogression. Compare
Denmark and Portugal. When Luther besian
to preach, the superiority of the Portuguese was
unquestionable. At present the superiority of
the Danes is no less so. Compare Edinburgh
and Florence. Edinburgh has owed less to
climate, to soil, and to the fostering care of
rulers than any capital, Protestant or Catholic
In all these respects Florence has been singu
REPUBLICAN INSTITUTIONS. 79
larly happy. Yet whoever knows what Flo-
rence and Edinburgh were in the generation
preceding the reformation, and what they are
now, will acknowledge that some great cause
has, during the last three centuries, operated to
raise one part of the European family and de-
press the other. Compare the history of Eng-
land and that of Spain during the last century.
In arms, arts, sciences, letters, commerce, agri-
culture, the contrast is most striking. The
distinction is not confined to this side of the
Atlantic. The colonies planted by England
in America have immeasurably outgrown in
power those planted by Spain. Yet we have
no reason to believe that at the beginning of
the sixteenth century, the Castilian was in any
respect inferior to the Englishman. Our firm
belief is that the North owes its great civiliza-
tion and prosperity chiefly to the moral effect
of the Protestant Reformation ; and that the
decay of the Southern countries of Europe is
to be mainly ascribed to the great Catholic
levival."
Such is the judgment of an acute and intel-
ligent writer, and there is no reasonable doubt
of its correctness. It must be evident then
that Romanism exerts a baneful influence on
the industry and prosperity of a country, and
this being the case no patriotic citizen can view
her progress among us without solicitude and
alarm.
80 ROMANISM INCOMPATIBLE WITH
CHAPTER VIII.
JESUITISM.
The youngest and favorite child of Roman-
ism is the Society of the Jesuits. Its founder
was a fanatical soldier. A severe wound had
unfitted him for his original vocation, and dis-
sipated the dreams of military glory which had
hitherto occupied his mind ; but a new field
offered itself to his ardent imagination, whereon
he might still display his heroism. To advance
the interests of Romanism, and to stem the
current of the Reformation, which was sweep-
ing away the ancient landmarks of the church,
these were the objects which he proposed to
himself in his new career. For these he would
contend with the same enthusiasm, the same
valour, which he had formerly exerted in arms.
As a good knight is without his greatest orna-
ment and protection, if deprived of a lady's
favour, he made choice of the Holy virgin as
his patroness, hung up his arms upon her altar,
and devoted his life to her service. Nor were
suitable revelations and miracles wanting to
confirm him in his purpose, or to give author-
ity to his mission. His new patroness de-
scended from Heaven to encourage him, he
REPUBLICAN INSTITUTIONS. 81
saw the Saviour face to face, he beheld the
process of transubstantiation take place in the
.sacrifice of the mass, and " as he stood praying
on the steps of St. Dominic, he saw the Trinity
in Unity, and wept aloud with joy and wonder."
Thus strengthened, after a pilgrimage to Jeru-
salem, he associated with himself six others as
companions of his labours. In a few years
they had increased to ten, and upon applica-
tion to the Pope for his sanction they were, in
15 10, formed into a monastic order by Paul III.
As the Dominican and Franciscan monks had
lost all influence by their corruptions, and as
the very existence of the church was now en-
dangered by the Reformation, this new aid
was doubly welcome to that pontiff. In addi-
tion to the usual vows, a fourth was imposed
upon them which bound them exclusively to
the interests of the Pope. Loyola held the
generalship of the society while he lived, was
beatified by Paul Y. and afterward enrolled
among the saints by Gregory XV. At his
death the order consisted of more than a thou-
sand members ; in 1608 they had increased
to 10.581. It continued to advance in wealth
and numbers, spreading itself over all parts of
the habitable globe, supplying missionaries for
the heathen, instructors for youth, confessors
for kings and princes, mercantile associations
for commerce, spies and informers for govern-
ments, skilful mechanics, wily and determined
statesmen, until in the middle of the eighteenth
century it had reached the height of its power.
82 ROMANISM INCOMPATIBLE WITH
It now stood a vast tree, its trunk rooted in the
Vatican, while its branches overshadowed the
earth, and were entwined with all the interests
of society. Every breeze that stirred them
shook Europe to its basis, and threatened the
very existence of her institutions.
A brief though somewhat minute glance at
the principles of this society will enable us to
understand the causes of its rapid growth and
overthrow, and to judge at the same time if its
revival in these days, is to be considered an
auspicious event for the interests of humanity,
and more particularly, whether its influence is
likely to be favourable upon the morals and
liberties of America. If after this examination
we find that its teachings are in accordance
with the generally received opinions of virtue
and freedom, it will be unjust if we do not
welcome and aid it. If, on the other hand, it
be shown that its members inculcate doctrines
that are most pernicious, doctrines that are
destructive to every moral obligation — if the
claims of honour and honesty, if public and
private oaths are but toys in the grasp of their
impious and subtle casuistry, to be moulded at
their will as the caprice of accident and occa-
sion demand — if it be seen that their practice
keeps pace with what they teach — that their
violence and treachery fall no whit behind the
infamy of their moral and religious code, but
that the latter waits upon the former and min-
isters to its needs — under these circumstances
it is equally plain that duty enjoins upon us
REPUBLICAN INSTITUTIONS. 83
the most active and determined opposition to
its advancement.
The celebrated Pascal, one of the greatest ge-
niuses that Europe has produced, has exposed
the doctrines of the Jesuits in his Provincial
Lettres, a work which inflicted a blow upon their
reputation from which they have never recov-
ered. Their precepts are there held up to de-
testation in words that will live throughout all
time, surrounded with the charms of a clear and
lucid eloquence which will preserve their de-
formities long after all vitality has ceased, as
hateful insects are embalmed in amber, and
attract us to gaze upon them by the pure me-
dium in which they are enclosed. It is a work
that has never been successfully answered,
every attempt to reply to it has but revived its
fame. When the Provincial Lettres were writ-
ten however, the secret rules of the Jesuits had
not been divulged to the world, and the author
drew his materials from their known practice,
and from the writings of their most celebrated
doctors. It is from this work that most of the
following extracts have been taken. As to their
authenticity there is no dispute.
The two principles which lie at the basis of
the Jesuit's code are the doctrine of " Probabil-
ities" and that of "Directing: the Intention."
By the first, as any course of conduct is only
probably right, that is to say, is a matter of
opinion, so its contrary may have its probabil-
ity and may be safely followed, if there is any,
although a far less probability in its favour.
31 ROMANISM INCOMPATIBLE WITH
Bv the second, a man mav perform an action
safely by framing to himself an intent of doing
right, although the same action without this
artifice would he a damnable sin ; as. to kill
an enemy, having solely in view his own ad-
vantage, and not the injury to that enemy.
Starting with these principles they have an
open field, and proceed easily as follows. " A
doctor of theolosry" according to Layman. " mav
give advice contrary to his own opinion, if it is
held probable by others, when this advice is
more agreeable to him who consults him ; nay.
even when he is assured that it is absolutely
false." A judge also in a question of right may
decide according to an opinion less probable,
rejecting one that is more so. He is obliged
likewise to restore presents, made by a man in
whose favour he has rendered a just decision,
for this was his right, if an unjust one he is
not obliged.
Sanchez declares "it is reasonable to say that
J
a man may fight a duel, to preserve his life,
his honour, and his sroods in any considerable
quantity — and Natarraa says well ;" he adds
"that a man is permitted to send as well as
accept a challenge ; ;; he is advised however to
slay his enemy secretly. " for by this means he
will avoid two evils, that of exposing his life
in combat, and of participating in the sin which
his enemy would commit in fighting a duel."
In all these cases however it is necessary to
take great care in directing the intention.
The great and incomparable Molina asserts
REPUBLICAN INSTITUTIONS. 85
1 that he would not dare to condemn a man as
having- sinned who should slay him who wishes
to take from him a thing- of the value of a
crown or less," whence Escobar establishes this
general rule " that a man may slay another
for the value of a crown according to Molina.'*
Sanchez says, " A man may swear that he
has not done a thing which he has done by
understanding within himself that he has not
done it on such a day, or before he was born,
as this is often convenient and always very
just when it is necessary or useful for his
health, honour, or property. And for fear .that
many may not have presence of mind to make
such mental reservations, it is enough," he says.
'• if they have a general intention to give to
their words the meaning that a dexterous man
would give to them."
Escobar says, " Promises oblige not when we
have no intention to oblige ourselves in making
them," and so with the rest, Molina. Lipsius,
Suarez, all the greatest authorities that can be
found. With every new doctor their code of
morals is more and more relaxed ; what was
sin before is sin no longer, and these doctors
congratulate each other with great self-com-
placency, that by their labours, the number of
those who live in iniquity is daily diminished.
A curious story is related by our author to this
effect. A man who was on his w r ay to make
restitution of a sum of money which his con-
fessor had ordered him to restore, stopped at a
bookstore and inquired if there was any thing
8
86 ROMANISM INCOMPATIBLE WITH
new. The bookseller in reply handed him a
fresh work on Theologv. On turning it over
carelessly he lighted upon his own case, and
found that now he was not obliged to make res-
titution. Whereupon he returned home again,
relieved of the weight of his scruples and bur-
dened with his money.
The following are their opinions as to the
duty of loving God. It is Escobar who collects
them. ' : When are we obliged to have actual
love of God ? Suarez says, that it is enough
if we love him before the moment of death-,
without determining any time ; Vasquez, that
it is sufficient at the moment of death ; others,
when we receive baptism ; others, when we are
obliged to be contrite : others, on festival days.
But our father Castro Palao combats all these
opinions and rightly. Hurtado de Mendoza
asserts that we are bound to love him once a
year, and that we are treated very favorably in
not being obliged to do so oftener; but our
father Coninck believes that we are bound
once in three or four years ; Henriquez once
in five years, and Filutius says that it is proba-
ble we are not rigorously bound to do so once in
five years. And when then ? He refers it to
the judgment of the wise."
Father Antony Sirmond discourses on this
subject as follows : " Saint Thomas says that
we are obliged to love God as soon as we enjoy
the use of reason — that is rather soon. Scotus,
every Sunday — upon what does he found this
opinion? Others, when we are grievously
REPUBLICAN INSTITUTIONS. 97
tempted — yes, in case this is the only way to
escape the temptation. Sotus, when we have
received a benefit from God — it is well as a
mark of gratitude. Others, at death — that is
rather late. Suarez says we are obliged to love
God at some time or other — but at what time ?
He makes us the judge. He doos not himself
know. Now what this Doctor has not known,
I know not who does know." He concludes
however that no other strict obligation binds
us, than to observe the rest of the command-
ments without any affection for God, provided
only that we do not hate him ! Indeed some
of their authors declare that this burden was
taken away by the new dispensation. " No
wonder," exclaims Paschal, " that they should
hold the doctrines they do concerning grace, and
teach that all men have at all times enough to
lead a life of piety — as they understand it."
These things almost stagger belief. But we
are prepared to credit more than common in-
iquity of this order. It is not for nothing that
the name has become infamous throughout the
world, not for nothing that it is a bye-word in
our language, that Jesuitism has but one mean-
ing, and that — impudent craft. The world
is not so unjust that it will stamp with lasting
and unmitigated infamy men who have no
pre-eminence in guilt. As strange as it may
appear, these doctrines they have openly and
generally taught. It is true they have stricter
precepts for the strict ; they will oblige no man
to sin who does not choose it, unless to serve
88 ROMANISM INCOMPATIBLE WITH
an occasion — they are not fiends — but it may
be believed with confidence that to gain their
ends, to strengthen their influence with those
who demand a large scope for their inclinations,
there is no crime which thev will not excuse
and palliate.
Since the overthrow of the order its secret
rules have been brought to light. They dis-
close a system of instructions admirably calcu-
lated to advance their interests, and in harmony
with the precepts of their doctors. Duplicity
and intrigue are here reduced to principles.
They abound with advice how to win men to
their favour. Their directions are given with
the utmost minuteness. Princes and nobles
are to be gained by flattery, by winking at
their vices, by inciting them to mischief to
which they have a mind. Princesses, by the
women of the bed chamber — widows, by a
smooth deportment — children, by encourage-
ment to disobedience, and independence of pa-
rental authority — mothers are to be counselled
to treat their daughters harshly, that they may
readily forsake the world. Nothing is forgotten.
No iniquity so great, no heart so mean that it
does not here find a place.
It was by such a system of rules, followed
out with a supple ingenuity, a fidelity that is
without parallel, that they rose to the height
of their power, a power that seems incredible
when we look at the means by which it was
acquired. In Europe their influence was felt
more or less throughout every kingdom, and
REPUBLICAN INSTITUTIONS. 89
over all classes of society. From the palaces of
kings down to the cottage of the peasant, they
exercised a sway which united fell little short
of empire. Jn South America indeed they had
actually attained empire. The extensive prov-
ince of Paraguay was in the seventeenth cen-
tury completely under their control. They
had there an organized state of 300,000 fami-
lies, an army of 60,000 men completely armed
and disciplined, and furnished with all the
necessaries of war.
But their decline was sudden as their rise.
Their abominable doctrines, their devotion to
their order, their secret, unforgiving enmity,*
their memory of slight offences, revenged, when
* The Duke de Choiseul, the French minister, was a
principal agent in procuring their suppression, and the fol-
lowing origin has been assigned to the hostility with which
he pursued the whole order in every quarter of Europe.
The Duke having no employment in the government of
France, happened one evening at supper to say something
very strong against the Jesuits. Some years afterwards he
was sent ambassador to Rome, when, in his usual routine
of visits he called upon the general of the Jesuits, for whose
order he professed the highest veneration. " Your Excel-
lency did not always, I fear, think so well of us," replied
the general. The Duke expressed his surprise, and begged
to know his reasons for thinking so, as he was not conscious
of having ever spoken of them otherwise than in terms of
respect. The general to convince him to the contrary,
showed him an extract from a register book in which the
conversation alluded to, the day and year were minuted
down. The Duke went away with the firm purpose, when-
ever he should become prime minister, to destroy a society
that kept up such particular and detailed correspondence,
of which it makes use to the detriment of administration
and government.
8*
90 ROMANISM INCOMPATIBLE WITH
long forgotten by the offender, called down upon
them at last the public indignation. The
numerous assassins that came out of their
schools to strike at the lives of princes filled
Europe with terror. Upon the assassination
of the king of Portugal of which they were
accused, they were, in 1 759, banished from that
kingdom. In 1762 they were condemned by
the Parliament of France, as opposed to the
laws of the state and hostile to its welfare.
They were expelled from Spain in 1767, and
were finally suppressed in 1773 by Pope Cle-
ment XIV., who not long after fell a victim to
their revenge. Their fall was a terrible one.
It cannot be denied that in some respects they
were treated with unnecessary cruelty. Their
effects were confiscated — banishment with its
attendant evils, poverty and disease, thinned
their numbers. The sick and asred were not
exempted from the rigorous progress of the
law. Yet it was not for them, it was for hu-
manity to complain, for by their abominable
precepts they had placed themselves, so far as
they could, out of the pale of charity. There
was no mutual obligation which bound them
in ties of benevolence with their fellow-men.
It was but the spirit of their own doctrines
which was turned against them, and the worst
injuries they endured have authority against
themselves from their own maxims.
In 1814 the order was restored by Pius VII.
to its former privileges. Europe with one voice
had called for its. destruction : the wisest of
REPUBLICAN INSTITUTIONS. 91
mankind, divines, philosophers, and states-men
had tried and condemned it ; but Rome has
been bold enough to brave reproach, and to
couple its infamous name with hers again.
It is in America that the Jesuits claim a pecu-
liar interest ; it is in this land that they pur-
pose to regain their lost authority. Here are
no laws, they say, to restrain them, here they
are free to teach iniquity. But there is a law
here, though it is not found among our stat-
utes — a law which is the source of all legis-
lation, the law of opinion, the will of the sov-
ereign people. This if duly exercised has
power enough to protect the morals as well as
the liberties of this republic against every assail-
ant. And why shall it not be put in force?
What is there in Jesuitism that can find favour
in the eyes of a free and intelligent community?
Is there any thing in its secresy, in its spirit
of intrigue, that harmonizes with our institu-
tions? any thing in its accommodating and
subtle code of morals, excusing as it does every
private crime, and justifying rebellion, treason,
and assassination ?* It is true they do not
now teach these doctrines openly. They have
* The celebrated Mariana has some very refined scruples
upon the subject of assassination. Since Christianity has
abolished the Athenian, custom which ordained that crimi-
nals should destroy themselves by a deadly potion, he holds
that it is wrong to mingle poison with the food of a tyrant
whom it is necessary to destroy, but that it should be applied
to his garments, or to the seat of his saddle. His objections
to the former method seem to arise from its resemblance to
suicide. — BayWs Diet.
92 ROMANISM INCOMPATIBLE WITH
learned what it is to face public indignation,
and they are too prudent to arouse it. A fitting
community must be formed before they can
venture to promulgate their favourite ethics.
The mind must first be warped by prejudice,
or seared with ignorance, before it will receive
them without horror ; it must be used to the
sway of authority, used to bow in blind submis-
sion to the dictates of others, before crimes
which shock uninstructed nature, can be gilded
over by their detestable casuistry.
It is for this reason that their schools are
scattered over the land. They would become
the instructor of our youth, thev would form their
minds and influence their destinies. It is in
the guise of teachers that they purpose to steal
silently to power. But what good citizen, what
lover of his country will lend them his coun-
tenance in the unhallowed enterprise 1 What
father will commit his son to their care and
guidance? If he would have him virtuous,
they will teach him craft, if free, they will teach
him slavery, if dutiful, they will teach him dis-
obedience, in a word, they will teach him Jesuit-
ism. The first step will be, in the language of
their Secret Instructions, " to set him free from
all fear of his parents, and to show him how
acceptable a sacrifice it would be to God should
he desert them without their knowledge or con-
sent." Whatever destiny his stern teachers
may award him, he will follow it, be it the con-
vent, the church, the army, the law — in what-
ever station his talents can serve them best,
REPUBLICAN INSTITUTIONS. 93
(here he will take his place unmoved by filial
reverence or affection.*
But beside the disappointment of hopes and
the loss of parental control, what can be more
baneful to the future interests of a child than
to place him in such hands. It is no omen of
success to enter upon the stage of active life
a pupil of the Jesuits. The name is odious ;
* Pierre Ayrault, a celebrated French advocate, en-
trusted his eldest son Rene to the Jesuits to be educated.
On account of his great promise it was Ayrault's desire that
his son should succeed him in his profession. He accord-
ingly told the provincial of the order, and the rector of the
college where he was placed, that he had other children
to consecrate to the church, and that he wished them by
no means to induce him to enter the society. Their
promises satisfied him. After he had studied two years
with them, however, they became aware of his abilities,
and gave him the habit of their order. Ayrault demanded
liis son of them, but they declared that they knew not
what had become of him. He then obtained a decree of Par-
liament which forbade his reception into the society ; but it
was of no avail. Rene was removed from place to place,
his name was changed, and all efforts to trace him were
unsuccessful. The father now wrote to Rome, and the
pope to satisfy him published a list of the members of the
order, but Rene Ayrault was of course not found among the
number. He at last wrote a public letter to his son, but it
had no influence upon him ; he continued in the society
until his death, and filled some of its highest offices. By
an instrument drawn up before a notary and witnesses, his
father deprived him of his blessing ; a paper however wan
found after his death, signed with his hand, as follows:
" God grant his peace, his love, and his grace to my son
Rene" Ayrault. I give him my benediction in the name of
the Father, Son, and Holy Spirit. I pardon him every
thing which he has done to offend me, and I pray God to
assist him with his Holy Spirit in whatever employment
or condition he may choose." — Bayle's Diet.
94 ROMANISM INCOMPATIBLE WITH
it excites distrust and alarm. The day indeed
may not be far distant when their seminaries
will send forth youth furnished with all the
versatile accomplishments, all the intrigue and
duplicity which is theirs by excellence, to de-
mand at the hands of the American people the
high offices in the land — the seats in their halls
of legislature and justice — nay, the highest
place which they have to bestow upon such- as
they delight to honour. But who will trust the
disciples of such a school? What confidence
can there be in their principles ? What sanctity
in their pledges? They will swear to support
the constitution and laws of our country, but
the nearest priest will give them absolution if
they break the oath. Or they will break it,
following a " probable opinion/' or " in taking
it they may give to their words the meaning
which any dexterous man would do." It is
the merest mockery to talk of pledges, of secu-
rity that they will respect the high trusts con-
fided to them : and is the American people, a
people to commit its rights to the keeping of its
servants without security? So far from this,
it demands the highest that can be given, it
demands a character for integrity and virtue,
without which oaths and promises are but air ;
it demands a spirit of patriotism and independ
ence which cannot exist among the disciples of
an isolated and bigoted society.
From this view of Jesuitism, incomplete as
it is, some judgment may be formed of the in-
fluence which its growth among us must exert
REPUBLICAN INSTITUTIONS. 95
upon the character and destinies of this repub-
lic. Of all the ill features of Romanism, it is
beyond comparison the worst — the most de-
structive to morality, and the most dangerous
to liberty. What is the part then which a
good citizen should take in reference to its
progress in this land ? The conscience, the
patriotism of every man will easily decide this
question, if he will but ask it of himself — not as
to means indeed, but as to the end and purpose.
He will believe himself bound, if I mistake
not — to oppose it at every step — to labour for
its destruction at all times and bv all lawful
means — to keep the resolution always present
to his mind — to perform each one for himself
the office of the Roman Cato, and at the close
of every deliberation, for his country's welfare,
exclaim, " Jesuitism must be destroyed."
CHAPTER IX.
CONCLUSION.
It may be said that although the church of
Rome is corrupt, and the general diffusion of
her doctrines and the extension of her sway in
this land would doubtless be injurious to ou«
96 ROMANISM INCOMPATIBLE WITH
liberties and prosperity, yet the danger is exag-
gerated or remote, there is no likelihood that the
Papal religion can ever become the religion of
the state, or even the predominating sect in the
country. If this opinion were correct, it would
not the less become us to be upon our guard
and to watch its progress with anxiety. In a
matter of such moment, it is better to err on the
side of vigilance than to leave the least room
for probabilities. Even in a fortress that is
deemed impregnable, it is considered prudent to
place guards, to station sentinels and exercise
due watchfulness. Besides, it is not in propor-
tion to the chance alone of any evil, that wise
men use forethought, but in proportion to its
magnitude also. We are not greatly on our
guard against the bite of a harmless reptile, but
if its fangs are venomous, we remove it from
our neighbourhood, we chase it from our dwell-
ins^s and our fields. If Romanism with its at-
tendant evils is a curse to the country where it
prevails, if its predominance among ourselves
is incompatible with the dearest blessings we
enjoy, we should not be content with exerting
common vigilance : we should watch it with
eyes of the keenest jealousy, we should watch
its every motion — we should watch it in its re-
pose, as we watch the sleeping leopard.
But it is unnecessary to press this point far-
ther. Those who reason from the weakness of
Romanism have been little awake to the pro-
gress of events around them. There is noth-
ing which could lead us to fear the growing
REPUBLICAN INSTITUTIONS. 97
power of a national foe more than increasing-
opulence and population, strong alliance, ad-
vancing pretensions,— and all these may be
found combining against us at the present day.
in favour of this great moral and spiritual en-
emy. Every year brings accessions to her
wealth and numbers from abroad ; powerful
and affluent societies in Europe have linked
themselves to her interests here, while her en-
croachments may be seen in the lordly style of
her prelates, and her arrogant intermeddling
with our public schools.
It is well known that a greater part of the
emigrants who pour in upon us yearly are of
the Roman persuasion. If we look at their
own statistics, we shall find an increase among
the catholics, to which the relative growth of
our Protestant population can offer no compar-
ison. In 1830 their number was estimated in
tbeir own documents at 500,000 and we learn
from the same source that they now amount to
2,000,000. Vast sums of money also are yearly
*>ent over from Europe with the sole design of
building up this religion among us. Of the
amount we may judge from this fact, that the
single society of Lyons in a single year contri-
buted $160,000 to this darling enterprise. Of
.$528,000 expended by the same society during
the last year $164,000 were expended here.
