How To Win Romanists

How To WIN ROMANISTS.
BY
JUSTIN D. FULTON, DD.
WITH A SKETCH OF THE AUTHOR
ROBERT STUART MACARTHUR, D.D.

PASTOR OF THR CALVARY B.-\PTlST CHURCH. N. Y.
"And yet shew I unto you a more excellent way. "-I Cor. xti : 3f.
PUBLISHED BY
THE P,\.ULINE PROPAGANDA CO.

255 CARLTON AVE, BROOKLYN, N. Y.
All of Dr. Fultotl's books call be orderea through

your bookseller.
COPYRIGHT, 1898,
JUSTIN D. FULTON.
TO
THE YOUTH OF AMERICA
CONFRONTED BY
L.OST AND UNDONE ROMANISTS JOURNEYING
TO AN ENDLESS DEATH, TO WHOM
FEW SPEAK A~D FOR WHOM
FEW PRAY,
THIS BOOK IS DEDICATED,
IN THE HOPE AND WITH THE PRAYER THAT IT
MAY SHOW THEM HOW TO WIN
ROMANISTS TO CHRIST.
PREFACE.
z:::'HE wonderful experiences enjoyed in all parts

~ of the United States, in much of Europe, in
Great Britain, and for two years in Montreal
and Quebec, have been deemed by friends worthy
of narration, because of a work which is snigeucris,
is attracting wide notice and is engaging earnest
prayer.
The constraining love of Christ is the only
hope of Romanists as of lost sinners everywhere.
For Romanists I gave up home, church, family
and friends, and they know that I love them with
a tenderness born of three months of agony
endured in their behalf, when night and day I
seemed to hear the cry of the lost and damned,
crying for some one to go among them and
preach to them the unsearchable riches of
abounding grace. This Romanists know, and as
a result, for six years I have received only kind-
ness from them and have led many priests to the
Saviour, and have reason to believe that thou-
sands of -Romanists have been delivered from
the thraldom of superstition and have been
6 HOW TO WIN ROMANISTS.
brought into the fellowship of Christ's ennobling

and satisfying life.
The vast majority of those who are engaged
in working for the destruction of the power of
Romanism ignore the promise linked to, "the
revelation of the wicked," that he is "to be con-
sumed with the spirit of his mouth and destroyed
with the brightness of his coming."
This was my hope, when in obedience to God's
call, by action as by profession, I evidenced, that
with Paul, so much as in me lies I am ready to
preach the Gospel to those that are in Rome also.
This book is my harvest sheaf, which I gladly bring
in loving thankfulness for the wonderful protec-
tion and care that has been about me and mine
through dangers seen and unseen.
In the belief that this partially told story may
encourage thousands in homes, in places of busi-
ness and from pulpits, to preach Christ to
Romanists as never before, I send it forth.
The time has come to study Romanism anew.
It changes like a kaleidoscope, though " Semper
Eadem" is its proud boast. Let us rejoice that
it is possible to proclaim the truth as never before.
While it is true that over twenty millions of
Romanists have thrown off the yoke of Papal
superstition, that does not declare that they are
saved. They must have the gospel proclaimed to
them and they must be brought under its saving
and life-giving power, or they are lost for time
PREFACE. 7
and eternity, and the blood of their souls will be
found in the skirts of the garments of the dis-
ciples of Jesus Christ.
The chapter on " God's Special Care and Help"
is not given to prove or even to intimate that I
have been honored more than others with revela-
tions of God's will, but that I have listened to
God's voice, when it apparently was to cost me
dear, and in doing so have been led in ways and
blessed to an extent that will seem surprising to
those only, who have been unwilling to hear and
heed the voice of Him whose secrets are confided
to those who fear Him.
Encouraged by such help, this book is sent
forth in the hope that it may continue to help
banish Rome from America and make this
IMMANUEL'S LAND.
JUSTIN D. FULTON.
255 Carlton Ave., Brooklyn, N. Y.