The Leopold foundation of Austria with prince
Metternich at its head is an engine of still
greater power. It has no collateral object. Its
purpose is not the general extension of catho-
9
98 ROMANISM INCOMPATIBLE WITH
licism, but the extension of it in North Amer-
ica. To this end it concentrates all its strength ;
its sole aim is the Evangelizing — that is the
word — the Evangelizing of these United States.
And with a judgment for which Rome has al-
ways been remarkable, she has chosen the
very heart of our country for the field of her
chief labours. It is over the valley of the Mis-
sissippi, the garden of America and of the
world, that she is scattering her emissaries in the
greatest numbers. She is aware perhaps, more
than we ourselves of the future importance of
this section of our land, bounded as it is by
great lakes, and crossed by navigable streams,
which irrigate a soil, unrivalled throughout the
world in richness. Thither she sends her priests,
her Jesuits, here she plants her seminaries, and
these chiefly for the education of Pr testant
Youth. She is careless of the improvement of
those that belong to her own communion, both
in this country and elsewhere. These she had
already in the net. It is for protestant souls
that the old Fisherman angles. He sits in the
Vatican, casts his line across the great sea,
while his servants tend the hook, bait it with
cheap and easy terms of education or some-
times with mere tinsel, and drop it here
and there, wherever they expect a gool prey.
It may be difficult for protestants to com-
pete with them in the matter of instruction,
supported as they are by the funds of Euro-
pean catholics ; yet they can do it with proper
REPUBLICAN INSTITUTIONS. 99
exertion, nay, they must do it, or cease to con-
tend against their supremacy.
Are these auspicious omens ? are these signs
to be disregarded as of no moment? But it
may be said that we view these things with too
anxious an eye, that where their own interests
are at stake, men are too ready to take alarm ;
that an impartial judgment must be looked for
from some other source. Let us examine then
the opinion of foreigners who have written on
the state and prospects of this country. At the
head of them stands De Tocqueville. He says
u America is the most Democratic country in
the world, and it is at the same time (according
to reports worthy of belief) the country in
which the Roman catholic religion makes the
most progress." Capt, Marryatt gives it as his
opinion " that all America west of the Allegha-
nies will be a catholic country." Judge Hal-
liburton goes still farther, and declares " that all
America is destined to become catholic."
With these facts before us, from which intel-
ligent and disinterested observers have drawn
such conclusions, can there be any reasonable
doubt that we have serious cause for apprehen-
sion ? that the danger is not exaggerated nor
remote, but nigh even at the door ? If the ef-
forts of the Papacy are crowned with that suc-
cess which her present prospects seem to war-
rant, sooner or later Catholicism must hold the
predominance in our country. Are we willing
then to fold our hands, to stand by in idleness,
and see her labouring with all her strength to
r >8( )96
100 ROMANISM INCOMPATIBLE WITH
undermine our future prosperity? Let every
citizen ask this question of himself. Are we
willing to see the high offices of our govern-
ment under the control of a foreign priest-
hood ? — for where is the man so pure as not to
feel that he lived under the worst bondage, if
any among his fellow citizens knew him as he
knows himself? Are we willing to welcome
the Inquisition and "Autos da Fe — in a word,
are we willing to become what South America
now is ?
In the preceding chapters we have given a
picture of Romanism, which though imperfect,
is not overdrawn. Odious as it appears, not a
line is distorted, not a feature caricatured. Yet
it is but a picture. The life is wanting. It is
this that gives to the original her menacing as-
pect. V> e see her image mirrored in history,
but when the Papacy in all its reality stalks
lifelike among us, then we shall know her as
she is. There were those in Paris, it is now
two centuries ago, on an eve called of St Bar-
tholomew — there were those there who knew
her, and before the morning thev had borne
the account to God. There were those in the
Netherlands who knew her when Alva gov-
erned that country for Philip of Spain. Huss
and Jerome knew her. and many a loner list
have known her who had no voice to testify to
us against her. To these the came without
disguise. The southern portion of this conti-
nent has known her, where her feet crimsoned
the soil with blood, and left traces that may
REPUBLICAN INSTITUTIONS. 101
still be seen in the slavery and superstition
of the people. But the people of this land do
not know her. We have not heard her terri-
ble Anathemas. Some faint sounds have
fallen upon our ears, the distant echoes of her
nominations against our clergy and our peo-
ple, but these are not the Anathemas which
Rome utters when she speaks in the fulness of
her power ; these are not the curses that sever
the nearest ties of kindred, and pursue the out-
cast even beyond the grave. We have not
seen her whet the knife and light the faggot.
We have not seen her in all her " pomp and
circumstances" of cruelty, with her array of
executioners, with her instruments of inhuman
torture. And long may we remain strangers
to her tyranny ! Long may we continue a na-
tion favoured of the God of Heaven, blessed
with the liberty and the religion which we have
inherited from our fathers.
But another question meets us here which is
not so easy to be answered. ' How is Roman-
ism- to be opposed ? by what means shall the
current be stemmed which threatens to sweep
away our liberties ? It is far from my inten-
tion to advocate religious intolerance in any
form. Conscience is my witness that I would
not forcibly disturb a Pagan in his worship.
Although Rome is the Ishmaelite amonsrchris-
tian sects, although like the wild Arab of the
desert, her hand is against every man's hand,
yet the spirit of true religion and the spirit
of the age forbid even-handed retaliation. The
9*
102 ROMANISM INCOMPATIBLE WITH
contest against her is thus rendered unequal, it
is true, but it is rendered also the more noble
and just. As far as Popery is a religious sys-
tem merely it has a claim to every privilege
which the benignity of our laws allows to all
other denominations. She must be met by
moral resistance alone.
The rising generation must enjoy a course of
instruction which shall have the Bible for its ba-
sis ; every system which rejects the word of
God, must be rejected, let it be offered on what
terms it may. Our youth must come to the
original fountain, must drink at the source of
light and liberty. Education is a great good,
but when Rome has drugged the cup with her
poison, it must be put aside, however tempting
the draught. No citizen then should place his
children at a school from which the Bible is
excluded. All mere sectarian differences may
be disregarded, but upon this great principle
every man should stand firm. No institution
of learning which does not honour the word of
God should be honoured by the favour and en-
couragement of a moral people. Let no indi-
vidual entrust the youth under his control to a
Popish Seminary or College, no matter what
economical or literary advantages may be the
inducement, nor assist such institutions either
with his personal influence or pecuniary aid.
And more than this, let the people have an eye
upon such of our youth as receive instruction
at their hands ; let them follow them with sus-
picion and distrust ; let public opinion weigh
REPUBLICAN INSTITUTIONS. 103
heavily upon them, until a tone of sentiment
be formed in this community that shall check
the evil ; until it shall be perilous to the future
prosperity of a man, when it can be said of
him " he was educated at a Popish Seminary —
at a Jesuit's college." This may seem severe.
It is hard indeed that children should suffer for
their parents' faults, but without this the day
may come when our children will suffer for our
faults.
Nor should every method of kind persuasion
be neglected which may lead the benighted
Catholics themselves to shake off the tyranny
under which they labour. It is true, the pros-
pect of success in this way is but limited, yet
it should not be overlooked. But there must
be no intolerance, no persecution ; no privileges
granted to one set of men and refused to an-
other ; no legal barriers to honor and wealth,
no barriers but those of public opinion. Our
aim must be, in a word, not that Romanists
should cease to be citizens, but that our citi-
zens should cease to be Romanists.
Thus far of popery as a system of religion
merely. The mystery which rests upon one
class of her institutions places her in a different
light. I refer to monasteries and convents.
Our schools, our universities, all our institutions
indeed court inspection ; the community feels
as if it had a right to know what is transacted
within their walls. There is no concealment
here, no bars, no bolts, no dismal dungeons,
no hidden passages ; all is open as the day.
l04 ROMANISM INCOMPATIBLE WITH
Secrecy is that characteristic of a society which
finds least favour in the eyes of our citizens.
It was this feature in Masonry which some
years ago sustained the hostility of the people
against that institution. A dreadful crime
committed by some of its members, was the
occasion upon which that hostility broke forth ;
but a jealousy of that society had always
existed. I do not mean to condemn Masonry,
for I am entirely ignorant of its principles and
aims. I am inclined to believe them praise-
worthy when I call to mind the virtues of some
of its members — but I merely state the fact,
which will not I think be denied ; that it was
the mystery which shrouded the transactions
of this institution, that fed the flame which well
nigh consumed it. Why then should Catholic
monasteries shut their doors against the public
gaze. Is it just that those citizens of either
sex who are imprisoned within their walls
should be entirely lost to the protection of the
law ? The possibility that but one is suffering
illegal stripes, or panting in a dungeon for that
liberty which we all enjoy, should be enough
to arouse our attention to this subject. Imagine
but a single one lying in solitude, ready to wel-
come with the warmest thanks a law which
should authorize stated visitations to these
prisons to see that none suffer oppression or
cruelty. " Infringement of rights ! : ' they will
exclaim ; but what rights shall not the law in-
fringe in obedience to the dictates of humanity,
and the will of our citizens. Even the rights
REPUBLICAN INSTITUTIONS. 105
of a parent yield to its authority. From an
unnatural father it can take his child, and
place him in the guardianship of another.
How then should the claims of a society over
its members or its pupils be exempted from
the same sacred and beneficial control?
The people have a right to know whether
all their fellow-citizens are free. Nay, it is
their duty to extend the guardianship of the
laws to every one in the land, be he high or
low, rich or poor, Protestant or Catholic. If
it appear then that the secrecy of monastic in-
stitutions is contrary to the spirit of our laws,
and may be destructive to the well-being of a
portion of our fellow-citizens, it will go far to
call for some interference on the part of the
people, to justify some legal measures, which,
if they do not check their growth, shall at least
subject them to scrutiny, and deprive them of
the ability to tyrannize in secret over their un-
happy inmates.
The history of our republic thus far can be
looked back upon with pride. Enterprise and
intelligence have been the distinguishing cha-
racteristics of our citizens, while as a nation
we have prospered in no ordinary degree. No
portion of the human race is more exempt from
superstition and narrow-minded illiberality than
the American people. Up to the present time
we have been favoured and happy beyond
example, and we have been so without Ro-
manism. The growth of that religion among
us can have no other effect than to deprive
106 ROMANISM INCOMPATIBLE WITH
our national character of its high independence,
and assimilate it to that of those European
people whom we least esteem as nations. We
do not want her ignorance, her vain forms,
her tyrannizing priesthood, above all we do
not want her degrading ritual of polytheism.
If we have need of a system of idolatry, the
ancient mythology will suffice. The rays of
classic genius and of elegant philosophy have
at least shed a radiance over its fables. Therein
is found no immunity for the adulterer and
parricide. Her Furies followed the guilty one
in this life, while Ixion's wheel, and the rolling
stone of Sisyphus gave a faint foreshadowing
of future retribution. But upon the heathen-
ism of modern Rome rests cruelty, ignorance,
and venal impunity for crime. A corrupt priest-
hood holds the key to her fabulous purgatory,
and all fears of divine justice is set at nought
by her senseless ceremonies. Who would not
rather sacrifice to Esculapius with Socrates, or
with Seneca pour libations to Jupiter the Deliv-
erer, than kneel with a Borgia at the shrine of
St. Anthony and St. Dominic.
But God be thanked, there is still an alter-
native. We have a religion, pure and gentle,
combined of mercy and of justice : full of com-
passion for the repentant and not without ter-
ror to obstinate offenders. This religion is
delivered to us in the Holy Scriptures ; there
we see it as brought down to earth by the Sa-
viour of mankind, in its heaven-born purity
and simplicity, not mingled with vain devices
REPUBLICAN INSTITUTIONS. 107
nor debased by superstition. There we find
the spirit of consistent liberty, and of intelligent,
virtuous independence. Neither tyranny nor
servility have a place in its precepts. This
religion is it that has made and thus far pre-
served us what we are, an enlightened and
free people.
The essential characteristic of the papacy is
despotism. In Europe she is all pomp and
magnificence: she there wears a rearal air —
here she affects equality. Like the double
Janus, she has a face for the old world and an-
other for the new. That which looks toward
the East is dark, gloomy, and severe ; view
her from the West and her frowns are softened,
she has caught a trick of freedom, and tries to
ape republicanism. But her essence is tyranny.
It is in vain that she tries to hide it. When
her temple is once closed, that will be an omen
to the world of universal peace.
THE FOLLOWING SMALL WORKS
HAVE BEEN LATELY PUBLISHED
BY THE AMERICAN PROTESTANT SOCIETY,
143 NASSAU STREET, N. Y.
BOOK OF TRACTS ON ROMANISM : containing the origin and pro-
gress, cruelties, frauds, superstitions, miracles, ceremonies, &c, &c,
of the Church of Rome. Carefully compiled from the most authentic
sources, by Charles K. Moore, Rec. Sec. to the American Protestani
Society. Neatly bound, price 35 cents.
STARTLING FACTS FOR AMERICAN PROTESTANTS ; Progress of
Romanism in the United States since the Revolutionary War ; its pre-
sent position and future prospects. 2d edition with additions. By tht
Rev. Herman Norton, Cor. Sec. to the Amer. Protestant Society
Price 10 cents — SI per dozen.
BOOK OF MARTYRS. New edition, with a steel and other engravings.
THE CONVERSION AND SUFFEPvINGS OF SARAH DOHERTY; il
lustrative of Popery in Ireland. Neatly bound, price 25 cents.
THE PROTESTANT EXILES OF ZLLLERTHAL; their persecutions
and expatriation on separating from the Church of Rome, and embracing
th8 Reformed Faith. Price 25 cents.
FOREIGN CONSPIRACY against the Liberties of the United States.
By Prof. Samuel F. B. Morse. Sixth edition, just published. Neatly
bound, price 30 cents.
ROMANISM INCOMPATIBLE WITH REPUBLICAN PRINCIPLES.—
£100 premium, given by this Society, was awarded to the author of
this Essay, out of thirteen competitors, by the following committee,
appointed for the purpose : — Rev. Drs. Gardiner Spring, Thomas De
Witt, Thomas E. Bond. Price 25 cents, neatlv bound.
CANONS AND DECREES OF THE COUNCIL OF TRENT; faith-
fully translated from the first edition of 1564 printed at Rome. Price 25
cents.
JilSTORY OF THE WESTERN APOSTOLIC CHURCHES, from which
the Romish Church apostatized — and the immortal St. Patrick vindica-
ted from the false charge of being a Roman Catholic. Price 35 cents.
SECRET INSTRUCTIONS OF THE JESUITS. A faithful translation
from the original copy printed in Rome. Price 25 cents.
tyCf The above works may be had in thinner covers 25 per cent, lower.
THE BURNING OF THE BIBLES— Being a defence of the Protestant
version of the Scriptures against the attacks of Popish Apologists for the
Champlain Bible Burners. — Neat, in cloth, for 18 cents. In stiff wrapper
covers, 12 cents.
A variety of TRACTS, of 2 pages and upwards, useful and instructive
for Protestants and Romanists, may be had at the Depository, as above ;
also,
A NUMBER OF RELIGIOUS PUBLICATIONS.
Pocket, Pew and Family Bibles, Testaments, Psalm and Hymn
Books, fee., &c.
PREMIUM TREATISE, No. II.
Selected by the Committee as entitled to the Second Premium.
OUR COUNTRY:
ITS DANGER AND DUTY
BY
REV. ANDREW A. LIPSCOMB.
OF MONTGOMERY, ALABAMA.
•• Has Popery renounced so much as one of its observances, of it<
doctrines, or of its claims? The religion, which was insupportable in
other ages, will it be less so in ours ?" — Preface to D'Aubigne's His-
tory of the Reformation.
NEW-YORK :
PUBLISHED BY THE AMER. PROTESTANT SOCIETY.
No. 143 Nassau-street.
1844.
IC LIBRA Ti
S0963
)R, leno>T&e -Undersigned, having been appointed for that pur-
i Q »ose, have eteamined the Essays which have been submit-
■ tedTor their inspection, upon the theme proposed by the
American Protestant Society. Twelve Essays have been
submitted, four of which possess great merit. They have
unanimously awarded the premium to the paper marked
No. V., and which is entitled by the author, "Roma
incompatible with republican institutions."
Gardiner Spring,
Thomas De Witt,
Thomas E. Bond,
Committee.
The Essay entitled " Our Country : its Danger and
Duty," is considered by the above Committee to be entitled
to the Second Premium.
Entered, according to Act of Congress, in the year 1544.
in the Clerk's Office of the District Court of the Southern
District of New- York, by The American Protestant
Society.
CONTENTS
PAGE
Introduction 5
CHAPTER 1.
General Principles asserted and illustrated 9
CHAPTER II.
Position of Christianity in our Country . 23
CHAPTER III.
Connexion of Christianity with the vital inter-
ests of our Country . ..... 35
CHAPTER IV.
Religious Characteristics of Popery ... 47
CHAPTER V.
Political Aspects of Popery .... 66
CHAPTER VI.
Application of Foregoing Facts to our Country . 75
CHAPTER VII.
Progress and Present State of Popery in our
Country ...... 90
4 CONTENTS.
CHAPTER VIII.
General Remarks ...... 99
CHAPTER IX.
Circumstances favorable to the Growth of Popery
in the United States ..... 104
CHAPTER X.
Duty of American Protestants — Means to resist
Popery ... .... 115
CHAPTER XI.
Conclusion . . . 127
INTRODUCTION.
This Treatise, in the judgment of the Com-
mittee selected by the American Protestant
Society to award the premium of $100 for
the best written treatise, showing the nature
and influence of Romanism on our institutions,
is next, in point of merit, to the one that re-
ceived the premium. The Rev. Andrew A.
Lipscomb, of the Methodist Episcopal Church,
is the author. This work will, doubtless, be
read by large classes of the community with
great interest. The subject itself commands
attention at the present time.
The time was when Romanism was viewed
with indifference in this country — when its
features were seen only on the dark page of
history, or in the distance of some transatlan-
tic country, or in the far South. But that
t) INTRODUCTION.
time has passed in the United States. The
presence of 2,000,000 of Romanists on our
shores, and the recent development of the
designs of the Vatican in connexion with
some of the monarchs of Europe, have begun
to open the eyes of American citizens on
things they had not expected to see in this
country. In view of all the movements, both
at home and abroad, it is timely to inquire,
why are such numbers of men and such vast
sums of money pouring in upon us from the
old world.
That large class of our people who desire
facts on the subject of Romanism, will be
interested in the statistics in this treatise,
showing the progress and the present state of
popery in the United States. The lucid
manner in which the subject is discussed, the
excellent spirit pervading the whole work, and
its paramount importance in the present criti-
cal state of our country, may well commend it
to the American people.
INTRODUCTION. i
Those who have thought that Romanism
could make no progress among us — who have
supposed that the intelligence of our citizens
and the nature of our government have said,
" thus far hast thou come, but no farther shall
thou go " — should solemnly ponder the causes
and influences that favor its growth, and which,
uncontrolled, may yet roll the car of des-
potism over this fair land.
The attention of every patriot and of every
Christian is particularly invited to the manner
and the means by which we are to meet and
to resist this rising and threatening influence.
This is vitally important at the present crisis.
The time has come when the entire Protestant
community should not only be roused from all
past slumbers, but when the life, and faith,
and love of the church should be put in re-
quisition for the instruction and salvation of
those ignorant and deluded men, who, by im-
posing forms and terrors, are driven far from
the blood of the cross — men who, under the
8 INTRODUCTION.
power and guidance of designing teachers,
may jeopard our liberties, while they peril the
immortal interest of their own souls.
Should this brief notice be the occasion of
deeper interest in the mind of the reader —
should it awaken thought and feeling, while
it quickens the pulse of Christian efforts in
this great cause, the desire of the writer will
be accomplished.
Herman Norton.
Cor. Sec. of Am. Prot. Soc-
New-York, Oct. 12th, 1844.
OUR COUNTRY :
ITS DANGER AND DUTY.
CHAPTER I.
CERTAIN PRINCIPLES ASSERTED AND ILLUS-
TRATED.
The history of the world, prior to the in-
troduction and establishment of Christianity,
was almost one continued illustration of the
great perversion and abuse of which religious
sentiments are capable. If antiquity exhibited
the deplorable effects of superstition ; if its
splendid genius, ardent ambition, and intense
affections were often oppressed and withered
by fanaticism, if its beauty and glory were so
soon destroyed, the chief cause was found in
the spiritual errors to which it pertinaciously
clung. Providence made provision for its
enlightenment. The symbols of the material
universe addressed it. The essential princi-
ples of Patriarchal truth were not denied it.
The influence of the Holy Ghost was not re-
fused it. If a full and explicit relation was
'2
10 OUR COUNTRY I
not afforded, sufficient light was communica-
ted to enable the world, so far as it was under
the dispensation of the Gentiles, to trace the
path to the throne and presence of God. The
limited character of its revelations should have
induced Heathen antiquity to cherish and im-
prove them, for in proportion to the smallness
of our resources in any thing, is the necessity
increased to employ them to the best advan-
tage. Unmindful of its sacred duty, the an-
cient Gentile world extinguished the last lin-
gering lustre of a brighter period, and involved
itself in the grossest darkness. The activity
of the religious sentiments was then remarka-
ble ; peculiar circumstances favored their devel-
opment : literature and government were re-
cognized as in alliance with them : the success-
es of war, and the peace of home, were felt to
be associated with them. The tendencies of
Atheism were not then known ; the tempta-
tions to Infidelity were not realized. Had the
mind of Heathenism sought a right direction,
shunned " vain imaginations," cultivated the
simplicities of truth, and rested in the tradi-
tionary wisdom of early ages, its altars might
now be the resort of piety, as its temples are
the resort of art.
Aware of the dangers, to which his bless-
ed revelation was exposed, Jehovah selected
the descendants of Abraham through Isaac to
be the guardians of his truth. The doctrines
ITS DANGER AND DUTY. II
and institutions of Patriarchal times were en-
larged, and the highest sanctions were con-
nected with them. Separated from the rest of
mankind — possessing a fine territory — favored
with salutary laws — promised every blessing
— the elect nation were to honor and defend
the religion of Heaven. All this did not pre-
vent corruption. Idolatry led them to disobe-
dience. The arm of divine authority inter-
posed, and punished the perjured people. A
temporary repentance followed, but tradition
arose, and again revelation sunk into neglect.
Its principles were changed ; its character
altered.
If any one will examine the condition of
the chosen nation at the advent of the Re-
deemer, and mark the subsequent reverses,
he will discover, that a perverted religion was
the primary source of all their misfortunes.
It was this that caused the crucifixion of the
Son of God. It was this that hurried them
into all the excesses of party-passion, and led
to their dreadful overthrow.
The introduction of Christianity formed a
new era in the progress of religion. Its office
was peculiarly spiritual — its commission uni-
versal. Its energies were omnipotent — its
promises unbounded. So pure was it, that
it displayed divinity only — so meek, that it
sought chiefly the homage of the unknown —
so radiant, that it illuminated even childhood —
12 OUR COUNTRY I
so benevolent, that it pronounced benedictions
on its foes — so diffusive, that it asked for no
temple-home, and no hidden enthronement —
so vast, that it gave exercise to all fears and
hopes — so infinite, that it bore the majesty of
Godhead. If we were arguing on abstract
principles, we might conclude, that our gra-
cious Lord would be pleased to put such a
wise and holy system above the reach of cor-
ruption. Has this ever been his plan ? Did
he prevent the perversion of the older forms
of religion r Whatever his intelligence saw
was most fit, that he did to guard and support
his truth, but human agency was not destroy-
ed, and human perversity was not absolutely
restrained. Moral means were used to induce
men to love and preserve the knowledge of
salvation, but physical instrumentalities were
unemployed.
The nature and form of Christianity ren-
der it extremely liable to corruption. Is it
spiritual ? Has it mysteries ? A field is thus
opened for crafty men to pervert it. Is it with-
out those national relations, that belonged to
Judaism? Has it to traverse the world, seek
out all men, and find a dwelling-place every
where ? It is thus made susceptible of con-
stant abuse. Again, it is destitute of certain
important checks, that were serviceable in
guarding the Mosaic institute. The office of
the Prophet under the old economy was main-
ITS DANGER AND DUTY. 13
tained to check the priesthood — to prevent
the unwarrantable exercise of their power, and
hinder all innovation. If the nation departed
from its covenant engagements and sacrificed
truth to error, and affection to passion, Jeho-
vah could send forth one of the heroic Pro-
phets to seize the falling standard and raise it
again on the hallowed summit of Zion. The
call of a Prophet was synonymous with an
appeal from Heaven to the nation, and his
anointing was equivalent to a new unveiling
of the beauty and charm of inspiration. No
such order of men exist under the Christian
dispensation. If the Christian ministry falters
in its lofty designation and surrenders itself to
unholy motives, no Isaiah, no Jeremiah, lifts
up the voice of ancient eloquence and pledg-
es the veracity of God for stern and terrible
vengeance. Again, the theology of the Jew-
ish nation was the growth of successive ages.
It was more than ten hundred years from the
announcement of the Law on Sinai to the
utterance of the last Old Testament prophecy.
The advantages of this consecutive manifesta-
tion of truth were numerous.
If the impressions of early revelations should
be weakened — if announcements should be
misunderstood — if obscurity should be pleaded
as an extenuation of improper conduct — sub-
sequent declarations of the divine will could
readily and perfectly correct these things.
2*
14 OUR COUNTRY :
The particular circumstances of the commu-
nity could be attentively regarded in each
succeeding- disclosure. Such an arrangement
would be incompatible with Christianity. It
was never designed to be a successive reve-
lation, and consequently, was perfected at
once by the Apostles. The great historical
facts, on which Christianity rests — such as
the incarnation, life, death, resurrection and
exaltation of Jesus Christ — never can be re-
peated, and hence, the doctrines growing out
of them cannot be enlarged. One attestation
of those facts is abundantly sufficient ; one
annunciation of the doctrines associated with
them is amply calculated to awaken faith and
love. Let these principles then be changed
— let their position be reversed — let the essen-
tial and the secondary be confounded together
— what will follow ? No posterior revelation
can be expected to correct errors and rec-
tify mistakes. No new Apostle can arise
and plead for the lost truth of his departed
brethren. No interposition of Heaven, in the
way of miracle, can be looked for by the suf-
fering Church. The volume of Inspiration is
now closed ; closed against the additions of
men ; closed even against Divine additions, for
God himself has nothing more to reveal to
mankind.
Let it not be supposed, however, that our
Heavenly Father has made no provision
ITS DANGER AND DUTY. 15
against the corruption of his religion. Where
such vital interests are at stake, where the
honor of moral government and the destiny
of immortal beings are involved, it would be
unfair and unjust to imagine, that he has sent
forth Christianity without any protection. If
the animal system be injured, it has curative
powers ; if the material world be desolated
in any one of its landscapes, it will bloom
again beneath the returning sunshine ; and
shall God be less careful of the moral uni-
verse and the spiritual nature ? Though he
has instituted no external and visible means
to guard Christianity from the wiles of cun-
ning men, yet, he has established moral in-
strumentalities to preserve it. The want of
infallibility in the intellect is partially com-
pensated by purity of motive and holiness of
affection. The influence of the Holy Ghost
is promised to guide us into all truth, and the
erratic understanding is required to submit to
the sway of purified feelings. Wise is the
plan of God, that man should be chiefly in-
debted to his own heart, under the guidance
of the Great Teacher, for his knowledge of
religious doctrine. If the affections be sanc-
tified, the mind may err, but not seriously ;
experience will go far to correct speculation,
and in the daily workings of his secret nature,
the true disciple will find his best explanation
of the mysteries of godliness.
16 OUR COUNTRY :
So perfectly are the intellectual and moral
blended together in the New Testament, that
it is impossible for us to mistake the design of
God. If we lack certain virtues, Inspi-
ration declares, that ice are blind and cannot
see afar off, and our Redeemer taught, that
the great cause of unbelief was the love of
darkness. Express promises teach, that if
the eye be single, the whole body shall be full
of light. The student of church-history will
often meet with forcible exemplifications of
this fact. Tracing the progress of spiritual
corruption in the dark ages, he will frequently
see the experience of the heart triumphing
over the errors of the understanding. Had
the principles of the Papacy been fully realized
in their inward operations, where would have
been the devotional effusions of Kempis, Pas-
cal, and Fenelon :
Another reflection may be presented. —
There is a wide difference between those
errors, which arise from wrong conceptions of
the Christian doctrine, and those more dread-
ful corruptions, which spring from foreign
sources. The fundamental points of revela-
tion are so clearly and simply stated — so
closely interwoven with biography and narra-
tive — so elaborately unfolded in the didactic
parts of the New Testament — so variously
presented by different writers — that it is diffi-
cult to misunderstand them. Agreeably to
ITS DANGER AND DUTY. 17
this fact, the great perversions of Christianity
have been effected by the introduction of ex-
traneous elements. The first thing that
changed Christianity, was the association of
the ancient philosophy with its doctrines.
Deprived of miraculous aid in spreading the
truth, and destitute of Apostolic authority and
direction, how soon did the Fathers turn to
Grecian poetry and eloquence for means of
popularity and success ! The falling systems
of Judaism and Heathenism were measurably
incorporated with the divinely-originated and
divinely-authenticated faith, and simplicity
yielded to complexity. If men thus resign
their own standard, and produce an unholy
alliance between the works of God and man,
there is no concealment of their iniquity —
there is no extenuation of their wickedness —
and charity itself is silent towards them.
The existence of such a volume as the
Holy Scriptures — its wonderful preservation
in original purity from age to age — its con-
vincing attestations — its intimate connexion
with the influence of the Holy Ghost as the
Revealer of Revelation, has a most interest-
ing and important bearing on this subject.
Had the religion of Jesus Christ been intrust-
ed to tradition — had it been committed solely
and entirely to the Church and its ecclesias-
tical organizations, we cannot see how cor-
ruption could have been ascertained and op-
18 OUR COUNTRY :
posed. Any and all enormities might have
fastened on it — any and all demands might
have been made by it — and the human mind,
burdened and prostrated, would have had no
refuge. Its incongruities with the character
of the blessed God might have been imagined,
but where would have been the appeal r
Where the sure and strong sanction ? Such
circumstances existing, the zeal of holy ambi-
tion would have been extinguished, and the
protestations of indignant eloquence hushed.
Against these evils, Providence has kindly
protected us. We have the Bible to consult :
we have a sacred literature for our standard.
If heresies prevail — if Antichrist claim our
homage — we can resort to its illuminated
pages. Here, we can try the spirits of men ;
here, we can prove all things, and hold fast
to the good, the true, the everlasting ; here,
we can avail ourselves of the decisions of Om-
niscience, and clothe ourselves in the strength
of Omnipotence. Had Luther been without
the Bible, no Reformation could have been
accomplished, so far as we can perceive, and
the Papal Tyranny might have advanced,
until the whole world had sunk beneath its
baleful superstitions.
The relation that the Holy Scriptures sus-
tain to the system of Christianity, exhibits to us
the great and absolute importance of maintain-
ing them, as the only and all-sufficient stand-
ITS DANGER AND DUTY. 19
arcl of revealed truth. If the purity and per-
petuity of this blessed instrument of Divine
Love be identified with the pages — if it be
elevated as they are elevated — if it be secure
as they are secure — no stronger reason could
be assigned for the most vigilant watchfulness
of their high claims. The sanctity of the
Ark of the Covenant is transferred to them ;
the presence of the symbolic cherubim is
with them. Any appeal to Tradition, as a
source of Christian knowledge and foundation
of Christian faith, must be made at the ex-
pense of Revelation. Let them be associated
loo-ether and we have a new rule of belief and
practice. The union of the Old and New
Testaments was perfectly practicable ; it was
the union of kindred revelations : the same
spirit was embodied in each of them; the
same authority enforced them ; but it can
never be so with Revelation and Tradition.
Water may combine with water, but who
shall combine elements that have no affinity ?
The human mind will be compelled to vacil-
late between them, and the preponderance
must eventually be on the side of Tradition.
The mere acknowledgment of the right of
Tradition to religious consideration cannot but
enfeeble the power of Revelation over us ;
and if it be recollected, that we more readily
sympathize with the character of man than
with the attributes of God, we shall have no
20 OUR country :
difficulty in understanding how such a claim-
ant can be honored with the primary homage
of the heart. Nothing is more apparent, in
the history of Christianity — nothing is more
clearly evinced by the records of Judaism —
than the utter impossibility of reconciling Re-
ligion and Tradition. They have never coa-
lesced. The one must yield to the other.
Our choice then is — not between Revelation
as it is, and Revelation rendered more suita-
ble to all intellectual and spiritual purposes
by the addition of traditionary instruction —
but between Revelation and no Revelation —
between infallible Divinity and fallible Human-
ity — between light and darkness. It was this
same evil that consumed the spirituality of
the Jewish Church and opposed the claims of
the Son of God ; its memorials marked the
scenes of his life and death ; its assumptions
were denied and reprobated by him ; and are
we now to be urged to respect its pretensions
and submit to its arbitrary decisions ? Is its
agency in the crucifixion of our adorable Lord
to be forgotten ? Is its shame and iniquity to
be thus obliterated ?
The supposed right of ecclesiastical coun-
cils to impose their interpretations of Scripture
on the consciences of men, is equally opposed
to the supremacy of its authority. Nothing
less than inspiration dwelling in such councils
could warrant them in presenting such a de-
ITS DANGER AND DUTY. 21
mand. The constant representation of Scrip-
ture is, that it forms the sole appeal and true
resort of man, on religious subjects, but, the
necessary effect of such church assumptions,
is to make its opinions obligatory upon him,
It is not with the Scripture then that we are
brought in contact. It is not in the language
of Prophets and Apostles, that we are to seek
wisdom and peace. If inspiration has any
office on this hypothesis, it is merely seconda-
ry ; it is the office of a handmaid ; it is the
office of a waiter, who meets you at the door
and conducts you into the apartments. Strange
that so much pains should have been taken to
produce the Bible ; strange that we have any
Scripture whatever ! A Revelation from God,
if deposited in such hands, and placed under
such control, virtually ceases to be a revela-
tion. It is not our property ; it is not our
guide. It belongs to a body of men, but not
to mankind.
Had the Almighty declined to provide for
our correct understanding of the sacred writ-
ings, there might be some show of reasona-
bleness in these claims. Had he so consti-
tuted the Church as to give it the ascendency
over Christianity, the basis of these preten-
sions would be altogether different. The
opposite of these sentiments is the fact. A
full provision for the avoidance of vital error
has been introduced and continued in the glo-
3
22 OUR country :
rious gift of the Holy Ghost. Destitute of its
influence, the disclosures of the word would
be nothing to us. The announcements of
heaven might be there, clothed in the majesty
of the throne, and graceful in their beauty,
but they would be to us, as the roll of the
thunder over the tenants of the tomb. The
idea of the Spirit, to lead us into all truth, to
convince us of righteousness and judgment, is
inseparable from such a Revelation. So far
as the ends of a divine standard are concerned,
they would be unanswered, without such an
attendant. If this be the portion of every
sincere student of the blessed word, what more
can councils claim r One of two things must
be done. The force of those numerous pas-
sages of Scripture, which teach the doctrine
of personal illumination, must be annulled —
rejected — expunged — or, the Almighty must
be accused of establishing two distinct and
different means to effect the same end. Again,
the design of the Redeemer in the constitution
of his church, was, that it should be the in-
strument of Christianity. If the principles
we combat be carried out, it will follow inev-
itably, that Christianity will be made subser-
vient to the Church — that it will be degraded
from its high position, and its entire agency
altered.
ITS DANGER AND DUTY. 23
CHAPTER II.
THE POSITION OF CHRISTIANITY IN OUR COUNTRY.
No one can read the Sacred Scriptures at-
tentively, and not mark the difference between
those revelations which refer to Christianity,
and those which refer to Church organization.
If we examine the former, we find the utmost
clearness and fulness. The announcements
of Christianity leave nothing unexpressed, so
far as the essentials of salvation are concern-
ed. Its connexions with the moral science
of the Universe, its relations to the general
plans of Providence, are not indeed ascertain-
ed to us, but, so far from this affecting its
earthly interests, it tends to promote them,
confining as it does our attention to the im-
mediate wants of our spiritual nature, repress-
ing curiosity, and expending its great energies
upon that single point which gives it all its
character. Our sun reveals the landscape
below ; it shows nothing above. Acting on
this mundane principle, Christianity spreads
the most brilliant light over our condition,
hopes, and destiny, adding argument to argu-
ment, and illustration to illustration, uttering
its important sentiments through the lips of
Jesus, and enlarging them in the instructions
24 OUR COUNTRY ."
of Apostles, enlisting Prophecy and History
in its service, giving language to Types and
Svmbols, and even summoning Profane Phi-
losophy and Poetry to the elucidation of its
surpassing mysteries. There is a sense in
which the doctrines of Christianity do not
force themselves upon us. If we expect in-
voluntary enlightenment from them, if we
refuse to exercise our faculties and to seek
divine aid, we shall unquestionably remain in
darkness. Did the Almighty reward intel-
lectual indolence, he would put contempt on
his own gift of reason, and degrade Christiani-
ty. Though he has made no arrangement to
illuminate the mind that puts forth no power
of inquiry, yet he has provided for the instruc-
tion of those who anxiously labor to know his
truth. There is a sense in which Christianity
forces itself on our comprehension. If we
seek, we shall find. If we come to the foun-
tain, it will yield its waters. If we open our
eyes, the light will assuredly shine. Agreea-
bly to this sentiment, the essential principles
of our holy religion have been understood,
felt, and practised, under all kinds of opposing
circumstances. Had Science and Art have
been surrounded with the adversities that
have gathered in the path of Christianity,
thev would have vanished from the earth ;
but amid all, its pure precepts and promises
have shone into the humblest hearts and dis-
ITS DANGER AND DUTY. 25
closed the glories of Eternity. A remarkable
sameness has consequently pervaded the Chris-
tian community on the main elements of this
system. The cardinal doctrines of the cross
are as well established now in the different
denominations of evangelical Christians, as
their nature will permit, and heresy stands afar
off, as clearly marked and known, as it is
possible. It is not so with the constitution
of the Church. We have here general prin-
ciples only. Jesus Christ was almost silent,
and Apostles confined themselves to a few
Statements on this subject.
The establishment of principles is one
thing ; the application of principles is another
thing. One is independent of circumstances ;
the other is dependent on them. If the for-
mer has the divine sanction, that sanction
will attend the latter, and honest men, in their
use of them, will be guarded and governed
thereby, The doctrines of Christianity occu-
py the same position and have the same office
under all possible circumstances ; they are
founded in immutable moral relations ; they
deal with man as man. The institutions and
polity of the Church cannot be so regarded.
Visible and tangible as they are, they must
be liable to those influences which affect all
external forms. They must have reference
to times and facts. They must connect
themselves with the citizen as well as the
3*
26 OUR COUNTRY I
man. Our Lord has therefore given us gene-
ral instruction on this point, and left it to
human wisdom, guided by the Holy Ghost,
to take that course which may appear to be
most agreeable to his will and design.
The fundamental principles of ecclesiastical
polity have been so modified and embodied
by the various branches of the Christian
Church in our country, as to suit, in a greater
or less degree, the state of society. No such
course has been pursued towards Christianity.
The prevailing denominations have not felt
at liberty to change its features or spirit, but
with remarkable unanimity have surrendered
their faith to Inspiration, and from its volume
drawn their respective tenets.
If the different bodies of Christians in our
country do disagree on minor points, they
seldom fail to make a common appeal to the
Scriptures, and thus manifest a perfect readi-
ness to stand or fall by its decisions. The
most animated controversies show a heart-felt
reverence for the revealed word, and a dispo-
sition to take it as the sure rule of faith.
This fact may well excite our gratitude. The
infancy of national existence usually gives
birth to all kinds of extravagance and folly,
but we have been mercifully preserved from
them, to a large degree, in our religious pro-
gress. Spiritual superstition has never dark-
ened and distressed our people, as a general
ITS DANGER AND DUTY. 27
thing, and we owe our deliverance from it to
the appreciation of the written word as the
ultimate authority. So let it be forever !
The position of Christianity in our country
is one of peculiar character. A few consid-
erations will probably illustrate this fact.
The history of the world demonstrates
that Christianity has had almost invincible
difficulties to overcome before it could incor*
porate itself with governmental institutions,
based on principles foreign to its own revela-
tions. To recur to no other example, the
Roman Empire exemplifies this observation.
Happily for us, Christianity was recognized
in the very foundation of our freedom. It
brought the Puritans to this continent — it
presided over their plans and purposes — it
directed their course — it hallowed their efforts.
Where else shall we look for Christianity
watching over the birth of Liberty, and point-
ing its opening vision to the distant throne
of God ? Where else shall we discover men
combining the divine and the human together,
displaying the calmness of Philosophers with
the heroism of Warriors, and nerved with the
energy of Enthusiasm, without its fictitious
motives? If Christianity be entitled to the
sway of any country, that country is ours,
for it diffused the first light over its forests,
and breathed the first promises of future bless-
in g to its anxious founders. It is not this
28 OUR country :
fact, however, that renders its situation here
so extraordinary. Its relation to our institu-
tions is anomalous. The world has presented
nothing exactly like it. If the forms of civil
government among us be viewed as an ex-
periment, it may also be said that the relation
of Christianity is experimental. We are
endeavorjng to prove to the nations of the
earth that man is capable of self-government,
but is this all ? Is this the only end of our
toils and labors ? Another design is also in
view. We seek to show that Christianity is
capable of self-support. If the former be im-
portant, how much more important the latter !
If the one needed such a land as this for
its exhibition and confirmation, how much
more so the other !
The usual position of Christianity has been
such as to expose it to serious invasion and
injury from the state. It has generally been
allied with worldly authority and subjected to
worldly agency. The advocates for this
union are compelled to resort to abstract rea-
soning for their justification, and they thereby
acknowledge the total absence of a direct
divine warrant for it. Nowhere does the
New Testament address itself to Christian na-
tions as such, and nowhere does it legislate
for them. Nowhere does it contemplate such
a combination. Its letter and spirit are both
against it. The authority of the Old Testa-
ITS DANGER AND DUTY. 29
ment can no more be pleaded for it, than it
can be pleaded for circumcision as a rite
or seal of the present dispensation. It rests
on no moral principle, and cannot therefore
be viewed as necessary. To make political
relations the basis of moral and religious insti-
tutions, is to reverse the natural order of
things, and confuse all our ideas of propriety.
If God introduced this feature into the ancient
economy, it grew naturally out of pre-existent
facts ; it was the result of his new and dis-
tinctive relation to the nation as its political
head ; but if modern nations claim a similar
institution, they are surely bound to prove
the establishment of a Theocracy. Nothing
can be plainer, we think, in the New Testa-
ment, than that one great object of the intro-
duction of our dispensation was to free religion
from those national connexions and embar-
rassments, under which it so long labored.
Every principle of Christianity that signalizes
it as superior to Judaism, also signalizes it as
incapable of those restraints that bound its
predecessor.
Though the leaven of corruption had begun
to work in the Christian system, prior to its
secular association, yet, the truth cannot be
disguised, that those corruptions would not
have become so dreadful — nor wielded such
tremendous power — nor defied all attempts
at reformation — nor fastened themselves so
30 OUR COUNTRY \
closely on the world and the Church, if it had
not been for those associations.
Whenever Christianity is thus allied with
the State, it will be identified with all the in-
firmities and passions of men ; it will be made
eventually a party -instrument ; it will be en-
listed in violent strife and struggle. Last of
all, it will give a fearful advantage to its ene-
mies. It will never be able to war a fair
warfare with them. It will be held responsi-
ble for whatever is incidentally united with
its institutions, and be compelled to bear the
evils of bad policy, so far as it is connected
with the State. The history of French Infi-
delity places this fact beyond a doubt.
American Christianity knows no such
union. It desires it not. It abhors such an
unwise and unholy league. It asks to be left
alone. We consider this a vast achievement
in its history. We consider it the commence-
ment of a new spiritual era. We consider it
as the foundation of its extensive influence and
usefulness among us. If the religion of the
Redeemer were associated with the govern-
ment of our country, through the instrumen-
tality of an established Church, it is easy to
see, that in the warmth of party conflict and
the struggle for the maintenance of party
measures, its interests would be alarmingly
jeoparded. The true course ever to be pur-
sued by governments towards this system is to
ITS DANGER AND DUTY. 31
acknowledge its moral influence, protect its
disciples, and respect its Sabbath, but, at the
same time, to keep its institutions and sym-
bols removed from that turbulent arena, in
which opposite views and passions are array-
ed against each other. The independent at-
titude of Christianity in these confederated
states is such, as to afford it the finest imagin-
able opportunity for the display of its divinity
and the accomplishment of its moral wonders.
Such an attitude fills the hearts of its advo-
cates with the sentiments and feelings of re-
sponsibility. Nothing intervenes between them
and that system with which their hopes and
happiness are blended. Nothing appals
their courage and arrests their exertions, but
they may fearlessly pursue their plans of evan-
gelization, and claim the homage of the coun-
try for their God. The two great evils of
Church establishments — the pride of intoler-
ance and the humiliation of dissent — are here
unknown, and we have common motives to
stimulate, common objects to effect, and com-
mon triumphs to enjoy.
Contemplating the interesting and solemn
position of Christianity among us, we must re-
alize the vast importance of sustaining its spir-
ituality and permitting no intermixture of
worldly wisdom with it. The power of Chris-
tianity lies in its moral purity. So far as it rep-
resents the Holy God — so far as it urges on hu-
32 OUR COUNTRY '.
man consciences the immutable laws of truth,
justice and benevolence — so far as it humbles
the vanity of man, and brings him to submit
unreservedly to the sovereignty of the Re-
deemer — so far it is endowed with mighty
enerow. J ts announcement of the Divine
Love, operating through a medium that glori-
fies all the other perfections of the Godhead,
is a wonderful source of spiritual influence.
False doctrines have indeed exerted tremen-
dous power over men. Superstition has made
martyrs of thousands. Enthusiasm has wrought
astonishing changes in society. Fanaticism
has surpassed both, in the magnitude of its ef-
fects. Does this prove that error is more migh-
ty than truth ? Far from it. Did men resign
themselves as freely to the sway of Christian-
ity, as they have frequently done to the do-
minion of its antagonist principles, we should
discover that the one has far greater power
to improve and sanctify them, than the other
systems have had to degrade and corrupt
them. Can the superstitious sufferings of the
devotees of the dark ages be compared with
the heioism of the Apostolic era ? Can the
vaunted sacrifices of Simon Stylites, Peter the
Hermit, and Ignatius Loyola, be placed beside
the trials and tribulations of those whose dig-
nity, fortitude, and piety, adorn the records of
Christian martyrdom ? The temporary excite-
ments of fever impart fictitious strength to the
ITS DANGER AND DUTY. 33
animal system, but it is the energy of robust
health that gives man the partial control of
nature.
Obvious therefore must be the fact, that a
pure Christianity only can exert a salutary efe
ficacy over our national mind and morals,
The arm of secular authority may support this
system under other and different governments,
though it should be burdened with corrupt
tions. The zeal of its ministry might depart,
and the holiness of its membership decay and
die, but still wealth would fill its treasury and
patronage lavish its favors upon its institutions.
It could not be so here. We have no alter-
native between Christianity independent and
pure, and Christianity destitute of influence.
The intimate connexion subsisting between
spiritual Christianity and judicious Church-or-
ganizations and operations ought not to be
overlooked. To have trusted the economy of
the Church, fraught as it is with all the ele-
ments of power, to fallible men, without strong
checks, would not certainly have accorded
with the usual plan of Providence. The out-
line of this polity is so meagre in the inspired
volume, that we need some effective guard, in
our efforts to embody its principles. That re-
straint is furnished in the nature and design of
Christianity. If the Church was constituted
for the sake of Christianity, can any thing be
more reasonable than the supposition, that all
4
34 our country:
its institutions and arrangements are to accord '
with the spirit and laws of this heavenly sci-
ence ? Did nothing else indicate this truth,
the fact that the New Testament constant-
ly represents our personal Christianity as the
qualification for Church fellowship, and en-
joins the exemplification of its sentiments
therein, would put it on the firmest founda-
tion.
That circumstances mav occur in the histo-
ry of our country, which would offer tempta-
tions to our larger Churches, and afford them
an opportunity of exerting their agency to ac-
complish political ohjects, is evidently within
the bounds of possibility. The time may yet
come — it may soon come — when the decisions
of the ballot-box may be under their control.
One of our popular denominations might grow
until the balance of power would settle down
in its hands. Are we to look to general prin-
ciples and human reasonings for a safeguard
against this evil ? The pliability of the mind
is too well known to encourage such a delu-
sive hope. If such a tendency should ever be
manifested, nothing but a careful cultivation
of Christian sentiments can check it. The
surest restraint on the abuse of ecclesiastical
power is exhibited in the principles of our
holy religion, and it may therefore be safely af-
firmed, that any body of professed Christians,
who conscientiously and intelligently adhere to
ITS DANGER AND DUTY. 35
the sentiments taught by their Founder, can
never commit egregious errors in its exercise.
Let a pure Christianity be maintained in our
country, and the Churches will have no temp-
tation to pervert their influence. Whatever
talent may be found in them — whatever emu-
lation and energy — will have its appropriate
field of enterprise. The great and active
power of a Church must display itself ; it can-
not be dormant ; and hence, if it be not conse-
crated to the interests of the Cross, it will seek
other ends.
CHAPTER III.
CONNEXION OF CHRISTIANITY WITH THE VITAL
INTERESTS OF OUR COUNTRY.
The writers of the New Testament were
particularly careful to teach the world, that
government was a divine institution. It was
on this ground that submission to it was urged.
Had the political relations of man been over-
looked or disregarded by the inspired penmen,
we should have been involved in serious dif-
ficulties ; the course of duty would have been
perplexing, and the welfare of Christianity
would have been hazarded. The revelations
of the New Testament on this subject, as well
36 OUR COUNTRY \
as on all others of a kindred nature, protect
the rights and privileges of mankind, enforcing
the laws of our creation, confirming its charter,
and condemning every infraction of it. If
any man or community of men depart there-
from, Christianity withdraws all its sanctions
from their actions, and warrants the most reso-
lute hostility.
The institution of government having orig-
inated with God, it must be viewed as a
most valuable means to accomplish the pur-
poses of his providence, and accordingly we
often find the most important divine plans ex-
cuted by its agency. Receiving these prem-
ises, we cannot but conclude, that our Heav-
enly Father will employ his omnipotence, in
some way, to support it. Shall we look to
his interference, by miraculous media to effect
this object ? Nothing but enthusiasm would
advocate such a sentiment. The operation of
Christianity must be considered as the ordina-
ry channel, through which the gracious prov-
idence of God will perform this work. Dif-
fusing its celestial light among all intellects,
and its celestial love among all hearts, it is
perfectly fitted to defend every wise govern-
ment against those evils, that threaten its bar-
mony and endanger its existence. The foe of
tyranny, it frowns on every effort to enslave
the creatures of God ; the patron of liberty, it
gives its strong sanctions to every just attempt
to achieve it.
ITS DANGER AND DUTY. 37
The farther man progresses in civilization,
and the greater his improvement in civil polity,
the more need is thereof the presence and pu-
rity of Christianity ; for every such advance
is removing society from physical means of
government, and resting it on moral influence.
The sole source of moral power is Christianity,
and consequently it alone furnishes the hope
of enlightened communities. All forms of
Atheism and Infidelity are as incompatible
with the stability and happiness of the world,
as we can imagine any thing to be ; they have
no sympathies with virtue, and no care for the
higher nature of man ; they have no appeal
beyond their own false doctrines ; they have
no restraints upon passion ; they are utterly
powerless as respects vice. To resign Chris-
tianity then would be equivalent to a retro-
grade movement in all cultivated society, and
a deliberate choice of the worst kind of bar-
barism. It would be a barbarism, correspond-
ing in depth and depravity with the former
exaltation and morality.
The inevitable effect of republican institu-
tions is to develope the strength of communi-
ties, and to augment their means of influence.
They will call forth all the talents and ener-
gies of their subjects. The friend of every
man, they make every man their friend ; and
by this reciprocal action, every latent princi-
ple and every mighty passion are aroused.
4*
38 our country:
The policy of Carnot in the French Revolu-
tion opened the posts of honor in the army
to the humblest soldier, and thereby changed
the military aspect of all Europe. A govern-
ment like ours interests and secures the vig-
orous spirit of all ; and consequently, if the
same amount of liberty could be enjoyed un-
der a monarchical institution, the people could
not cherish the same attachment to it, separa-
ted as it would be from themselves. The ex-
citement of intellect and passion, that grows
out of our national polity, must have a superior
moral force to direct it. Perilous would our
situation be. if. amid the wonderful exertions
and exercises of the spirit of American free-
dom, we had no safe guide. Public opinion
is justly magnified by us. Salutary laws are
properly eulogized by our countrymen. A
liberty, founded on any thing but public opin-
ion, and supported by any other means than
wholesome laws, would be unworthy of pos-
session . The union of opinion and law — each
operating in its respective sphere — each aid-
ing the other — is undoubtedly the hope of
our land. But what shall give tone to opin-
ion r — what lead to the enactment of judicious
laws ? "What shall create them ? When dif-
ficulties arise, that human reason cannot ex-
plain, where shall we find an oracle ? To
say, that public opinion and law, in themselves,
will preserve our noble inheritance, is to utter
ITS DANGER AND DUTY. 39
words that mean nothing. We must look for
something higher than both, and rest in it. If this
is the fact, the relation of Christianity to our
freedom reveals itself, in the most impressive and
imposing manner. Yield the control of opin-
ion and law to it ; subordinate all purposes and
plans to its judgment; pursue its calm, wise
dictates ; shun the evils that it warns us against,
and all our patriotic hopes will be realized, and
all our philanthropic aspirations fulfilled.
The real and inherent dignity of the law, it
must be admitted, should be deeply and indel-
ibly engraven on our national mind ; but what
can lend that lustre to it, and make it august
in all its connexions, but the moral influence
of Christianity ? We recognize the Supreme
Being in our court procedures, but is not that
recognition equally necessary in all civil life r
Any motives that would prompt a community
to surrender its religious convictions and
plunge into speculative or practical infidelity,
would inevitably impel it to sacrifice all senti-
ments of truth, justice, and benevolence, and
plunge it into the horrors of lawlessness and
crime. The converse is equally true.
Politicians lay peculiar stress on the edu-
cation of the people. So do all of us. "Know-
ledge is power" say they. "Knowledge is
power" say we. Is knowledge alone suffi-
cient to make a good citizen ? The argu-
ments of some persons would seem to imply it.
40 OUR COUNTRY .*
Is it a fact however? Examine it a moment.
Does knowledge alone constitute a good hus-
band, a good child, a good merchant? Is the
mind the man ? No one would reason so on
other matters. The value of the intellect is
in its subordination to the heart — the useful-
ness of knowledge, in its sanctification by pure
affections. What then ? If vou enlighten the
people, do not forget that this is but half the
work. Let them be made virtuous and reli-
gious, or you leave them more exposed to dan-
ger than they were before. We hold, then,
that in the same ratio in which you educate
our community, in that same ratio Christian
influence becomes absolutelv necessary for
them. Does any one doubt it ? Tell him that
the power of passion is far greater than the
power of intellect ; tell him that our hearts,
not our understandings, govern us.
A fain, the whole ground of moral action is
not covered by opinion or law. A train of
causes might overthrow the country, and yet
be beyond the reach of both these influences.
There are evils, that neither the one nor the
other can assail and destrov — formidable and
destructive evils. Here the resort to Christi-
anity becomes essential : here its aid alone is"
available. It is this that exalts our divine
religion above all the arts of mankind. The
most effective civil instrumentalities may be
employed to remove all those barriers to the
ITS DANGER AND DUTY. 41
progress and perpetuity of freedom, that are
within the legitimate sphere of government,
but yet, after the last one has been destroyed,
and political agency has gone to its utmost
limit, the most dangerous foes to its institutions
may be undermining the stately fabric. Cor-
ruption may be working ; luxury may be en-
ervating ; domestic wickedness may be ex-
tending ; general looseness of principle and
manners may be fast spreading ; and all the
while the nation is paralyzed ; it can do no-
thing ; such things are beyond its authority.
Amid such circumstances Christianity affords
the only refuge. The dreadful evils may be
out of the reach of law, and all other human
means, but it can assail them. It can bring
Infinity and Eternity to bear upon them. It
can triumph over their destruction. Could
we give tenfold power to law and opinion,
could we enthrone patriotism in the depths of
affection, could we convert the memory of the
Puritan Fathers and Revolutionary Heroes
into an element of our natures — should we
then be authorized to resign Christianity, and
forget the sovereignty of Jehovah ? No, never.
The all-powerful sway of these sentiments
would still be necessary. Without them, we
should be at the mercy of contingencies —
without them, we should have no guarantee
that our posterity would be freemen. The
enduring — the immortal — is inherent only in
Christianity, and in that with which it combines.
42 OUR country :
Agreeably to these reflections, we find that
where all ideas of God and all sentiments of
religion have been temporarily discarded by
a nation, it has been driven to recover them,
as its final security against destruction. Let
us take two scenes from the memorable
French Revolution.
It is the year 1793. The magnificent city
of Paris is one vast scene of commotion.
Fanaticism has commenced its triumph. All
thoughts and passions are merged in one ab-
sorbing thought and passion. All hopes and
happiness seek one direction. All hearts
centre in one object. The plea is philanthro-
py, but the purpose is lawlessness. The
watchword of the tongue is liberty, but the
ideal of the imagination is licentiousness.
The blood of Louis XVI. and Marie Antoi-
nette has stained the murderous axe, and the
nation riots over their ruin. One act of im-
piety — one act of unparalleled depravity re-
mains to be performed. It is done ! Hebert
and others resolve " to dethrone the King of
Heaven as well as the monarchs of the earth"
Bishops propose the horrible measure to the
assembly. The sacred images are trampled
under feet ; the Hallelujah is parodied ; the
churches are robbed ; and Notre Dame be-
comes the Temple of Reason.
" Mortals /" exclaims Chaumette, " cease
to tremble before the powerless thunders of a,
ITS DANGER AND DUTY. 43
God, rvhom your fears have created" The
smoke of the bottomless pit spreads over the
land, and the last ray of heavenly light is ex-
tinguished. The wickedness of the antedilu-
vian world is transcended, and the unhappy
nation, abandoned by virtue and forsaken by
Heaven, takes a place in the calendar of in-
iquity, that Sodom and Gomorrah would have
blushed to occupy.
" God /" says Monort, " if you exist, avenge
your injured name. I bid you defiance."
It is the year 1794. It- is the same city.
The interval has been immortalized by crime,
and the world has learned, for the first time,
the vast capacity of human nature for vice.
The Reign of Terror has continued. Oppos-
ing factions have perished beneath the terri-
ble arm of the Jacobins. The madness of
the nation increases, and even the sentiment of
self-preservation has departed from almost
every breast. Is there no refuge ? Is there
no hope ? Instincts have all failed ; enthusi-
asm has failed ; amusements have failed :
Reason has failed ; every thing has failed to
stay the tremendous recklessness of the peo-
ple, and restore stability to the fundamental:
principles of society.
Let the master-spirit of the Revolution now
speak.
"The idea of a Supreme Being," says
44 OUR COUNTRY \
Robespierre, " and of the immortality of the
soul, is a continual call to justice ; it is there-
fore a social and republican principle. Who
has authorized you to declare that the Deity
does not exist ? Oh, you who would support in
such impassioned strains so arid a doctrine,
what advantage do you expect to derive from
the principle that a blind fatality regulates
the affairs of men, and that the soul is nothing
but a breath of air impelled towards the
tomb ? "Will the idea of nonentity inspire man
with more pure and elevated sentiments, than
that of immortality ?"
j*. *& ja. *u* -y. «*/.
TV Tv *7v* *7v* TV Tv*
" The Encyclopedists, who introduced the
frightful doctrine of Atheism, were ever in pol-
itics below the dignity of freedom ; in morali-
ty, they went as far beyond the dictates of
reason. That sect propagated with infinite
care the principles of materialism ; we owe
to them that selfish philosophy, which reduced
egotism to a system ; regarded human so-
ciety as a game of chance, where success was
the sole distinction between what was just and
unjust ; probity as an affair of taste or good-
breeding ; the world as the patrimony of the
most dexterous of scoundrels."
Can it be possible that these sentiments are
aow proclaimed ? Can it be possible, that Athe-
ism has so soon dissappointed its advocates,
and left them to find another resort ? The
ITS DANGER AND DUTY. 45
splendors of genius have been associated with
it — the most attractive forms of popular litera-
ture have embodied its principles. The fairest
opportunity to redeem its promises has been
offered — but yet its supporters have been driv-
en to its renunciation, and forced to seek shel-
ter under the broad wing of religion. The
instructive pages of history teach no fact more
impressively than the great moral ol the
French Revolution ; a moral that enforces,
more strongly than any thing else in the an-
nals of our race, the truth that no nation can
trifle with the authority of God and reject the
solemn sanctions of eternal law.
Did the limits of this brief volume permit,
we might try to show, that the influence of
Christianity is the only influence which can
moderate the strife of party and preserve our
country from its ultra-excitements. The exist-
ence of political parties is not indeed an evil
in itself, but the intemperate zeal and viru-
lent animosities that have been generated
thereby tend to dissever our bonds. Let us
not forget that we are in as much danger from
the abuse of lawful means, as from the use of
those which are unlawful.
One reflection more may be worthy of con-
sideration. The lower and laboring classes of
our land, as they are called, will always ex-
ert a preponderating weight in the national
affairs. Politicians are aware of this fact, and
5
46 OUR COUNTRY .*
hence eagerly court their favor. Apart from
Christianity, where shall we discover suitable
means to give them just moral views and feel-
ings r How else can they be adorned with
the graces of refinement, and exalted to the dig'
nity of which they are capable ? A peculiar
characteristic of that system is its benevolent
concern for the poor ; it has always loved the
humble cottage ; it has ever shed its sweetest
and serenest blessings on the path of those who
knew not the fashions and follies of the world.
Our fathers — our greatest heroes — our
most illustrious statesmen — have agreed in
their opinions on this subject, and besought
the nation to cultivate Christianity, as the con-
servative power of the Republic. They were
too wise to entertain any other sentiment.
Appreciating the advantages of freedom, and
anxious to have it perpetuated , they turned
to religion, for its effectual support. All ob-
servation, experience, and history, demonstrate
the correctness of these views. If we fail to
act upon them, we shall disregard the instinct
of humanity, as well as the instructions ol
duty ; the memory of our noble ancestors will
be dishonored ; and we shall present to the
universe the singular spectacle, of a people
owing national existence and prosperity to
Christianity, and yet so lost to gratitude — so
lost to every idea of self-preservation — as
not to feel and acknowledge it,
ITS DANGER AAD DUTY. 47
CHAPTER IV.
THE RELIGIOUS CHARACTERISTICS OF POPERY.
The human mind has fallen into numerous
errors on the subject of Christianity. If we
were requested to specify a single principle
that had never exercised the skill of disput-
ants, we could hardly do it. We are not,
however, to conclude that all errors of a re-
ligious nature are equally pernicious. Every
poison is not alike fatal. There may be a
departure from the exactness of Christianity
— there may be an exaggeration of one truth
and a depression of another, and yet the vi-
tality and spirituality be preserved. Though
the doctrines of revealed religion are all high-
ly important, yet we do not feel warranted in
declaring that they are all important in the
same degree, and, consequently, that every
species of error is necessarily destructive to
spiritual experience. The power of truth
has not been endangered by diffusing it, so
to speak, over a large surface, but it has
been embodied in a few prominent principles
and facts, based on clear and convincing
demonstration. Articles of doctrine are not
necessarily articles of faith. If those fun-
damental points are sacrificed that stand in
the very front of revelation, and are always
48 OUR COUNTRY l
associated in the Scriptures with the realiza-
tion of evangelical peace and purity, we must
incapacitate ourselves for sympathy and com-
munion with God ; for if the means of grace
are resigned, how are the ends of grace to be
obtained ? Removed from these essential
features of Christian doctrine and faith, are
other minor announcements, on which diversi-
ty of sentiment may arise without serious
detriment to the system. To magnify every
fact in revelation as of similar sacredness
and dignity is unfriendly to the best interests
of religion. It increases the difficulties of
union. It embarrasses the anxious seeker of
salvation. It mystifies faith. It thwarts its
own object, for so far from giving efficiency
to religious sentiments, it augments the proba-
bility of their rejection. Oneness of faith
and diversity of opinion are certainly not in-
congruous. The aim of the Apostles was to
allow all reasonable latitude to their disciples,
in matters of a general nature, while they
sedulously labored to bind all to the cardinal
facts involved in the vicarious atonement of
the Son of God. Kindred with all its other
enormities, is the doctrine of the Church of
Rome, that whatever it teaches must be em-
braced by the consciences of its members,
under the penalty of anathemas.
We offer these remarks introductory to a
view of Popery : but before we proceed, an-
ITS DANGER AND DUTY. 49
other observation may be presented. Pro-
testants and Papists are certainly placed under
circumstances to understand each other. The
controversy has been continued for several
centuries. The ablest, champions on both
sides have engaged in it. Had it been con-
fined to one nation, it might have been modi-
fied and changed by national peculiarities ;
but instead of this it has been spread over the
most prominent countries of the earth. Had
it been limited to a solitary age, it might
have assumed the characteristics of the times
and been mingled with extraneous matters ;
but so far from this, it has perpetuated itself
through successive generations, and awakened
the talent of the noblest intellects for three
hundred years.
Throughout that long period authorities
have been constantly accumulating; senti-
ments have been freely interchanged between
the adverse parties. We have, then, the
whole field open before us. Our position is
well known ; our antagonists have taken their
Around. It is no abstraction that we debate.
It is no transcendental theory that we are
examining. The superstitions of the Papacy,
running through successive generations, com-
bining with almost every form of society,
developed and applied under all kinds of cir-
cumstances, cannot now be mistaken. Had
we to combat the system as a system merely,
5*
50 OUR country :
«
without an acquaintance with its legitimate
fruits, we should be at no loss whatever to
discern its fanatical nature — its inconsistency
with divine revelation — and its incongruity
with intelligent reason : but we have now a
far firmer foundation on which to rest — the
foundation of actual and literal history. Its
religious and political effects have been ac-
complished. The records of the past, and
the observation of the present, disclose its re-
volting characteristics.
Had the Papacy the strongest arguments
to offer in its support, the weight of those ar-
guments would be entirely destroyed, with all
thoughtful and unbiassed minds, by the dread-
ful perversions of truth, honor, and piety, that
have ever marked its manifestations. The
most splendid reasonings, and the most pro-
found proofs, would be nullified by the his-
tory of its deeds. How much more impres-
sive are these facts, when we connect them
with the reflection that the assumptions of
the Papacy have not a solitary argument in
their favor but what may be disproved !
The broad proposition, that the principles
held and taught by the Church of Rome are
calculated to destroy all spiritual Christiani-
ty, is susceptible of as clear proof, as any thing
short of the exact sciences can be. Aware
of the absolute importance of having a plausi-
ble basis for its claims, it, first of all, arro-
ITS DANGER AND DUTY. 51
gates Catholicity and Infallibility. Various
churches were founded in Jerusalem, Antioch,
Damascus, and Judea, before the Gospel was
ever known at Rome, and yet it is the Cath-
olic Church ! Starting into existence after
those religious organizations — having no im-
mediate connexion with the Redeemer — and
yet assuming Catholicity ! Rivalled by the
Greek Church in many points — scarcely ever
without dissenters in its own bosom — compel-
led to resort to the most violent and arbitrary
measures to check opposition to its doctrines
— prevailing over a portion of the world by
prevailing over conscience and reason — ana
yet requiring homage on the score of Catho-
licity I It boasts of Infallibility, and yet it
is not agreed where this wonderful infallibility
resides. One party places it in the Pope ;
another party denies that, and lodges it in
Councils. One decision of the Church is
against another — as, for instance, the decision
on Images in 754 and 787 — and yet infalli-
ble ! The doctrine of Transubstantiation, de-
nied and opposed by the early Church, and
yet in 1215 declared to be a part of the faith
— contradictory views by the same Infallible
Church ! The plainest statements of the
Scripture perverted — such as the apostolical
sentiments on the marriage of ministers —
and yet infallible ! Without any shadow of
proof for the doctrine, except the supposed
52 OUR country :
necessity for such infallibility and the fio-ment
of succession, it lifts this towering presump-
tion and demands acquiescence in its chang-
ing decisions ! The claim of infallibility is
one of such vast importance, and involves
such great interests in it, that we may reason-
ably suppose our Heavenly Father would
have given us the most satisfactory evidence
of it. It is not a self-evident proposition, and
we may therefore demand the proof of its cor-
rectness. Romanists refer us to the revealed
word, to ascertain its grounds. If we cannot
honestly find these claims substantiated there,
are we to blame, or the word itself? But
with what consistency can they send us to
the Bible, to see the proofs of infallibility,
when they themselves declare, that we need
an interpreter, an infallible interpreter, of its
pages ? Against this doctrine are arrayed
all those texts of Scripture which require the
exercise of our minds, and which allude to
sentimental differences of opinion as being
consonant with true grace. Against it is to
be put every passage, that speaks of the unity
of love as the bond of churches, in contradis-
tinction to the unity of judgment. Against it
is the whole authority of revelation ; for if it
be entitled to respect, we have no longer a
divine standard. Against it are the historical
facts of dissimilar views having been pro-
claimed by the Roman Church at different
ITS DANGER AND DUTY. 53
times ; for if it possess infallibility, it can ad-
mit of no degrees ; it is a negative idea ; and
must therefore be always the same — possessing
perfect wisdom. And lastly, any process of
argument that would demonstrate the sound-
ness of this claim, would annul itself, for the
same process would prove the infallibility of
separate minds, and thus, we should have as
many infallibilities as we have individual in-
tellects. A world of matter has no charac-
teristic that does not belong to each atom.
The value attached to tradition follows in
the train of infallibility. Romanists are famed
for the stress laid on it. A shadowy land,
full of difficulties, marked by almost number-
less paths, and divided into opposing territo-
ries, is to be carefully and slowly travelled
over, to seek out its ancient residents. We
wonder at this trouble. We wonder at this
delusive regard for the past. If infallible,
why need the Roman Church call the de-
parted Fathers to its aid ? Why consult their
pages ? It cannot err, on its own theory, but
yet must authenticate its decision by old and
musty tomes. The essential use of infallibili-
ty is destroyed, if it has to resort to these
helps. The power claimed either resides in
it, or does not ; if it does, the value of tradi-
tion is at once overthrown ; if it does not, we
should be happy to know how it can be de-
rived from these sources.
54 OUR country :
Agreeably to these unreasonable, unjust,
and unholy assumptions, are the other distinc-
tive doctrines of the Papacy. The vicarious
atonement of Jesus Christ — that wonderful
fact which makes Christianity a restorative
system, and gives birth to all its other senti-
ments — is virtually set aside. Its simplicity
lost — its adaptations to the human conscience
and heart destroyed — its position in the glo-
rious scheme of grace is entirely altered, and
its solemn grandeur is to subserve unmeaning
impressions on the senses. Justification by
faith — the old Abrahamic doctrine — the new
covenant's strength — is discarded, and we are
taught by Romanism to look for inward purity
and external works as the basis of eternal hope.
The doctrine about Mass falsifies the whole
philosophy of Christianity, and places a most
dangerous and dreadful power in the hands of
the priests. Says the Christian's Guide, a
Romanist work of authority, u I profess like-
wise, that in the Mass there is offered to God,
a true, proper, and propitiatory sacrifice for
the living and the dead.'' If we were to
overlook the destructive moral effects of such
an institution, its intellectual influence in di-
verting the attention from Jesus Christ, and
fixing it on the vanities of man, would be suf-
ficient to stamp it with entire unfitness for
all religious purposes. Whenever professed re-
ligionists can thus obtrude their follies on their
ITS DANGER AND DUTY. 55
fellow-men — can thus tamper with the sacri-
fice of the Lamb of God, and hide the Cross
from the anxious eye — what is to restrain
them from advancing to any and all lengths
in their invasions of the truth ? If the sanc-
tity of this vicarious offering — its acceptance
by the Father — its confirmatory sealing by
the Holy Ghost — cannot awe them, then
what can arrest their recklessness and inspire
them with holy reverence ? Great truths stand
or fall together. Pervert the atonement, and
you must corrupt the entire system. It will
not answer to leave one sentiment to remind
the trembling sinner of its having been offered,
nor perpetuate one memorial, pointing dis-
tinctly and directly to Calvary. Wherever
the ramifications of the doctrine extend — the
immediate relations — the remote consequences
— all its bearings upon character and condition
— all its connexions with law, order, and social
welfare — must be traced out and obliterated.
If one be left, that one may suggest thoughts
and awaken feelings, detrimental to the whole
fabrication. If one avenue be unguarded,
through it the penitent or believer may make
his escape and triumph over the delusion.
Faithful to the task, the Papacy has exter-
minated every thing, that would lead any of
its subjects to transact his own spiritual con-
cerns with God through the Mediator, Jesus
Christ ; the seat of intercession at the right
56 OUR country :
hand of the Father is hidden in the crowd of
other mediators — and the priest is made the
means of securing pardon and peace.
The notion of indulgences, as taught by
Romanists, stands unrivalled, in the structure
of all religions, for the enormities that may
be brought into existence by its instrumen-
tality. It may be viewed, indeed, so far as
its power extends, as eradicating every real
religious sentiment. Had it been limited to its
original design, as contemplated by the early
church, it would not have had a divine char-
acter, it is true, but it would have been harm-
less in comparison with its more modern de-
velopments. That it was a dangerous insti-
tution then, we have no doubt; but so soon
as the impious idea of "a meritorious expi-
atory satisfaction to God' was identified
with it, every species of crime could be shel-
tered under its broad wing. Viewing it as a
bold and daring expedient to fill the treasury
of the church, by bartering vice and virtue
for money, we admit that it was admirably
suited to answer its abominable ends. Con-
templating it as an awful invasion of the inter-
ests of Christianity, we are amazed at the
unmitigated depravity that signalizes its char-
acter.
No wonder, that this unholy practice should
have aroused the energy of Luther and led
to the achievement of the Reformation. Had
ITS DANGER AND DUTY. 57
it been separated from all its associated ideas
— had it stood forth as the solitary vice of Ro-
manism — it would have been sufficient to jus-
tify an uncompromising hostility to its author-
ity. The imagination of man cannot conceive
a doctrine better calculated to thwart all the
experimental operations of Christianity and
advance the cause of iniquity, than this same
doctrine of indulgences.
The idea of Purgatory tends to augment
yet more the spiritual tyranny of Rome. No
well informed Papist would seriously at-
tempt to establish this conceit by revelation.
" Had it been necessary for us," says the
Bishop of Aire, " to be instructed in such
questions, Jesus would doubtless have reveal-
ed the knowledge of them. He has not done
so" The unreasonableness and unscriptur-
alness of it, however, gives it tremendous pow-
er over those, who are trained to discard both
the exercise of reason and the study of revela-
tion. If any element were wanting to con-
summate the influence of this system, such el-
ement would be found in the sway it pre-
sumes to exert over the invisible world. The
spirits of the departed are under its control !
Can any thing more be added ? Resist its
authority at your eternal peril ! It has the
keys of Heaven and Hell ! defy it, if you
dare ! The subjugation of this world is not
enough. The complete triumph over every
6
58 OUR COUNTRY !
noble sentiment of our nature — the perfect
management of all our moral interests here —
is not enough. It must pursue us into Eter-
nity. Friends surrender us at the grave ;
earth-born malice forgets its animosities, when
we enter upon the last slumber ; but more in-
tense than friendship, and more unrelenting
than malice, it follows the disembodied spirit
and wreaks its vengeance in the very presence
of Jehovah ! The ambition of warriors has
been satisfied with the conquests of the world,
but it disdains such bounds — it erects its mon-
uments amid the wonders of Immensity !
The possibility of enlightenment, through
the ordinary means of instruction, must be cut
off, to give the finishing stroke to this master-
piece of human tyranny. Accordingly, the sa-
cred Scriptures are denounced as unfit for the
people. If Romanists would diffuse their own
version of the Bible, it would not be so
strange, but even this, they refuse to the
members of the church. If they adore St.
Peter so highly, they might give his Epistles to
them, but they dare not proceed so far, for
they are sagacious enough to know what
would ensue. The only hope of their cruel
system is in the ignorance of their subjects ;
the only devotion they can expect, is the de-
votion that springs from darkness ; and there-
fore, the blessed Bible is refused. What ren-
ders this course yet more remarkable, is their
ITS DANGER AND DUTY. 59
wonderful zeal to diffuse education. Colleges
are planted, and charity-schools opened ; gen-
eral knowledge is communicated ; but yet,
the highest, purest, and most essential of all
knowledge is repudiated. Is this the conduct
of men, who really believe in an hereafter? If
knowledge be requisite for the world, in its
temporal relations, is it not much more requi-
site in view of futurity ?
That some cardinal truths remain in the
Papal system cannot be denied. The exist-
ence and trinity of the Godhead, the immor-
tality of the soul, and truths of this class, re-
main unmutilated. One reflection, however,
is worthy of notice. The force of these senti-
ments depends on the relation that they bear
to the other and more peculiar facts of Chris-
tianity. If therefore they be changed in their
connexion with those facts, they must inevita-
bly exert a different influence over the mind.
The peculiar truths of Christianity are, if the
expression be allowable, spread over its sur-
face, and with them are we brought immedi-
ately in contact. There is a wide distinction
between the natural and moral in this holy
system. Each class of truths has its place ;
each aids the other, if the union between them
be preserved ; each has its sympathies in the
nature of man. The natural sentiments pre-
sented by its revelations may be held unin-
jured, but yet, its moral character may be ut-
60 OUR country :
terly defaced. If you corrupt the spiritual
part of it, you corrupt the channel through
which its more remote truths reach us ; and
hence, as water is affected by the soil over
which it flows, so are they made to take their
spirit from those perverted moral principles.
Neglecting to draw this distinction, persons
often argue that the essence of Christianity re-
mains in the Roman creed, and that consequent-
ly it will answer all the designs of the New Tes-
tament Theology. We cannot entertain such
an opinion. The great doctrines of the Gos-
pel — doctrines that enable it to probe the
conscience, regulate the will, and sanctify the
wicked heart — are sacrificed by it, and what
then is the redeeming benefit of those abstract
points, from whose true sympathy we have
been separated ? Grant that the mind could
even surrender itself to their sway, would their
feeble recognition compensate for the loss of
all that is attractive and subduing in the plan
of salvation ?
A system, whose original moral principles
have been diverted from their true sphere of
action, may become a tremendous instrument
of evil, but it is rendered much more formida-
ble, when extraneous corruptions are fastened
on it. The policy of Romanism has been of
this kind. Had the doctrines of Christianity
been merely perverted it would not have been
so dangerous, but it has purposely added
ITS DANGER AND DUTY. 61
thereto every false motive and fictitious ex-
citement, that the world could furnish. No
stretch of its sentiments — no derangement of
its harmony — no shifting of its position — con-
sidered in themselves alone, could have ever
converted it into such a means of moral de-
pravity. The popular features of Philosophy,
Heathenism and Judaism, must be incorporated
with it. The beauties of Art must be con-
nected with its simplicities. Wherever there
is a powerful sentiment to be found — wherev-
er there is an instrument of terror to be secur-
ed — wherever there is an example of false
virtue and fanciful romance — the grasp of the
Papacy is fixed upon it, and henceforth it has
its part to play in the amazing scheme.
Hence, the slow maturity of its plans and
measures in the dark ages. Centuries were
required to consolidate and perfect it, for it
was ever seeking new aids and forming new
ties. It ransacked the whole world to find
the best instruments to effect its objects.
The workings of Romanism have corrobo-
rated the above statement. Has Heathenism
ever exhibited more revolting scenes of per-
sonal penance, or has Mohammedanism dis-
played more bloodthirstiness than it ? Had
it prevailed in Asia as 'it has in Europe,
would we not have witnessed the same feeble-
ness of intellect, degeneracy of morals, and
stagnation of society ? Has not the history of
6*
6*2 OUR country :
the Papacy been marked by the same wanton
indifference to the happiness and lives of its
subjects as is seen in the most cruel forms of
superstition ? Where did it get its fanciful
ideas about sin dwelling in the animal body.
if not from Eastern Philosophers ? Where
the institution of cloisters, if not from a Jew-
ish sect ? Where physical mortifications, if
not from Heathenism ? Let it be remember-
ed, therefore, that when we oppose this system,
we are opposing almost every error, that has
been palmed off upon mankind, under the sa-
cred name of religion. We are making war
upon the main elements of Heathenism ; we
are struggling against those very evils that
withered the genius and destroyed the morali-
ty of the ancient Gentile world. It is not
Christianity corrupted, dreadful as its influ-
ence might be, and deserving of all hostility,
that we are striving to overthrow. It is a mot-
ley mixture of all religions and philosophies
— a kind of geological formation, in which
stones, shells, fish, and every other thing com-
bine — that we protest against. It is as uper-
stition, that appeals only to the lower facul-
ties of our nature — an enthusiasm, that excites
onlv to disturb — and a fanaticism, that de-
J J
rives its nutriment from malignant emotions —
that we are laboring to exterminate.
The constant appeal of Romanism, is to
the senses and imagination. Apart from every
ITS DANGER AND DUTY. 63
thing else, this circumstance would excite our
suspicions. Divine truth addresses the con-
science. It is to that faculty, so potent in
every enlightened mind, that Jehovah speaks,
and through it are his claims recognized and
obeyed by the affections. To operate on the
imagination is altogether different. The po-
sition of this attribute in the mental economy
is such as to show that it must be held sub-
ordinate to reason and conscience, and conse-
quently, whenever the primary appeal is to it,
the laws of nature are disregarded. The
abode of genuine religion is in the conscience
and heart ; it distils its holy influence there ;
and thus combats depravity in its own home.
A system may triumph over the imagination,
and yet the strong powers of the man be dor-
mant. A religion may be enthroned in it,
and yet the citadel of sin be unshaken. The
necessary tendency of imaginative excitements
is to introduce fictitious feelings and false mo-
tives. Acting under their influence, we de-
ceive ourselves ; we confound moral distinc-
tions ; and harden the heart against correct
impressions. The mind becomes seared, and
arguments cannot rouse it. The impossibility
of changing the opinions of hypochondriacs and
lunatics arises mainly from the connexion of
imao-ination with them. Romanists evince a
large measure of the same peculiarity. Accus-
tomed to the tyranny of that deceitful faculty,
64 OUR COUNTRY '.
its exercises are continually mistaken for the
emotions of the heart and the decisions of rea-
son ; it blinds as well as enslaves ; and every
fresh victory puts the unfortunate subject far-
ther from the ordinary means of moral influ-
ence. The wonderful tenacity with which
they maintain religious prejudices and bigoted
sentiments, springs from the control of imagina-
tion.
Had we to view Romanism as a religious
system alone, we should hardly know on what
principles to explain its singular and anomalous
constitution. That perplexity ceases the mo-
ment we meditate on its secular designs.
Men may abuse spiritual authority separate
from all earthly connexions, but there are few
temptations to it. The pride of the heart
might be flattered by its possession, but, inde-
pendentlv of selfish considerations, it could
scarcely lead to the formation of a dangerous
hierarchy. If £reat ecclesiastical power be
acquired, by means of moral corruption, it
will seek to accomplish sinister ends. The
limited sphere of the church will never sat-
isfy it; the political interests of the world
must be made tributary to its enlargement.
The history of the Papacy demonstrates this
truth. Trace its progress from the period of its
maturity, and when and where do you behold it
acting on spiritual principles alone? If its pre-
tensions be authorized, it might surely have
ITS DANGER AND DUTY. 65
trusted to the force of truth and argument, but
when and where did it thus pursue its plans ?
Has it dared to depend on its own intrinsic
merits, since the day when its earthly supre-
macy was conceded ? The philosophy of the
whole system is found in its political charac-
ter ; it has ever striven to be a kingdom of
this world in direct opposition to the declara-
tion of Jesus Christ ; and accordingly, its
policy has been framed to suit the end. Re-
garding it in this light, we can understand
why it arrogates Catholicity and Infallibility,
why it deals in Indulgences and celebrates
Mass, why it destroys the atonement of Christ,
and extends its grasping arms into Eternity.
Abstract religion needs no such supports ; it
has flourished without them ; but political re-
ligion must draw them around itself, or it will
prove utterly impotent. Its schemes of earth-
ly aggrandizement all arranged, it has never
failed to enrich itself by every means possible,
selling titles to heaven, and thronging death-
beds with its emissaries, and robbino- widows
and orphans of their last pittance. No won-
der that they have been able to erect such
splendid edifices for worship. No wonder that
they have often crushed all opposition. Ro-
manists have had the treasures of Christendom
under their control. No marvel that Leo the
Tenth said, " O! how profitable has this fa-
ble of Jesus been unto ws."
66 OUR COUNTRY I
-The attitude, then, that Popery occupies
toward? us. is not of a simply religious system.
If it were, we should discuss it as we would
any other spiritual* scheme. Examining its
principles in the light of revelation, and testing
their evangelical tendencies by that unerring
rule, we should be confined to that ground, in
the decisions of our judgment. Its political
nature introduces it into the department of poli-
tical science, and compels us to try its claims
to respect and adoption, by those lights which
the wisdom of a^es has shed over the laws of
social organization. We will now attempt this
'nvestio-ation
CHAPTER V.
THE POLITICAL ASPECTS OF POPERY.
Waving for the present any farther consid-
eration of Popery as a professed religion, let
us examine it as a political system. Here
several facts are entitled to our notice. Let
us consider the following, viz.,
1. Popery claims secular power.
Argued — First, from the name appropriated
to the Pope. That name is " The Vicar of
Jesus Christ." According to the best author-
ities, " vicar ' signifies " a person deputed
ITS DANGER AND DUTY. 67
to perform the offices of another — a substi-
tute." Revelation declares, that Jesus Christ
is the " King of kings "— " the Prince of
the Icings of the earth" If then the Papal
premises be correct, the Pope represents Jesus
Christ in his relation to the nations of the
world, and consequently can govern them
as his subjects. Heathen emperors have
sometimes demanded to be acknowledged as
divinely appointed rulers, and Mohammed pre-
tended to be the Prophet of God — but mark ;
— Popery advances much farther, and elevates
the Pope into the character and office of the
vicar of Jesus ! Secondly, from its own re-
peated declarations. Refer to the Bull of
Pope Boniface III. and Pope Pius V. Third-
ly, from its standard authorities. See Den's
Theology, &c. Fourthly, from its past his-
tory. See Mosheim's History, &c. Fifthly,
from its present condition, wherever circum-
stances permit the existence of its secular pow-
er. Abridged as that authority is, the princi-
ple has never been resigned, and hence we
see in Italy the states of the church, situated be-
tween Lombardy, Tuscany, and Naples, and
the Tuscan and Adriatic seas, and numbering
over 2,000,000 inhabitants. See Enc. Ameri-
cana, Art. States of the Church.
2. It has a most absolute and arbitrary
HEAD.
Argued- — First, from the aclcnoivlcdged
63 OUR country :
rights of the Pope, as declared by his sub'
jects. Among those rights are prominent the
right of passing new laws for the church, and
enforcing old enactments — superintendence
over the church — ability to dispense ivith exist-
ent laws, if he pleases — presiding over coun-
cils — imposition of taxes — establishment of re-
ligious orders — censorship over writings —
annulling oaths — deposing bishops — granting
dispensations.
Secondly, from the declarations of Popes.
Read the following extract from the Bull of
Sixtus V. against Henry king of Navarre, and
the Prince of Condc : " The authority given
to St. Peter and his successors by the immense
power of the Eternal King, excels all the
power of earthly Icings and princes — it passes
uncontrollable sentence on them all," &c. &c.
And again : " We deprive them and their poster-
ity forever of their dominions and kingdoms."
3. It violates the fundamental laws
of social organization.
Proved — First, from its contempt of oaths.
The Third Council of Lateran made theoblio-a-
o
tion or non-obligation of an oath to depend
solely upon its utility or non-utility to the
interests of the church. If confirmation of
this principle be wanted, it may be found in
the history of Huss.
Secondly, from its imposition of celibacy on
its ministerial agents, thus sacrificing all their
ITS DANGER AND DUTY. 69
social sympathies and fitting them for any un-
natural work.
Thirdly, from the fact, that it reverses the
order of things, and makes the whole world
exist for itself ; employing its resources for
self-exaltation, and caring nothing for the
welfare of its subjects.
4. It vehemently opposes all liberty of con-
science and, the press. " From that polluted
fountain of indifference, flows that absurd and
erroneous doctrine, or rather raving, in favor
and defence of ' liberty of conscience,'' for
which most pestilential error the course is
opened by that entire and wild liberty of opin-
ion which is every where attempting the over-
throw of civil and religious institutions ; and
which the unblushing impudence of some has
held forth as an advantage of religion." Again,
" Hither tends that worst and never sufficiently
to be execrated and detested liberty of the
press." See Encyclical Letter of Pope Greg-
ory XVI., August 15, 1832.
5. It arrays itself uncompromisingly and
unrelentingly against every principle of en-
lightened liberty. It stigmatizes liberty of
opinion as unbridled, and calls it the pest, of
all others most to be dreaded in a state. It
contends for the union of church and state.
It authorizes force to be used in compelling
" baptized Infidels, such as heretics and apos-
tates, to return to the Catholic faith." It
7
70 OUR country :
allows no toleration, where it can avoid it.
declaring, that " the rites of other Infidels, viz.
pagans and heretics, in themselves consider-
ed, are not to be tolerated.'' It declares that
" heretics are rightly punished with death.'''
See Den's Theology.
6. It is inconsistent with the relations of
different nations. The fundamental princi-
ples of the " law of nations" are, that each
nation ought to be left in the peaceable enjoy-
ment of that liberty it has derived from nature
« — that nations are possessed of equal natural
rights — and that each nation is bound to pro-
mote the welfare of all other nations, so far
as it consistently can. Resulting from the
natural independence of nations is the right to
judge of what " its conscience demands and
of what it can and cannot do." See VatteVs
Law of Nations. Each nation is consequent-
ly at perfect liberty to determine the ground
on which all forms of religion shall be placed,
provided that liberty be not so employed as
to injure the interests of religion itself. The
political authority of Rome discards such a
right, and sets itself proudly above it. Wit-
ness the pretensions of Boniface III., and hear
his language : "Know thou art subject to us as
well in temporals as in spirituals." Witness
the fact, that the senate of Sweden having
condemned Trollius, Archbishop of Upsal,
for the crime of rebellion, to spend his life in
ITS DANGER AND DUTY. 71
a monastery, Pope Leo X. excommunicated
the whole senate, and sentenced it to rebuild
a fortress belonging to the Archbishop, which
it had destroyed, and to pay a fine of a hun-
dred thousand ducats to the deposed Prelate.
Acting on the same principle, we behold
Paul V. proclaiming an edict against Venice
for passing laws that displeased him, and Pius
V. declaring that all princes who should au-
thorize new taxes in their territory without his
consent, would be excommunicated. See
same authority quoted above. Who can pos-
sibly reconcile such conduct with the relations
of different nations ? If these principles were
carried out by other authorities, where would
the end of strife and bloodshed be ?
The supposed supremacy of Rome gives it
the power to bestow ecclesiastical appoint-
ments on whomsoever it chooses, all over the
world. It controls every diocese ; it is su-
preme over every bishop and priest. Can
any man believe this to be in harmony with
the law of nations ? Wherever Romanists
are found, they owe paramount allegiance
to the Pope ; his will is supreme law ; and
hence, at any moment, the entire Romish
population of a country may be placed by
the command of his Holiness in direct hostili-
ty to its laws and institutions. " This practice,
says Vattel, " is equally contrary to the law
of nations and the principles of common pol-
icy."
72 OUR COUNTRY '.
Let us suppose that the principle had a
different application. Imagine that the agents
of the Papacy in a distant country were
commissioned to engage in secular husiness —
to teach, to labor, to trade — under the same
binding restrictions that now fetter them.
There would be a direct collision with the
lawful sovereignty of that country, and every
patriot would resist such invasions with the
most determined bravery. Do the religious
connexions of the principle change its nature?
Do they soften its harsh features and make
its odiousness less repulsive ? To guard its
religious interests is one of the first duties of
nations, but how can it be effected, if papisti-
cal claims are to be respected ? A foreign
head in such sacred matters, is no less dan-
gerous than in secular interests.
7. It contravenes the arrangements of
Providence. The obvious plan of Provi-
dence is, that distinct nations should exist.
The unity of the human race has been most
clearly and amply revealed in the Scriptures,
while, at the same time, its division into dif-
ferent bodies is fully disclosed. The confu-
sion of tongues at Babel — the diffusion of
mankind into the various portions of the earth
— the recognition of those isolating circum-
stances at the Pentecostal outpouring of the
Spirit, and the preparation of the Apostles for
evangelizing the different nations — would all
seem to confirm this view. Agreeably to
ITS DANGER AND DUTT. 73
this fact, it has been found that civilization
has been promoted and religion advanced by
the separate and independent existence of
nations. Rome endeavored to sway her
imperial sceptre over all the world, and fell
a victim to her opposition to Providential
plans.
The political policy of Popery is strangely
at variance with this ordination of God. The
magnificent vision of one vast empire lives
constantly before its fancy, and it ardently de-
sires its realization. Unity of State, as well
as unity of Church, is its motto. Its schemes
are as extensive as the race of mankind.
Mountains and oceans raise no barriers before
it. Sands and snows present no obstacles to
its far-reaching ambition. Nothing less than
the world can afford it contentment.
8. Its principles tend to prevent all social
improvement. Society is progressive. The
savage state is not natural, it is the effect of
sin. Men become barbarous by extinguish-
ing all humane sentiments. The means of
civilization and refinement are afforded us by
God, and we are responsible for their use.
The influence of Judaism was favorable to
intellectual, physical, and social advancement.
Compare the Israelite of the desert with the
Jew of the Prophetic age — compare the era
of Moses with the era of David — compare
the happy homesteads of the elect tribes with
7#
74 OUR country :
the domestic life of the Patriarchs — and you
see the progress of society, under divine super-
intendence. The most effective instrument
of civilization ever known to man, is found in
Christianity, and to it are we indebted for
all the triumphs of modern mind. Popery-
opposes all such social advancement. If
Europe has been moving forward for several
centuries in art and science, it has been be-
cause of its pursuing a different policy from
that of the Papacy. Let any man look at
Spain and Ireland, and he will observe the
legitimate social effects of this ruinous svstem.
Had it not been for Popery, the " dark
ages ' had not so completely withered the
intellect of Europe. Had it been unknown,
the horrible Revolution in France had not
transcended all bounds of humanity. If we
be not mistaken, the celebrated De Tocque-
ville — himself a Romanist — attributes the
aversion of the French nation to Christianity,
much more to its corruptions than to the sys-
tem itself.
One peculiarity of the social policy of this
scheme is worthy of notice. It cannot change
to suit circumstances. Any alteration would
compromise its boasted infallibility. It fol-
lows, then, that it must treat all men, in all
conditions, according to the same fixed prin-
ciples. To modify its plans so as to agree
witli the developments of society — to take
ITS DANGER AND DUTY. 75
advantage of times and seasons — to encourage
a growing taste for culture and refinement —
would be to renounce its favorite dogmas.
It must therefore lead to social degeneracy.
A system that interdicts private judgment,
freedom of conscience, and liberty of the
press — a system that registers such names as
Sydney, Addison, Hale, Milton, and Locke
in its Prohibitory Index, and denies its sub-
jects the privilege of reading their immortal
productions — a system that is founded in ig-
norance and supported by tyranny — a system
that confounds the plainest distinctions of
vice and virtue — must, if faithful to its own
maxims, degrade society and extinguish all
noble aspirations.
CHAPTER VI.
APPLICATION OF THE FOREGOING FACTS TO THE
CIVIL AND RELIGIOUS INSTITUTIONS OF OUR
COUNTRY.
Regarding Popery both as a religious and
political system, we shall now endeavor to
trace its bearings, in each relation, on the in-
terests of the United States.
Considered first, as a religion, the follow-
ing reflections may be worthy of notice.
76 OUR COUNTRY .*
1. It aims to exert an altogether different
influence over American mind, from that
which is exerted by the religion of Protes-
tants.
The elements of the Romish system, as
taught by it? advocates and understood by its
opponents, form a perfect contrast with the
doctrines of Christianity, as held by Protestants.
There are certain points maintained by both
parties, but those points do not constitute the
vitality of their respective creeds. Romanism
admits no authority superior to itself; Protes-
tantism acknowledges the supremacy of rev-
elation. Romanism sacrifices reason and des-
troys private judgment ; Protestantism sup-
ports them both, in due subordination to divine
truth. Romanism undervalues the atonement,
to exalt its superstitions ; Protestantism pre-
sents it as the only hope of our lost world.
Romanism overthrows true faith by blending
essentials and non-essentials together ; Protes-
tantism carefully distinguishes between them.
Romanism puts the blessings of salvation into
the hands of the church : Protestantism leaves
them to be appropriated by Jesus Christ to
those who comply with rhe conditions of
grace. Romanism is unfriendly to real holi-
ness and tends to encourage sin ; Protestant-
ism aims at purity of heart and life. Let the
contrast be extended to the minutiae of the
two systems, and they will be seen to uphold
ITS DANGER AND DUTY. i i
antagonistical principles — the one, tampering
with all things sacred, bartering the mercies
of the gospel for money, exciting fictitious
sentiments, pandering to the most corrupt
vices, invading the sovereignty of Heaven —
the other, perpetuating the original simplicities
of revelation, dealing honestly and earnestly
with human consciences, relying on the Holy
Spirit, eschewing all superstitions.
If we were required to single out the main
characteristic of the religious system of Rome,
we should probably not err, were we to fix
on the doctrine of eternal damnation, as per-
verted by it. The prominency of this truth,
in the great scheme of Christianity, entitles
it to the first place in all religious creeds.
It is this doctrine that vindicates alike the
justice and mercy of God, invests the princi-
ples of Christianity with the most tremendous
sanctions, reveals the necessity of salvation,
and urges it, with surpassing force, upon the
acceptance of sinful man. Its announce-
ment in Scripture places it on specific grounds,
and associates it with the tenderest sentiments.
Inspiration guards it against all connex-
ions with malevolence. It is there presented
as the penalty of violated law — as the instru-
ment of divine benevolence — free from all
vindictiveness — free from all selfishness. Po-
pery does not so regard it. The awful doc-
trine of final punishment, in its hands, be-
78 our country :
comes a church-power, and is levelled against
all who dare to dissent from its claims.
Scripture threatens the dreadful judgments
of God only upon the impenitent and incorrigi-
ble; but Popery pronounces them upon all its
opposers. Its hell is the hell of dissent. It
allows no hope to those who differ from its
creed, but, irrespective of moral character,
consigns them indiscriminately to everlasting
torments. The natural effect of such a revolt-
ing sentiment is to engender the most virulent
fanaticism in the hearts of its advocates, and
to give them a most terrible instrument of
ghostly domination over all within their reach.
Wielding such a doctrine — without the checks
of benevolence — without the fear of God —
thev are able to command the emotions and
hopes of every individual to whom it can be
applied. A system, deriving its character
from a malignant sentiment, must be malig-
nant in all its operations. It will appeal to
the lowest faculties of human nature. If it
gain its objects, it will be by overthrowing
every noble and elevating feeling. Its super-
structure will be erected on the foundation of
slavish fear.
If, now. these principles should prevail
in our country, truth would be exchanged
for falsehood, benevolence for malignity, and
sanctity for profaneness. Another kind of
influence would be executed. The appeal
ITS DANGER AND DUTY. 79
would be to fear. The operations of reason
and conscience would be set at naught, and
men would be plied with all the force of ter-
ror. Should the sentiment of fear remain
dormant, what would follow ? There could
be no impression — there could be no basis
for experience. The choice then would be
between fear and wickedness. All who un-
derstand human nature, would conclude that,
in thousands of cases, the latter alternative
would be chosen. Let a supposition be pre-
sented. Imagine that Popery is free from all
other objections ; imagine it to teach the gen-
eral doctrines of Christianity, in all other re
spects, save the feature under consideration.
We hold it to be susceptible of the clearest
moral proof, that this single error would in-
capacitate it for the office of true religion.
The power of Christianity lies in its influence
over every sentiment and passion of our con-
stitution. It avails itself of every principle
belonging to the mind, and sympathizes with
every affection pertaining to the heart. Po-
pery follows an opposite plan. It rejects the
aid of every thing but fear. The natural
consequence must be, a corresponding enfee-
blement of its power, and in the ratio of that
enfeeblement, it becomes unfit for popular
reformation.
2. It changes the aspect of virtue and vice,
so far as its agency extends, and places them
on a fictitious foundation.
SO OUR COUNTRY :
If Popery be rancorous against its enemies,,
it is proportionally indulgent to its friends.
The leading feature of its creed makes im-
piety consist in hostility to the church, and
vice versa, piety consists in attachment to it.
Deny this and what follows ? Impiety and piety
cease to be opposites. One rule for heretics —
another rule for the faithful ! Strange Wic, but
stranger religion ! If then vou be in the church,
nothings remains to be effected. It has a fund
of merit to cover all your transgressions ! It
has the power of absolution. Revel in crime
and riot in iniquity ; the grant of pardon may
be easilv secured ! The connexion between sin
and punishment is thus broken. The commis-
sion of any enormity introduces not the trans-
gressor to the awful law of God, but renders him
amenable to the church.
The necessary effect of such principles is
an extensive and unbounded demoralization
of society. The fear of God is suspended;
the solemnities of the last judgment destroyed.
Facts confirm these reasonings. The state of
morals in Catholic countries beggars all de-
scription. Heathenism would not tolerate the
vices that they exhibit. The sacredness of
domestic life — the authority of law — the se-
curity of property — the sanctity of oaths-
existence itself, are all despised. Popes them-
selves have been guilty of all manner of crimes.
Priests have blushed at no pollution. Every
iniquity has been practised under the holy
ITS DANGER AND DUTY. 81
name of religion. If these things had been the
accidental effects of the system, it would be
different, but they bear its legitimate fruits.
Wherever it prevails, it will produce the same
horrible consequences.
There have, indeed, been times of extraor-
dinary corruption in the history of Romanism,
.and there have been times of extraordinary
reformation. It was so after the Reformation
began under Luther. But who will assert,
that this improvement was founded on moral
principles ? Did the Papacy renounce any
of its odious doctrines ? Not one. Did it
abate a solitary claim ? Not one. Did it
offer a single atonement for its former impuri-
ties and impieties? Not one. It did pretend
to a reformation, but it was merely external.
It resigned none of its doctrines and demands.
The power of rising Protestantism drove it to
this outward change. Its corruptions had
been exposed before ; the inhabitants of the
beautiful region of the Rhone and Garonne
had unveiled them ; the yoke of bondage was
thrown off and its authority assailed ; but it
could manage the revolt by physical force,
and, therefore, no reformation was needed.
It was not so in the days of Luther, and
consequently its pretended improvement was
forced upon it, and it was merely circumstan-
tial.
The moral tendencies of Popery are not to
8
82 OUR COUNTRY .'
be estimated by its condition and effects in
countries where Protestantism prevails. Pub-
lic opinion, under such circumstances, is too
powerful for it. If it displayed its principles
and executed its measures without reserve, in
Protestant nations, it would shock their sensi-
bilities, awaken their animosities, and call
forth an expression of just displeasure. To
understand its true nature, let it be studied
where it permits no rival. Look at it in Spain
and Portugal, and its hideousness is unmasked.
Popery in the ascendant, and Poperv strug-
gling to acquire a foothold, are not similar in
their external manifestations. The one com-
mands ; the other courts. The one is reck-
less alike of means and ends : the other is
cautious and calculating. The one is the ty-
rant of the dark ages ; the other is the fascin-
ating demagogue of polished times. Look at
the tiger in his quiet cage, and his eye ex-
presses no ferocity ; look at him in his native
jungles, and it wears the fierceness of destruc-
tion.
Should this system spread and triumph in
our land, have we any right to expect a state
of morals and manners different from Italy
and South America ? Rather should we con-
clude, that its enormities would here transcend
its former history. Reactions are alwavs vio-
lent. If Popery prevail among us, it will
develope, amid the ruins of our freedom, its
ITS DANGER AND DUTY. 83
worst qualities. The restraints that have been
thrown around it being removed, it will repay
its past humiliations by greater acts of vio-
lence and impurity, than ever marked its his-
tory.
3. The genius of Popery unfits it for our
national tastes and habits.
The influence of religious systems depends
greatl} on national character. The structure
of Mohammedanism accords with Asiatic tem-
perament. Had Europe been its arena, in-
stead of Asia, it must have been vanquished.
The same principle applies to Popery. It
suit- certain nations, it' indeed falsehood and
corruption can be said to suit any community.
It finds in the indolent Italian — it finds in the
lasciviousness of Southern Europe — it finds in
the ignorance and barbarity of South Amer-
i ca — ready sympathy and cheerful acquies-
cence. American mind is altogether differ-
ent. It is bold, fearless, and inquisitive. It
is impatient of dictation. It has been trained
to think for itself. It prizes the Holy Scrip-
tures. It abhors superstition. If, then, Po-
pery advance among us, it must change our
whole character. All that we have learned
must be unlearned. All that we have loved
must be surrendered, our very identity must
be sacrificed.
4. Its general diffusion in our country
would be followed by corresponding Infidelity
and Licentiousness.
84 OUR COUNTRY \
The spread of an unnatural and unreason-
able form of religion in a cultivated and an
uncultivated community, is not characterized
by the same results. Let it be diffused in a
benighted region and among an ignorant peo-
pie, and its chances of success are great.
Let it be diffused among a people highly civ-
ilized, and it will produce unbelief and im-
morality. The incongruity of its principles
with the laws of God and man. will be plainly
perceived, and men, glad of any excuse to
obliterate all memorials of the Divine Pre-
sence and all tokens of the Divine Govern-
ment, will enter upon a wild crusade against
truth and piety.
It was so in France. The absurdities of
Romanism made that nation a nation of In-
fidels. Could the religion which counten
anced the massacre of St. Bartholomew and
the destruction of Port-Royal — which had
upheld Inquisitions — which had taken sides
with Feudal oppressors — which had fattened
on human blood and piled up a pyramid of
human bones — could that religion be divine?
It could not appear so to Infidelity. It was
an outrage on justice and truth. It was an
insult to reason. Had there been a pure re-
ligion in that ill-fated country, how different
might the condition of things have been !
It would be so in America. Thousands
would never regard Popery as a Divine Re-
ITS DANGER AND DUTY. 85
ligion. Thousands would have no other ideas
of Christianity, but what Popery gave them.
Rather than yield to such spiritual fanaticism
— rather than submit to such galling bondage
— they would discard all religious sentiments,
and seek refuge in the negations of Infidelity.
The last check of crime removed — the last
security of virtue overthrown — the maddened
populace would be resigned to the sway of
passion, and our land be converted into the
border-region of the lowest world. A pure
Christianity is now the religion of our country.
Destroy it, and can Popery take its place?
Never — never. Infidelity will occupy its
former position. If daylight be extinguished,
darkness follows. If Jehovah retire, Satan
assumes the control.
We now proceed to view Popery as a po-
litical system, and to trace out its bearing upon
our national interests. The following reflec-
tions suggest themselves :
1. Its religious principles would form the
basis of its secular policy, and consequently
■would render that policy most pernicious to us.
Two kinds of union between church and
state may be imagined. One is, where the
civil law sustains the church — where the lesr-
islature partly represents it — and where it is a
constituent, among other elements, of govern-
ment. The other is, where the church con-
trols the state, and employs it onlv for its
8*
86 OUR COUNTRY .'
purposes. There is a vast difference between
these two forms of union. Did Popery ad-
mit the state to be a joint power with itself,
its arrogance would be diminished and its sway
would be less alarming ; but it admits no such
co-partnership. It constitutes the state. Sen-
ates may resolve, but it annuls. Kings may
originate plans, but it puts a veto on them.
The mass of the people may demand the re-
moval of grievances, but it answers them with
the thunders of the Vatican.
The religious principles of Popery, we have
seen, are corrupt and fanatical. Its secular
policy grows out of them. As is the religion,
then, so is the government. Infallibility marks
its decisions ; divinity stamps its acts. Re-
bellion against it is treason against God. Es-
tablish such a theory, and what is man under
it ? A mere machine — a thinking brute. If
you oppress him under other governments, in
his temporal concerns, he has a blessed refuge
in his religious interests ; but here, you de-
spoil him of all that is valuable in the one,
and venerable in the other ; you leave him
nothing ; insult and mockerv consummate
tyranny.
Any process of argument, tending to prove
the injuriousness of Popery, as a religious sys-
tem, also goes to show its unfitness as a politi-
cal theory, founded as the latter is on the
former. If it has been exhibited, as inca-
ITS DANGER AND DUTY. 87
pable of fulfilling the office of pure religion
among us, it follows, that it cannot answer
the ends of good government.
2. It sets itself against all republican sen-
timents, and denies those rights which we
hold sacred.
Did it allow the exercise of private judg-
ment and the free interchange of thought —
did it encourage education — it would under-
mine its own foundations ; and hence, we find
it the avowed enemy of these things. It has
not disguised its deep abhorrence of them.
The sovereignty of the people is the object of
its unmitigated aversion. All rights and priv-
ileges belong to the Pontiff. If these princi-
ples spread and prevail here, liberty must per-
ish. We value the liberty of thought, but
Popery would not tolerate it one moment in
us. We value the freedom of the press, but
Popery would crush it. We hold the sove-
reign power to emanate from the people, but
Popery proclaims the supremacy of the Pon-
tiff. We hold that men are entitled to the
protection of their persons and property, but
Popery makes both dependent on the will of
its Head. Could there be a more striking
contrast between two opposites ?
If a republican government becomes op-
pressive, the people have the means to rem-
edy the evil ; but let Popery fasten itself on
us, and we have no check — no resort. We
are paralyzed — we are deadened.
88 OUR COUNTRY
3. The political principles of Popery
would subjugate us to foreign domination.
A home tyranny is deplorable, but a foreign
tyranny is infinitely more to be dreaded. The
one may have the remnants of sympathy ; all
redeeming sentiments may not have been
withered ; but the other has no restraint upon
its power, and no motive for compassion. The
one may be reached by public opinion ; it
dwells amid the people, and their complaints
may affect it ; but the other is far distant ;
you cannot gain access to it. Such a tyranny
would Popery settle on us. A foreign Pope
would be our head, and foreign ecclesiastics
would be its agents. Every thing indigenous
to America would vanish, and European cus-
toms and vices would be substituted. Our
separation and distance from the old world
have always been regarded by statesmen as
incalculably advantageous to us ; but all these
benefits would be forfeited by the success of
Popery. Compelled to participate in its in-
trigues — forced to enter into its wars — reduced
to the level of its degraded population — our
country would lose all its distinguishing traits
of civilization, and sink into general grossness
and stupidity. A dependent state, our wealth
would be drawn off and our resources exhaust-
ed, to pamper the pride and gratify the ambi-
tion of a foreign sovereign. We know of no
evil greater than this would be. Civil war
ITS DANGER AND DUTY. 89
would be preferable to it. The annihilation
of the whole community would be far better
than such a dreadful doom. It would undo
every thing that we have done. It would con-
dense all miseries, and carry all misfortunes in
itself. Labor would be without reward, and
life without charms. The last sanctuary of lib-
erty, raised by valor, cemented by blood, and
consecrated by prayer, would belaid in the dust.
Such are the relations of Popery, in its
religious and political aspects, to our country.
Such are its legitimate tendencies and fruits.
The nature of the system — its history — its
professed aims — all unite to endorse the pre-
ceding statements. If we were arguing its
merits abstractly, without the guides of the
past and the observation of the present, we
might draw wrong conclusions and charge
illogical consequences on it ; but we may sure-
ly be exempted from this suspicion, when we
quote its own language and present its own
records. Candor demands that we should
suffer every system to speak for itself. Cour-
tesy requires that its advocates should be
patiently heard. Protestants have evinced
this candor and courtesy. " Out of thine
own mouth will I judge thee, thou wicked
servant !"
Our country is the only great country of
the modern world, that has not been down-
trodden by Popery. Enviable and illustrious
90 OUR country :
distinction ! We are devoutly thankful to the
King of nations for it. We prize it above all
ordinary blessings. Shall we therefore close
our eyes upon its pollutions — smile at its pre-
tensions — and resign ourselves to dreamy in-
dolence ? Is it not in our midst, pressing its
claims and urging its conquest- : Is it not
growing more and more courageous and inso-
lent ? Whatever may be the final result in
the Providence of God, our present duty is
apparent. Every motive of patriotism and
religion demands that we should unveil its
o
hideousness and resist its assumptions. If we
fail to arrest its progress, we shall have, at
least, the satisfaction of remembering that we
exerted all our strength to thwart it.
CHAPTER VII.
PROGRESS AND PRESENT STATE OF POPERY IN OUR
COUNTRY.
A large proportion of the early inhabitants
of our country, were deeply attached to the
principles of Protestantism. Roman Catho-
licism was not prevalent among them. If we
except Maryland, its influence upon the colo-
nies was inconsiderable. Later in the history
ITS DANGER AND DUTY. 91
of the country, the Spanish possessions were
under its sway ; but neither the one nor the
other seems to have created any apprehen-
sion. Almost every thing, in the incipient
state of our country, indicated that it would
be the chosen home of a pure Christianity.
True, it was anxiously contemplated as a
missionary field by European Papists. If
the Queen of Spain patronized the project of
settling the new continent, it was to convert
the Heathen. The " brave and devout Co-
ligny " endeavored to plant the cherished faith
in Florida ; but all those efforts were crowned
with small success. We regard this fact as
interesting. The treasures of South America
attracted the attention of Catholic Spain, and
the empire of Montezuma fell beneath the
foreign invasion ; but no splendid cities — no
valuable mines — no hoarded wealth — aroused
her cupidity here.
Through circumstances that may justly be
regarded as providential, the doctrines and
dogmas of Popery were prevented from tak-
ing extensive root in the infancy of our con-
dition. It must therefore be compelled to
resign all antecedent claims, and to acknow-
ledge that Protestantism laid the foundation
and reared the superstructure of our freedom.
The history of Popery in this country must
be considered in connexion with the above
facts, or we shall fail to appreciate it properly.
92 OUR COUNTRY :
Let it not be forgotten, then, that it had to
start under serious embarrassments, and strug-
gle with a rival that already had the mass of
the community in its favor. Amid these dif-
ficulties, it has advanced in an almost incredi-
ble manner. A brief view of its progress and
present condition may be presented.
1. The first Roman Catholic Bishop in the
United States was consecrated in 1790, in
Baltimore. Md. So long as this country was
connected with England, it was under the ju-
risdiction of the '-'Apostolic "Vicar ' : of Lon-
don: but after the Revolution, a Bishopric was
created by Pius VI.. at Baltimore. Another
Bishop was appointed in 1800. Four new
Bishoprics were formed in 1808: three more
in 1820 and 1821. So rapid was the in-
crease, that in 1841 the Church had sixteen
Dioceses in our country. *See Metropolitan
Catholic Almanac for 1841.
2. In 1835. the Romanists had about seven
Colleges ; sixteen other Seminaries ; and thirty-
three Convent?. It now has twenty-four In-
stitutions and Colleges for young men ; thirty-
five Female Institutions under the Sisters of
Charity.
3. They control thirteen Periodicals.
4. Churches and Stations.
Number of Churches and Stations in 1835, . 383
Do. do. do. in 1841, . 933
5. Ministers.
ITS DANGER AND DUTY. 93
Number of Ministers in 1835, . . . 340
Do. do. in 1841, . . . 436
Otherwise employed, do. do. . . . 100
6. Population.
Roman Catholic Population computed in 1835 at 600,000
Do. do. do. do. 184], at 1,300,000
Do. do. do. do. 1844, "2,000,000
7. Orders.
Male. — 1, Jesuits; 2, Sulpitians; 3, Dominicans ; 4,
Augustinians ; 5, Luzarists ; 6, Eudists ; 7, Re-
demptorists ; 8, Fathers of Mercy.
"Female — 1, Sisters of Charity ; 2, Carmelite Nuns ;
3, Ursulines ; 4, Ladies of the Sacred Heart ; 5,
Sisters of the Visitation ; 6, Sisters of Mercy ; 7,
Ladies of Providence ; 8, Sisters of Loretto ; !L
Nuns of St. Dominick ; 10, Sisters of St. Joseph;
11, Sisters of Notre Dame ; 12, Ladies of the Re-
treat. See 1st Vol. Christian World.
8. Foreign Aid.
Received from France in 1824, '5, '6, '7, '8, $61,666
Do. do. Propaganda, in 1828, $110,000
Do. do. Lyons, . in 1842, $177,000
We gather several instructive conclusions
from these facts.
First, We learn, that a new era has recent-
ly begun in the history of American Roman
Catholicism.
It has overcome its former difficulties and
assumed vast importance. One out of every
seventeen in the country, is under its potent
sway.
Secondly, We see its extensive organization.
Various orders are engaged with all zeal in
the work, aided by the mighty press.
9
94 OUR COUNTRY .*
Thirdly, We discover its unity with- Eu-
ropean Popery.
Immense sums of money are now annually
sent to this country to advance the Papal en-
terprise. The fair inference therefore is —
American Popery is the creature and agent
of European Popery.
A few general observations mav now be
presented. Had we to combat American
Popery on its own abstract merits, we should
not feel the same solicitude ; but when we are
forced to regard it as the instrument of a For-
eign Power, we are alive to serious apprehen-
sions, and summoned to its resistance, by mo-
tives the most sacred, and obligations the
most imperative. Intimations have already
been given of evil designs. The machinery
is here, but the moving hand is far distant.
It is concealed from popular observation ; it
operates quietly ; but it is laboring zealously,
and is resolved on its end. We behold a
powerful organization in Austria, the ,: Leo-
pold Foundation" directing its energies to the
diffusion of Popery in our country, and a
scheme started in Great Britain to colonize
immense numbers of Papists in the Valley of
the West. The annexed extract is from a
letter of M. Reze, a priest and pupil of the
Propaganda, written from the West to a friend
in Europe :
" We shall see the truth triumph; the tern-
ITS DANGER AND DUTY. 95
pies of idols will be overthrown, and the seat
of falsehood will he brought to silence. This
is the reason that we conjure all the Chris-
tians of Europe to unite, in order to ask of
God the conversion of these unhappy infidels
or heretics. What a happiness, if, by our
feeble labors and our vows, we shall so merit
as to see the savages of this diocese civilized,
and all the United States embraced in the
same unity of that Catholic Church, in which
dwells truth and temporal happiness /"
The aim of the Papacy now is to recover its
lost authority over the nations of the earth.
Its own declarations and acts demonstrate this
fact. Witness its efforts in Syria, Persia, and
the Sandwich Islands ; witness the movements
of its sixty-five Prelates in the British Do-
minions ; witness the rapid increase of the
Society at Lyons, the chief supporter of Rom-
ish Missions ; and especially mark the cir-
cumstance, that those missions throughout the
globe are said to have been recently placed in
the hands of crafty, politic, and resolute Jes-
uists. Its keen eye is especially on our be-
loved country. Priests are flocking hither ;
money follows them ; and institutions of learn-
ing are rising in all directions. If this were a
pure zeal and consecrated to pure objects, we
should rejoice in it ; but as it is, we can only
view it as a scheme of earthly aggrandize-
ment.
96
OCR COUNTRY '.
It may be useful to trace out some of the
causes that have contributed to the spread of
Romanism in our nation. We notice :
I. Emigration.
According to good authority, the following
number of Emigrants arrived in New York,
during several successive years, viz :
In 1830 . . . 30,224
" 1831 . . 31,739
" 1832 . . . 48,589
" 1833 . . 41,702
" 1834 . . . 48,110
" 1835 . . 35,303
" 1836 . . . 60,541
If the arrivals of Emigrants in other ports
be added, we shall have an almost incredible
number.
Every one knows, that a very large propor-
tion of these foreigners are Roman Catholics,
degraded by superstition and demoralized by
vice. The political aspect of this subject is
beoinnin"; to attract considerable attention :
but with it, so considered, we have no present
connexion. We are politicians in a higher
and better sense ; we are politicians only so
far as Christianity makes us such. Can the
fact, however, be disguised, that the introduc-
tion of so large a class of Papists into this
country, is calculated to endanger our liber-
ties ?
ITS DANGER AND DUTY. 97
II. The Lethargy of Protestants.
Several causes have united to produce this
lethargy.
1. The true merits of American Popery
have not been understood. Few have care-
fully examined the subject. Few have im-
agined its vast importance. Popery has been
regarded as a decrepit and worn-out system.
It has been associated with distant times and
countries. We have deceived ourselves. We
have been flattered by soft words and unpre-
tending conduct. The spirit of American
Popery has usually been a spirit of external
humility, and we have argued its character
from individual and circumstantial exhibitions.
The writer of these pages could name in-
stances, in which the greatest blindness to
Romanism, on the part of Protestants, has
been produced by this circumstance.
2. False ideas of charity and kindness
have had no small share in it.
Laxity of principle is not charity. Indif-
ference to error is not charity. The charity
of Jesus Christ — the charity of St. Paul — the
charity of the Apostle of Love — did not pre-
vent them from exposing falsehood and evil.
They made no compromise with false doc-
trines. The true design of charity is not to
keep us silent and inactive in respect of her-
esy and corruption, but to give us a tender
and compassionate spirit in opposing them.
9*
98 OUR COUNTRY .*
Did we improperly assail Popery, that would
be uncharitableness, but if we expose its fea-
tures, and resist its progress, charity is not
wounded.
3. Unsound views of correct controversy.
Numbers have thought, that if Popery was
opposed by the Protestant pulpit and press,
its interests would thereby be aided. If con-
troversy were necessarily persecution, it might
be regarded as pernicious ; but we might as
well sav that controversy with sin would tend
to enhance it, as to say that a temperate and
lucid exhibition of the evils of Popery, would
promote it. The ordained means of opposing
error and heresy, is truth ; and shall we make
God the author of a means of influence to
advance his enemies ? If Popery be a good
cause, it has nothing to fear from truth ; if it
be a bad cause, it ought to be exposed.
4. Overweening confidence in our Institu-
tions.
Nations love to think themselves destined
to perpetuity. Had the Grecian or Roman
been told in his palmy days, that the light
would fade on Mars-hill, and the Eagle fold
his weary pinions and die, he would have
scorned the thought. Ennobled by our insti-
tutions, and satisfied with the regulated liberty
they secure, we are prone to believe them su
perior to decay and destruction. If indeed it
could be shown, that Popery would never in-
ITS DANGER AND DUTY. 99
terfere with our politics, (an anomaly in its his-
tory,) it would still be a sacred duty to raise
our voices and exert our whole influence
against it ; but that obligation is vastly en-
hanced by its known animosity to free institu-
tions. No axiom can be more true, than
that Popery and Freedom cannot live to-
gether. If it triumph here, our civil liberties
must be extinguished.
CHAPTER VIII.
GENERAL REMARKS.
A train of thought, anticipated partly in
the preceding observations, may properly form
the subject of this chapter.
The past history and present aspects of
Popery being somewhat dissimilar in certain
features, we are liable to erroneous impres-
sions respecting its true character. The fun-
damental tenets of this system are the same
they have ever been : the connexions of
those tenets with outward manifestations are
not marked by the same uniformity. The
great Reformation taught it a most useful les-
son. It hastened to resign its most vulnera-
ble practices, and made a pompous show of
purification. So far as this is concerned, it
confessed the propriety of those changes for
100 OUR COUNTRY '.
which the advocates of reform contended,
and endorsed the bill of heavy charges drawn
up against it. Held in abeyance by the
formidable attitude of Protestantism, it has
never dared to bring back its former array of
instrumentalities, but has been contented with
comparative quiescence. Its more recent
movements indicate, indeed, a return to the
policy of departed centuries, but great cau-
tiousness has characterized the procedure.
Looking upon the external forms of Popery,
w r e might find some reason for the compara-
tive indifference of Protestants to its spread ;
but surely this is reasoning on fallacious pre-
mises. If the distinctive doctrines of this
creed remain unaltered, are we to flatter our-
selves with vain hopes ? The warrant of per-
secution — the germ of the most cruel hier-
archy the world ever knew — is embodied in
them, and awaits the influence of circumstan-
ces to call it forth. The poisonous vine is as
deadly when stripped of foliage and fruit, as
when it possesses them.
Should a powerful party arise in our iand,
advocating sentiments destructive of national
rights and social security, but yet abstaining
from open conflict with them, every patriotic
citizen would feel himself called on to rise up
against them. Patriotism would teach that
we are alike bound to guard against approach-
ing danger, as well as to brave danger,
ITS DANGER AND DUTY. 101
whenever it arrives. Such is our position in
view of Popery. There may be no immedi-
ate peril — there may be no instant jeopardy
— but is there therefore no need of alarm — no
occasion for resistance ? Our obligations ex-
tend to posterity, our responsibilities are asso-
ciated with distant generations, and conse-
quently we are to act with reference to
them.
We present above but one side of the sub-
ject : it has other aspects. Grant that Popery
has no political designs on our institutions —
grant that it proposes to make America an
exception to its settled policy — is it less a
moral and a social evil? Is it less opposed
to evangelical religion — less detrimental to the
happiness and welfare of society ? Here,
we stand on indisputable ground : here, we
surrender politics and argue on religious prin-
ciples solely. The duty of Christian men to
withstand the progress of doctrinal error and
pernicious philosophy, is as clear as any part
of revelation ; and the whole force of this
duty rests upon American Protestants. If
Popery is the Antichrist of the Bible — if it
is the man of sin — if it is corrupt Babylon —
then, every motive that urged the Biblical
writers to denounce it, is transferred to us,
and we must resign our claims to the dignity
of union with them, in the bonds of faith and
love, if we suppress our uncompromising hos-
tility to its advancements.
102 OUR COUNTRY '.
We have been gravely told, by those who
have no sympathy whatever with Romanism,
that, amid all its errors, it preserves sufficient
truth to be the means of salvation, and that it
answers well for a large class of the world.
Far be it from us to close the gates of heaven
against Papists indiscriminately ; we believe
there are sincere and devout men among
them. If our Heavenly Father make allow-
ance for ignorance and prejudice, we are re-
quired to cultivate the same spirit. Is it
sound logic, however, to argue the nature of
the system from a limited number of cases ?
The same course of argument would nullify
our opposition to Heathenism. It would have
prevented the Apostles from preaching the
Gospel to the Gentiles. It would have des-
troyed the mission of the Redeemer to the
world. The general tendencies of the Popish
system may be overcome in certain instances :
the influence of the Holy Ghost may enable
some individually to triumph over its false
doctrines ; but this is not the universal rule.
The regular operation of its principles, is the
standard by which we are to try it. Where
Popery has had one Thomas a Kempis, or
one Pascal, how many thousands of a differ-
ent character has it produced ?
The conjecture that Popery is a useful
system to numbers of people, is equally un-
worthy of confidence. If this w ere true, in
ITS DANGER AND DUTY. 103
what light would w r e be compelled to regard
true Christianity ? And how should we under-
stand the arrangements of Providence ? A
dim light is best for a diseased eye, but disease
renders it best. If Popery incapacitates
men for the exercise of reason, and unfits them
for the intelligent appreciation of scriptural
religion, are we then to acknowledge that it
is the most useful system for them ? Singu-
lar perversion of logic — still more singular
perversion of Inspiration !
Let us take a plain illustration : Despots
may argue that despotism is the safest gov-
ernment for their subjects, and, in supposed
justification of their opinion, point to the de-
graded condition of the mass of the people.
The whole argument resolves itself into this :
The natural effect of despotism is, to degrade
the people ; and because they are degraded,
despotism becomes necessary. A thing is
thus proven by itself! It is just so with
Popery. Prostrating every power of our na-
ture, and shutting out every beam of light that
might illuminate the path of life, it is then
to be acknowledged as the most suitable sys-
tem for us. How unlike Christianity ! Un-
veiling her beauties before the nations, and ra-
diating her lustre throughout the world, she
takes her stand far in advance of the most
cultured and improved society — even on the
farthest limit of actual realization — and
104 OUR COUNTRY '.
dispenses omnipotent influence to enable man-
kind to experience all her blessings. Pro-
gress as we may. we cannot pass beyond her
station. Science may enlarge, art may im-
prove, civilization refine, but Christianity is
still before us. Let Popery aim at such an
object, and it would meet with nothing but
ridicule. It contains no provision for social
expansion. It has no means of authority for
exalted humanity. It has no Millennium in its
scheme. As night is indebted to the absence
of the sun, so is it indebted to the absence of
true Christianity.
Does the Papist proudly point us to the
revival of letters just before the Reformation,
as an offset to the above observations ? Let
him do it, and we will summon the history of
this period to show that it was the result of
causes independent of Popery and beyond its
control.
CHAPTER IX.
CIRCUMSTANCES FAVORABLE TO THE SPREAD
OF POPERY IN OUR COUNTRY.
That there are various circumstances,
more or less favorable to the future spread of
ITS DANGER AND DUTY. 105
Popery in our country, can hardly be doubt-
ed. The attention of the reader is invited to
some of them.
1. Our citizens, as such, have no heredi
tary hostility to it.
The authority of the Papacy never extend-
ed over these lands — never punished rebellious
heretics and subdued opposition to its dogmas
here. Our forefathers were not condemned
by its inquisitions, and burned at its stakes.
We have consequently no hereditary hatred to
it. If we had participated in the bloody
struggles of the Reformation, and had our
ancestors been cruelly punished by its edicts,
we should have inherited a most inveterate a-
version to all its principles and policy. The
memory of illustrious patriots — the sanctity
of their graves — the splendor of their deeds
— would have inspired us with unmitigated
horror of its pretensions. Such is not our
position. If it be opposed, it must be on
other grounds.
2. Our laws afford it equal protection
with all other forms of religion.
The wise policy of our laws is to protect
religion without lending a direct support to it.
In its light, all denominations are viewed
alike. The principle of equality occupies,
among us, the ground of toleration in other
communities, with the additional advantages
that it brings along with it. We would not
10
106 OUR country :
have it otherwise. If Providence has raised
no natural barrier against false systems, it is
no province of government to do it, unless
political objects are directly associated with it.
To call in such secular aid to put down reli-
gious heresy and corruption, is tacitly to
acknowledge the ineffectualness of moral
means. Should the end be thereby gained,
there is certainly no homage paid to the
potency of truth.
The policy of putting Popery, so far as
civil law is concerned, on a level with other
forms of religion, has become so apparent,
that where it was once high treason for one
of its prelates to be found, the whole country
is now open to them.
The liberality of the American constitu-
tion secures to Popery the same rights and
privileges that are regarded in other forms of
religion.
3. It does not scruple to employ its subjects.
in then political relations, to effect its ob-
jects.
Proof of this assertion is found in the
course of Bishop Hughes, of New- York. No
one can mistake the signs of the times in this
particular. If the sacred Scriptures are to be
banished from common schools, or school
funds to be drawn off to sustain their secta-
rian projects, they are bold to use their church
members to accomplish it ; and Prelates have
ITS DANGER AND DUTY. 107
no objections to inflaming their passions to
promote it. Where is the security that the
same principle will not be soon applied to
more extended matters ?
4. The want of union among Protestants,
in opposition to Popery, cannot but advance
its interests.
The division of the Christian church into
different branches, seems to be best calculated,
in the present state of Christianity, to exhibit
and increase the Redeemer's mediatorial
glory. The design of Revelation is more to
secure unanimity of faith and love, than
sameness in opinion. The bond of union, as
announced by Jesus Christ, consists in holy
affections, and is fully capable of answering
all the designs contemplated. To attempt
unity on any other foundation, is to pursue a
plan for which we have no sanction. The
only value of intellectual agreement, is sym-
pathy, but if that sympathy can be secured
by devout affections, as the New Testament
warrants us to believe, we are under no abso-
lute necessity to resort to mental uniformity.
Distinct as the prominent Christian deno-
minations are from each other in certain minor
peculiarities, they generally harmonize on all
essential points ; and consequently, there is
no formidable barrier to prevent them from
combining against errors, inconsistent with
the cardinal principles held by all evangelical
108 OUR COUNTRY '.
believers. It is only when unimportant sen-
timents are magnified — when peculiarities
lead to bigotry — that this combination is ren-
dered difficult. Such sectarianism is not the
unavoidable effect of intellectual diversity : it
springs from other causes, having its seat in
the heart, and deriving its sustenance from
a morbid imagination.
The devotion of our respective denomina-
tions to their principles and organizations, has
unhappily interfered with objects of universal
Christian interest. It has blinded the religious
mind of the country too much, and restrained
that zeal which otherwise would have been
consecrated to more extensive enterprises.
So intent have we been on our own individ-
ual success, that the enemies of spiritual reli-
gion have taken advantage of the apathy, and
used all means and measures to gain firm root
in our soil. The same cause checked the
progress of the Reformation. Theological
opinions divided the great Protestant commu-
nity. The virtue of the sacrament formed a
subject of dispute, and free grace awakened
dissensions. Creeds became symbols of parties.
Sects arose. Jealousies were enkindled.
The Papacy ceased to be the object of com-
mon attack, and it was Protestant versus
Protestant. One army was separated into
several armies, and brother opposed brother.
Had the warfare been continued on the prin-
ITS DANGER AND DUTY. 109
ciples that commenced it, we cannot but think
that the results of the conflict would have
been much more adverse to the Papacy.
We are now suffering in this very way. The
example of the Reformation points out the
bad effects of such policy, but its lesson is not
properly respected. Let facts speak for
themselves. New-York has an organization
to oppose Popery. Philadelphia lately formed
an American Protestant Association, and pub-
lished a most valuable address on the subject.
Baltimore had a similar society, but we believe
it has died away. We have no strong and
general union — no consolidation of talent —
no resources of wealth — to expose the evils
of Popery. Individual ministers are exerting
their influence against the system, but indi-
vidual energy is hardly competent, in its iso-
lated character, to effect such a vast object.
If this condition of things continue, we must
not be astonished at the future spread of Anti-
christ.
5. The marked unwillingness of the Amer-
ican Press to expose the pernicious tendencies
of Popery.
We allude to the newspaper press of our
country. With some few praiseworthy ex-
ceptions, it is silent on this all-important sub-
ject. It will rarely admit articles designed to
show the true merits of the case. It fears
prejudice, and dreads the loss of patronage.
10*
110 OUR COUNTRY I
Our newspaper press is a means of wonder-
ful power. It is ever in contact with popular
mind, forming the opinions and determining
the conduct of immense numbers. A large
part of our population, prevented by daily
business from extensive investigation and close
study, derive their sentiments from its pages.
We have here one paper for every 10,000 ;
while in Europe, there is but one for every
106,000. The two States of New-York and
Massachusetts, with a population of 3,000,000,
have more newspapers than Great Britain,
with a population of 25,000,000. If this
mighty engine of usefulness were properly
directed, it might confer the highest benefit
on the religious interests of the country ; the
tendencies of Popery would be revealed to
all ; and our citizens would be guarded against
its insidious approaches. The secular and
political aspects of the system might be most
properly discussed, statedly and earnestly, by
it. Viewed in connexion with government
and society, it is unquestionably a fit subject
for most accurate and patient examination ;
and if the newspaper press continue to fail
in the discharge of its duty in this particular,
it must be regarded as falling far short of its
imperative obligations to the country. We
do not ask its discussion of the religious mer-
its of Popery — but we do ask its presentation
of the political doctrines that constitute a
ITS DANGER AND DUTY. Ill
vital portion of it. We have a right to expect
this from it. Circumstances have made it
one of the defenders of our liberty, and as
such, we are entitled to its support.
6. The policy of Romanists will enlarge
its influence.
The advocates of the Papacy have recently
shown their usual tact in identifying them-
selves with certain popular movements. So
long as the temperance enterprise was strug-
gling for existence, and met by determined
opposition, we beheld them withholding their
influence from it ; but lately, they have dis-
played uncommon zeal in its promotion. We
have no objections to such efforts. If St.
Paul could rejoice even when the Gospel was
preached from false motives, so we can rejoice,
if a good cause is advanced by the exercise
of principles that are not abstractly commend-
able. One fact is certain — Romanists have
carried their religion into the temperance
movement. The pledge has been received
before the altar and at the hands of Priests ;
the solemnities of the church have been em-
ployed to identify it with their superstitions.
A movement of a social character — a move-
ment on general principles — cannot, with any
shadow of justification, be associated with
sectarian forms and bigoted exclusiveness.
The success of the enterprise did not demand
it. The honor of religion did not require it.
112 OUR COUNTRY :
Commenced and extended by other means, it
could have been supported and consummated
without such selfish and objectionable resorts.
Similar remarks might be made respecting
their charities and hospitals. Every such
instrumentality is connected with the church,
and used to strengthen its institutions. Above
all things, we fervently desire the abiding
presence and anointing influence of Chris-
tianity in such great and good undertakings,
but that is widely different from sectarianism,
7. Whatever causes (end to decrease spirit-
ual Christianity in the Protestant churches,
will also tend to increase Popery.
The history of Christianity in the United
States, is a history of exceeding interest.
Separated from the old world, it was intro-
duced into these uncultivated wilds, that it
might be freed from superstition and deliv-
ered from hierarchical opposition. It came
hither to redeem its ancient name, and recover
its ancient glory. It was not an age of mis-
sions, and yet the missionary spirit was inti-
mately associated with its early diffusion by
our forefathers. It was not an age of advanc-
ed knowledge, and yet the great truths of
religion were perfectly comprehended. Pro-
vidence has signalized the history of Chris-
tianity among us. Amid the perils of the
Revolution— amid later struggles— amid fluctu-
ations in trade — amid the unsettledness of our
ITS DANGER AND DUTY. 113
population — we have been singularly preserv-
ed in the faith of the Gospel. A reviving
influence has gone abroad frequently from the
Holy Ghost. Witness the great work in the
days of Whitfield and Edwards — the exten-
sive revival in 1800 — and the gracious sea-
sons experienced from 1828 to 1841.
It cannot be disguised, however, that our
national Christianity has serious obstacles to
overcome. False doctrines abound. Formal-
ism threatens us. Enthusiastical and fanatical
sects are continually springing up, and entrap-
ping the unwary. Education is too often
divorced from religion. Our public men have
too little fear of God before them, and our
Sabbaths are shamefully violated. The
chastening hand of Heaven falls heavily on
us again and again, but we continue unmind-
ful of the Divine sovereignty.
The popularity of religion in our country,
exposes the churches to enervating influences.
The line between the children of God and
the children of the world, is not sufficiently
marked : and the spirit of fashionable folly is
too frequently seen in the professed disciples
of Jesus Christ.
We regard these as growing evils. They
are becoming worse and worse. The una-
voidable effect will be, the degeneracy of the
churches, and the diffusion of a meagre and
superficial Christianity. Such a Christianity
114 our country:
will never suit us. The rapid growth of the
nation — the speculating spirit of the times —
the ardent love of novelty — demand the
presence and power of evangelical piety in
its noblest and holiest forms. If true Chris-
tianity loses by these means, Popery will
gain. Its constitution and provisions are
adapted to a corrupt age. It can dispense
with high degrees of spiritual attainment. A
defective Protestant can readily be converted
into a good Catholic. How did Romanism
rise? It sprung from a worldly-minded, en-
feebled, secularized Christianity.
Let us not overlook this fact. A commu-
nity has in its midst a degenerate Christian-
ity — the form of godliness, without the life —
the shadow without the substance. It must
have some kind of religion, it cannot cherish
one of entire devotion to God, it hastens into
the embrace of Popery. The transition is
easy and rapid. Have we not seen it ? Have
we not mourned over it ? Let the American
churches then know, that if elevated religious
experience is not realized we open the way
for the triumph of Popery.
ITS DANGER AND DUTY. 115
CHAPTER X.
DUTY OF AMERICAN PROTESTANTS MEANS OF
RESISTING POPERY.
We have a formidable foe among us : its
authority curtailed and its reverence almost
destroyed in the other hemisphere, it now
seeks to establish its lordly sway over our
happy country. A channel has been opened
through which the power of European Popery
may operate on us. Foreign wealth aids it.
Foreign favor smiles on its spread over our
territories. The energy of youth is again
circulating in its system, and the confidence
of success is betrayed in all its movements.
Is this the apostate church that, in the days
of Napoleon, seemed to be finishing its career
of crime ? Is this the faith that, not long
since, was ridiculed by its former friends, and
compelled to resign its favorite measures ? Is
this the remnant of the Dark Ages, deprived
of its finest possessions, and summoned before
the bar of the world to answer for its unnum-
bered outrages ? Is this the church, of which
La Mennais spoke, as having the dust of the
tomb on its silent lips ? Wondrous trans-
formation ! The attenuated hand is covered
with flesh ; the ashes of the sepulchre have
fled ; the mute voice again thunders. The
power and glory of Napoleon are gone :
116 our country:
the power and glory of Papacy begin to re-
turn.
Under such circumstances, we should
endeavor to understand and discharge our
duty.
The first thing to be impressed on our
minds is, that next to the direct spread oj
Christianity itself, we have no duty more
solemn and imperative, than to oppose Popery,
Our fears are not great regarding Infidelity,
It has no vitality — no attraction — no absorbing
interest now. Its claims have hitherto arisen
from its accidental connexion with philan-
thropy and republicanism ; but such claims
it dare not arrogate to itself among our en-
lightened population. Delivered from this
danger, we could wish that we were threat-
ened from no other quarter. Facts, however
painful, must have weight with us. Popery
is undermining our foundations, and we arc-
earnestly called to resist its march. It cannot
sympathize with our institutions, nor tolerate
our Christianity. Every sentiment of patri-
otism, and every principle of true religion, urge
us to oppose its progress. It is no party
struggle — it is no conflict of sects — it is no
war of opinions. It is the perpetuity of pure
and undefiled doctrine — it is the existence of
our altars and liberties, that imparts dignity
and sacredness to the struggle.
The next point to be urged is, that we must
ITS DANGER AND DUTY. 117
not exhibit the spirit we condemn in Roman-
ists. We are not to adopt oppressive mea-
sures. The violence of persecution is to be
carefully and conscientiously avoided. Our
weapons are not to be carnal. If we con
tend for the faith delivered to the Saints, let
us do it in the temper of the Saints. Light
and Love are sufficient. What wonders has
Heaven wrought with them ! The throne of
the Caesars trembled under their influence —
the strong-holds of Idolatry have been over-
thrown by it ! We need no other power.
Omnipotence works through these means, and
Omnipotence will be with us, if we will make
good use of them. Popery has tacitly
acknowledged their potency. It cannot con-
ceal its alarm at the spread of Bibles and
Bible Societies. If the sword of man were
drawn, it might defy it, but the sword of the
Spirit arouses its apprehensions and crushes its
expectations.
Waiving any further preliminary remarks,
let us proceed to notice the means suitable to
be employed in thwarting the exertions of
Papists.
1. We need an effective organization of
Protestant energy.
The principle of voluntary association for
good objects, may justly be contemplated' as
one of the most valuable principles of modern
effort. It affords an excellent exemplification
11
118 our country:
of ami unity ana co-operation of which Kin-
dred feelings make us capable. We require
this external combination in resistance to
Popery. It is an organization ; it is a body.
Nothing human can surpass its admirable pro-
portions, harmonious relations, and effective
workings. Its life operates in every part; its
peculiar spirit animates all its branches. As
the smallest bough of a tree is supplied by
sap from the root, so is the humblest function-
ary in this society possessed of the vital ener-
gy. If we have to combat such an organiza-
tion, we must organize our moral and intel-
lectual forces, or we meet it on disadvanta-
geous ground. Individual effort will accom-
plish nothing considerable. A man is much
more of a man in association with his fellow,
than when isolated. Union will give us con-
fidence. It will encourage and strengthen.
It will place our resources under competent
management, and direct them in the best pos-
sible manner. We want such an organization
at this moment. It would be a demonstration
of sentiment and zeal that would operate
powerfully. So long as we remain without
it, we shall accomplish nothing important in
the work.
2. We are not to act merely on the defen-
sive in this -warfare.
The nature and design of the Christian
church plainly indicate that it was designed
ITS DANGER AND DUTY. 119
to be aggressive in its movements. The idea
of missionary agency, so prominent in its con-
stitution, and so essential to the accomplish-
ment of its destiny, confirms this view of its
office. It is to make war on sin, and to reco-
ver the lost empire of the world to the sway
and sovereignty of God. Have we not here
a great principle ? Is it not the principle that
we are to move against all forms of opposition
to holiness and all inconsistencies with the
glory of Heaven ? If so, we have our duty,
in regard to Popery, detailed therein. Let us
not wait till it reveals its enormities in our
midst ; let us not be idle spectators till time
has given it courage, and success has changed
its modesty into boldness. There stands the
man of sin ; there towers the mystery of in-
iquity ; the reprobation of Earth and Heaven
is on it ; the stern voice of Justice is demand-
ing the blood of martyred millions at its
hands ; one continent calls to the other con-
tinent to avenge its deeds of violence ; and
are we to be indifferent ? Are we to repose
upon our shields, and dream beneath our con-
secrated banner? No, no. Great interests
are hazarded. Great victories are to be won,
or great defeats suffered. One Apostle ori-
ginally betrayed his Lord ; one Church now
endangers all his glory among men. One
serpent led our first parents from the tree of
life to the tree of evil ; let us defend the sec-
ond Eden and guard it from profanation.
1 ; 20 our country:
3. The enormities of Popery should be
fearlessly exposed.
Delicacy would indeed sometimes shrink
from enumerating the more shocking vices
that have been encouraged by this system.
Its violation of social principles would prepare
us a priori to expect such outrages on decent
morality, as have occurred under its protec-
tion, and we are consequently prepared to
believe the records of history respecting them.
Prudence would forbid an indiscriminate use
of these shameful facts, but nevertheless, we
are not to shun their disclosure in a proper
manner. The actual fruits of the system
present the most tangible arguments for popu-
lar influence Abstractions are not suitable
for general use. Discussions of theories are
not profitable to the mass of the people. Com-
mon sense men reason on common sense data.
Here, we have every thing on our side. Here.
we can make converted Romanists testify
against the corruptions of Popery. Here, we
can bring all history to our aid. The usual
course of this controversy has not given that
prominence to these startling circumstances,
tha the exigencies of the case demanded.
Could we fairly and fully develope the sys-
tem, without even hinting at them, we should
rejoice in it, but that cannot be done. The
whole truth should be brought to light. Vio-
lent diseases require violent treatment.
ITS DANGER AND DUTY. 121
4. Special attention should be paid to the
rising generation, and the course of Papists
towards it be narrowly watched.
We have witnessed the anxiety of Popery
to have the Holy Scriptures banished from
common schools, and we have seen its increas-
ing concern to bring the youth of our land
under its fascinations. Can we misinterpret
these intimations ? The light of the past — the
light of the present — shines on them. What-
ever mystery envelops the course of Roman-
ists, we have a clew to interpret it. What-
ever turn they take, we have a sure guide to
follow them. The secrets of their cloisters
are now revealed, and no tact can deceive
us. Let us especially guard the young against
their snares. The curiositv of the youthful
— their sensitiveness to kindness and prone-
ness to iudi^e by outward manifestations
merely — fit them to be the dupes of this
witchery. We must preserve them from these
snares. Our unwearied effort should be to
connect religious principles more and more
closely with daily education, and thus to for-
tify the rising generation against the delusions
of Popery.
5. The power of the Pulpit and the Press
should be fervently and prayerfully directed
against it.
Superstition attaches false ideas to the min-
istry. Enthusiasm clothes it with supernatu-
11*
1*2 '2 our country:
ral abilities. Enlightened religion is free from
both error-. It exalts the ministry, but not
above its rightful position, contemplating it as
a most wise and sacred institution, and yield-
ing due respect to it, for the sake of its Divine
Founder. It has, indeed, great power. The
wonders of the Apostolic age — the wonders
of the Reformation — are nearly allied to it.
If it is set for the defence of the Gospel, how
can it be silent on this momentous subject ?
A delusion, commencing in the imagination,
and extending to the entire mind of its sub-
ject, blinding the whole inner nature to the
suggestions of consciousness and the appeals
of Providence : how can the servant of God
fulfil his duty and pass it by as a thing of in-
difference ? If the Apostles exposed it in
Prophecy, shall it fail to trace the realization ?
Such conduct is censurable. No pulpit should
neglect its exposure.
Providence has granted the Pulpit a most
valuable coadjutor in the Press. It is the
pulpit in another form — it is the ministry
with thousands of voices — it is the ministry
in direct communion with all homes and
hearths — it is the ministry expanded, magni-
fied. The employment of this wonderful
power, is one of the distinguishing marks of
modern Christian responsibility, and we may
say, that it has almost inconceivably increased
our obligations to truth. It is a new element
in duty. It is a new life in the church.
ITS DANGER AND DUTY. 123
If we look at its connexion with mission
operations — if we study its influence in the
hands of Bible and Tract Societies — we are
amazed at the benefits it is capable of com-
municating to the world.
Such an instrumentality should not — must
not — be lost to Protestantism, in its efforts to
destroy Popery. It is just what we want. It
can reach all and enlighten all. Its issues
can bear bad treatment from unfriendly minds.
If they are insulted, they will not be aggriev-
ed. If they are burned, others can take
their places. The call of duty, then, is to lay
creat stress on this means of influence. It
did much for the Reformation ; it may do much
more now.
Unite these two potent agencies — let both
be consecrated by ever-fervent and ever-rising
prayer — and the evil can be arrested. The
benediction of Almighty God is pledged to
them. The zeal of the whole Christian
Church can operate through them, until the
final achievement is made.
6. It is highly important to place this con-
troversy on its proper grounds.
The conflicts between sects are not likely
to excite general interest, and struggles
among parties for ascendency are usually
attended with no small share of odium. No
surer plan could be adopted to defeat the
efforts of Protestants, than to pursue the con-
124 our country:
troversy on party and sectarian principles.
Suppose that we engage in this enterprise as
Presbyterians, Episcopalians, Lutherans, Bap-
tists, and Methodists — suppose that we hold
up our respective creeds, and try Popery by
its inconsistency with them. We lay our-
selves at once open to selfish considerations :
we are liable to the imputation of bad mo-
tives ; we take ground from which our breth-
ren must be partly excluded. Assume the
other, and nobler position : array talent and
tact against it on General sentiments : assail it
as Christians, as Moralists, as Philanthropists,
as Patriots ; adopt " Israel" not " Judah "
or " Benjamin" as the watchword ; and we
take the true attitude. Instead of a contract-
ed field, we have then a broad and ample ter-
ritory before us ; instead of a family " coat
of arms," we have the imposing symbols of
the cross and the sceptre of Jesus Christ, the
Son of God. The human mind, be it remem-
bered, is never so likely to be preserved from
fanatical feelings, as when its sentiments and
affections are controlled by general principles.
Let us be careful on this point, and adopt all
our measures on the sure and extended foun-
dation of common morality, common safety,
and common Christianity. Nothing else befits
such a struggle.
7. Above all. should we feel that, in the
activity and piety of the Protestant portion
ITS DANGER AND DUTY. 125
of America, is found the only hope, so far as
human agency is concerned, of arresting this
great evil.
Popery itself knows no inherent power of
reformation. If it be studied as a political*
scheme, it deprives the people of all check
upon its rulers, and fastens the chains of des-
potism upon them. They have no Magna
Charta — no Bill of Rights — no reserved priv-
ileg s. All identity is lost in the Pope. If
it be reviewed as a religious system, the same
feature stands out prominently before us. It
extinguishes reason ; it claims to represent the
Great God ; and thus destroys every senti-
ment that might lead to resistance. Every
thing in this wonderful polity bears the mark of
a design to cut off all possibility, as far as can
be, of a redeeming spirit issuing forth from
itself. A man may become degraded by so-
cial depravity, and society may be ready to
eject him from its bosom ; but should his sense
of public opinion and moral judgment remain,
there is hope for him. Arguments may arouse
his dormant pride ; tears may soften him ;
conscience may echo the stern tones of Sinai ;
and, the foundation still standing, weakened
though it be, the goodly superstructure of vir-
tue may again be erected. Popery has no
moral sense, no discerning conscience, left in
its subjects. ' It thinks, believes, and acts for
them. It embodies their life in its life. Can
126 our country:
any man show how such a system can give
birth to a regenerating energy ?
The history of the Reformation cannot be
regarded as an exception to the foregoing re-
marks. It was not originated on Papistical
principles, nor conducted on Papistical policy.
Its commencement and consummation were
utterly and thoroughly at variance with the
Church. Peculiar circumstances marked all
its events. The interposition of Providence
was unusually displayed, and resources were
developed that can be hardly expected
again.
The established constitution of the Papacy
affording no hope of its improvement, we are
compelled to look to Protestantism for that
power which will save the world from its
destructive agency. The true light in which
to contemplate Protestantism, is not as the
mere opposite of Popery. It is not a nega-
tive against a positive. Such an idea falls far
short of its real character. Not only does it
present an antagonistic attitude against the
dogmas and devotion of Rome, but it advan-
ces farther, occupying a field peculiar to itself,
and communing with objects that dwell only
in its sacred confines. It sympathizes with
whatever is venerable and august in the Uni-
verse. It shines with the radiance of heavenly
Christianity. It reveals glories, with which
Popery has no connexion. It has a sphere,
ITS DANGER AND DUTY. 127
where it is solitary and alone — where no rival
can enter — where its fellowship is unmarred
and undisturbed.
The welfare of society and the honor of
Christianity, are committed, as a divine de-
posit, to its guardianship. Precious memories
and sublime hopes cluster around it. The
great elements of purity and power are in its
doctrines and precepts ; and on us, as its sup-
porters, devolves the duty of executing its
sacred trust.
CHAPTER XL
CONCLUSION.
The present condition of Popery in our
country warrants the belief that, as yet, it is
perfectly manageable by Protestants. If its
power be augmented among us, it must be
chiefly owing to our indolence. We have
almost innumerable incitements to urge us to
this work.
A general opinion prevails in the Christian
world, that Popery will experience a resusci-
tation of its energies, and again enslave the
human mind. Learned and judicious com-
mentators have held it. Prophecy seems to
128 OUR COUNTRY \
authorize such a conviction. All die signs
of the times strengthen it.
If this is the fact, it becomes an important
and interesting inquiry, whether our country
will probably be the scene of its triumph. To
discuss that point now, would lead us too far
from our immediate task. Our duty is inde-
pendent of such considerations. The revela-
tions of prophecy do not belong to the pre-
ceptive portion of religion, and are not design-
ed to be a ground of action. The line of
duty is drawn much more clearly than the fin-
ger of prophecy is accustomed to mark.
Whatever may be the final issue, we have
high and animating hopes to encourage us to
resist the wiles of Popery. The truth of re-
velation is precious in the sight of God ; it is
a part of himself ; it is his greatest glory:
and "f used properly, must have his benedic-
tion. The interests of pure Christianity are
blending with all our national hopes, and we
begin to see that its emblematic dove must be
honored more than our armorial eagle, if the
heritage of our Fathers be maintained.
Our position is very different from the atti-
tude in which the noble heroes of the Refor-
mation were placed. Every form of difficulty
embarrassed them. Everv kind of terror was
arrayed against them. The magnitude of
Papal power was almost beyond estimation.
It had never failed to crush its opponents.
ITS DANGER AND DUTY. 129
i
The movements of the Albigensians had been
defeated — the lips of Huss and Jerome had
been sealed — and the Lollards had been pros-
trated beneath its gigantic strength. The
© © ©
world was its home. It had its altars among
the vine-hills of France, and the barren
heaths of Scotland. Its temples stood where
the Druid had piled his rude stones, and the
Saxon had worshipped Woden. Its splendid
ceremonies had charmed the senses of North-
ern clans, and captivated the imagination of
Southern Europe. It had crowned Pepin —
honored Charlemagne — and immortalized
Martel. It had decided on Astronomy, and
maintained the sole umpire in law and poli-
tics. It was sovereign at the fireside and
every mart of trade. It was a hero in every
romance and a warrior in every battle f . Jt.
held the keys of Heaven and Hell, i ,\ as
above God. And could Luther and his biave
associates shake it : Armed with divine pow-
er, they made it tremble. The robe of scar-
let was rent ; the mask was torn from the face
of the impostor. Faith triumphed over Dog-
mas. Knowledge vanquished Superstition.
We are much more favorably situated than
they were. The light of modern ages assists
us — the improved state of the world aids us.
The advancements of Biblical science contri-
bute to our intellectual and moral strength. If
we slumber over our obligations, where will be
12
130 OUR COUNTRY \
our excuse ? If so much could be effected
then, what may not be effected now ?
We are not alarmists. We are not the ad-
vocates of strife. We are for peace, where
peace does not compromise principle. The
danger to our civil and religious freedom,
from the designs and doings of Romanism, is
real. No man who properly consults the
facts in the case, can avoid apprehension. I
it to be disguised, that the Austrian Govern-
ment is exerting itself to plant Popery in our
land, and make it predominate over all o v
forms of religion ? Have the argument'- on
this point, so manfully and powerfully i irged
in a series of papers in the New- York ob-
server, been refuted ? Have the movements of
Prince Metternich been successfully lenied?
Have we not had a new plan for Catholic
emigration from the hands of a London Bank-
er, which, if executed, will overrun our
western territory with the slaves of this obnox-
ious and ruinous creed ? Have not the Amer-
icans been driven, in some of our principal
cities, to distinct political organizations to op-
pose the high-handed measures of Papistical
adherents ? Is there no omen in the threats
of Romanists — in their conduct on the school
question — in their boasts that they have alrea-
dy the balance of power ? Is there nothing
in all this ? Men may talk of the change in
the spirit and policy of Rome. Where is the
ITS DANGER AND DUTY. 131
evidence of it ? Where are the acknowledg-
ments of past error, and the pledges for better
actions in the future ? Where are the official
announcements of charity and forbearance
towards heretics ? Every Bishop in the Uni-
ted States is appointed by the Pope, and
sworn to support him. Every priest is under
the control of the Bishops, and bound to be his
agent. Differences and disturbances among
them and their dependent laity, are adjusted
at Rome ; and yet, we are told, that the
Popery of our country is not under the man-
agement of a Foreign Power ! The obliga-
tions of every Romanist to the Pope are infi-
nitely paramount, according to the creed of
the Church, to all civil law r and national rela-
tion ; and yet, we are gravely informed, that
there is no cause of alarm ! One century
before the ascendency of the Roman See over
Europe, was there any thing like the evidence
of such a design as we now have in connex
ion with our own country ? Have we forgot-
ten that the policy of this corrupt Church is
secrecy — that it looks far into the future — that
it matures its plans slowly ? If the devotees
of this unholy faith have so rapidly increased
within a few years as to number Two Mil-
lions, how long will it take them to rival and
exceed the American Protestants ? The
greatest evils of life — the most deplorable ca-
lamities in the history of governments, — are
13 2 our country:
usually the least expected. Our fortunes are
often on the verge of ruin, before we have
suspected it. The slow approach of disease
may be guarded against : the stroke of the
thunderbolt hurries us into the quick embrace
of death.
A faithful examination of the Romish svs-
J
tern, has led us to the conclusion, that it is so
constituted as to be a carnal substitute for true
Christianity. It makes a show of venerable-
ness, and gathers the impressive and awful
around it ; appeals to the sublime and eter-
nal ; professes extreme sanctity, and presents
the symbols of faith with apparent solemnity.
All this, however, is merely external. The
form dazzles ; the spirit deludes. It speaks
the language of Heaven, but the import
thereof is entirely perverted. It elevates the
Cross, but it is the Cross of the corrupt Church,
and not the Cross of the blessed Gospel. It
holds the censer, but the ancient incense
burns not upon it. " Money answers all
things :" for it, the most shocking iniquities
may be committed ; for it. you may ravage
society and offer the most revolting indignities
to the Majesty of the Throne. A priest may
not marry : but according to the law made and
provided in such cases, he may keep a concu-
bine for 12s. 6d. A layman may murder a
lavman, for about 7s. 6d. Such were the ec-
clesiastical arrangements of past times ; such
the ordinations of the Infallible !
ITS DANGER AND DUTY. 133
The popular mind is easily satisfied on
religious subjects. It seldom investigates such
things earnestly and deeply. Popery wears
a fascinating exterior, and ensnares its feeble
judgment and feeble faith. It promises bread,
but gives a stone. It promises an egg, but
gives a scorpion. Assimilated to Deism, in
its avowed denial of the supreme authority of
the one Revelation— assimilated to Mohammed-
anism in its resort to physical means to per-
petuate and extend its dogmas — assimilated
to Heathenism in its idolatry and gorgeous-
ness — it utterly overthrows whatever is high
and holy in the religion of the humble Naza-
rene. It annuls the power of our strongest
instincts. Its own corrupt and morbid im-
agination is the sovereign of the Universe ;
it is above all and beyond all ; it leaves nothing
for any rival to accomplish. Where it has
sway, conscience is no witness against it, and
natural refinement no obstacle to its advance-
ment. The great idea of humanity, and the
infinitely greater idea of Christianity, are alike
metamorphosed by its wonderful influence.
Such is the religious system, so artfully
urged upon the reverence and love of our
countrymen. We are asked to renounce
Protestantism to embrace it. We are promis-
ed in it the original faith, the safe guide, the
unfailing consolation of afflicted and erring
mortality. The blood of sixty-eight millions
13
134 OUR country :
of our race, sacrificed by its unrelenting cm-
elty, crimsons its altars ; and yet, we are im-
plored to render it the admiration of rea-
son, and the homage of praise! The worst
men of the world have been canonized by it :
and we are implored to sympathize with its
morality ! If thev must hare converts, let
Romanists seek them among kindred spirits ;
let them labor among the unenlightened and
uncivilized, where history unfolds not the past,
and prophecy casts no radiance over the
future ; let them retreat from a land, conse-
crated by the presence of a wiser and better
religion. Thev have surely forgotten our
illustrious ancestry. They have overlooked
our noble birth, and our noble birthright. If
thev have disregarded common sense and
common modesty, let them not imagine that
the men of this generation have descended to
a similar degradation.
Exalted above the nations of the earth in
civil privileges, and favored with all physical
advantages, we are bound to improve these
national talents to the spiritual advancement
of Christianity. Our country has been hon-
ored for this special purpose. The highest
value of our liberty is found in the opportu-
nity it gives us to extend the Redeemer's
Kingdom, and hasten the Millennial glory.
Arrayed against all political and religious in-
terests — arrayed against the peace of our
ITS DANGER AND DUTY. 135
homes and the prosperity of our business — is
this amazing scheme of Popery ; condensing
in itself the worst elements of superstition,
and concealing its real designs under the pre-
texts of mercy and benevolence. One course
alone is left to us. It is entire and unwearied
opposition to this ruinous system. One
weapon only is in our hands. It is the truth
of Heaven. One thing only can ensure our
success. It is the blessing of God, in answer
to faithful prayer. Any thing short of this, if
made our trust, is enthusiasm ; any thing
beyond it, is supererogation.
THE END.
THE FOLLOWING SMALL WORKS
HAVE BEEN LATELY PUBLISHED
BY THE AMERICAN PROTESTANT SOCIETY,
143 NASSAU STREET, N. Y.
BOOK OF TRACTS OX ROMANISM : containing the origin and pro-
gress, cruelties, frauds, superstitions, miracles, ceremonies, «fcc, &c,
of the Church of Rome. Carefully compiled from the most authentic
sources, by Charles K. Moore, Rec. Sec. to the American Protestant
Society. Neatly bound, price 35 cents.
STARTLING FACTS FOR AMERICAN PROTESTANTS ; Progress of
Romanism in the United States since the Revolutionary War ; its pre-
sent position and future prospects. 2d edition with additions. By the
Rev. Herman Norton, Cor. Sec. to the Amer. Protestant Society.
Price 10 cents — SI per dozen.
BOOK OF MARTYRS. New edition, with a steel and other engravings.
THE CONVERSION AND SUFFERINGS OF SARAH DOHERTY; il-
lustrative of Popery in Ireland. Neatly bound, price 25 cents.
THE PROTESTANT EXILES OF ZILLERTHAL ; their persecutions
and expatriation on separating from the Church of Rome, and embracing
the Reformed Faith. Price 25 cents.
FOREIGN CONSPIRACY against the Liberties of the United States.
By Prof. Samuel F. B. Morse. Sixth edition, just published. Neatly
bound, price 30 cents.
ROMANISM INCOMPATIBLE WITH REPUBLICAN PRINCIPLES.—
$100 premium, given by this Society, was awarded to the author of
this Essay, out of thirteen competitors, by the following committee,
appointed for the purpose : — Rev. Drs. Gardiner Spring, Thomas De
Witt, Thomas E. Bond. Price 25 cents, neatly bound.
CANONS AND DECREES OF THE COUNCIL OF TRENT; faith-
fully translated from the first edition of 1564 printed at Rome. Price 25
cents.
HISTORY OF THE WESTERN APOSTOLIC CHURCHES, from which
the Romish Church apostatized — and the immortal St. Patrick vindica-
ted from the false charge of being a Roman Catholic. Price 35 cents.
SECRET INSTRUCTIONS OF THE JESUITS. A faithful translation
from the original copy printed in Rome. Price 25 cents.
ftCf* The above works may be had in thinner covers 25 per cent, lower.
THE BURNING OF THE BIBLES— Being a defence of the Protestant
version of the Scriptures against the attacks of Popish Apologists for the
Champlain Bible Burners. — Neat, in cloth, for 18 cents. In stiff wrapper
covers, 12 cents.
A variety of TRACTS, of 2 pages and upwards, useful and instructive
for Protestants and Romanists, may be had at the Depository, as above ;
also,
A NUMBER OF RELIGIOUS PUBLICATIONS.
Pocket, Pew and Family Bibles, Testaments, Psalm and Hymn
Books, fee.. &c.
?&/
/
SEP 4- 1928