CONTENTS.
Preface, 5-7
Sketch of the Author's Life, II-53
CHAPTER I.
God's Special Care and Help,
CHAPTER II.
Encouragement to Work for Romanists, 99-128
CHAPTER III.
The Romish Catechism the Feeding
Ground of Error. 129-142
CHAPTER IV,
Can We Hope for the Conversion of
Romanists? - 143- I 59
CHAPTER V.
Tell the Truth About Romanism, 160-202
CHAPTER VI.
The Fight in Rome: Is Satolli for Us? 203-216
CHAPTER VII.
Auricular Confession, Not of God, but
Man, and the Curse of the World, 217-233
IO HOW TO WI;-.l ROMANISTS.
CHAPTER VIII.
Auricular Confession-Its Origin and
Character, 234-244
CHAPTER IX.
Auricular Confession a Hindrance to
Salvation, 245-256
CHAPTER X.
Papal Infallibility a Deception and a
Snare, 257-287
CHAPTER XI.
Truth to Tell Romanists, that They May
be Saved, 288-324
CHAPTER XII.
Mariolatry a Rejection of Christ, -
CHAPTER XIII.
Nunneries Prisons or Worse, 348-397
CHAPTER XIV.
Is Romanism Good Enough for
Romanists? 398-415
SKETCH OF THE AUTHOR'S LIFE.
BY
REV. ROBERT S. MACARTHUR, D.D .•
Pastor of Calvary Baptist Church, New York.
\ IHEN this sketch was written, great meetings

W were being held in several languages and
countries to commemorate the wonderful
life and work of MartinLuther, Again the story
was told of "the lone monk who shook the world,"
and the hearts of Protestants caught, the world
over, the inspiration of the hour. The story can-
not be told too often. It is well that the brave man
of the sixteenth century was brought out of the
gathering mists of the past into the clear light of
this busy and practical nineteenth century.
Luther is entitled to all the honor which the
celebration of the four hundredth anniversary of
his birth may bestow. Great nations joined
hands across the sea as they gathered about
Luther's cradle. Luther was not the great
theologian of the Reformation; Calvin was that.
Luther was not even the great theologian of
Germany; Melanchthon was that. Zwingli, also,
has his place among the great thinkers and

writers of that period. Luther understood most
thoroughly his own place and work in that great
movement. He described his work when he
said he was "born to tear up the stumps and
dead roots, to cut away the thorns, and to act as
a rough forester and pioneer." One of our
religious newspapers quotes Dr. Julius Kostlin's
interpretation of Luther's name; it is claimed
that originally it was Luder, also Ludher and
Leuder. "The present form we first find pro-
ceeding from Luther himself, after he had be-
come a professor at Wittenberg, before he
entered on his Reformation controversies, and
from him first the other branches of the family
adopted it. The name is equivalent to Lothar;
which, according to its etymology, means one
who is distinguished as a leader." Luther was
worthy of his name. He was the great popular
leader of that great movement. Neither Melanch-
thon, Calvin, Zwingli, nor any other man of that
day could have filled that place.. Without him
there might never have been a Reformation. In
him was a wonderful combination of great qual-
ities. His task was gigantic, he was a giant.
For this leader of men the world does well to-day
to thank God.
But Luther carried with him into Protestantism
too much of Romanism. Perhaps this was
inevitable; it is, however, none the less hurtful.
The old conflict rages still. If ever a work
against Romanism was opportune, this by Dr.
Fulton seems to be. Not all men can serve the
truth in this way. For many reasons this writer
could not. Therefore he ought not to make the
attempt. God gives "to every man his 'Nark."
One fells the trees; another sows the seed; a
third reaps the golden grain. Martin Luther had
his work; Erasmus, Calvin, no one else could do
it. Justin D. Fulton feels himself called to this
form of defending the t I'll th , "To every man
his work;" In his broad sympathy, tireless
energy. tender affection, rich humor, sometimes
severe fidelity, intense convictions and brave,
bold utterance, Doctor Fulton is not unlike
Luther. Like the great leader, Doctor Fulton
kindles other souls with the flame of his burning
zeal; like him he considers that he cannot re-
main silent, but must speak and act, because
moved upon by a divine energy. Out of these
convictions has come this attempt to lead
Romanists to Christ. Into the glowing enthusiasm
of that Lutheran anniversary period Doctor
Fulton entered, telling again of the old enemy,
and suggesting, as the means of victory, the
Word and Christ of God.
Another in fluence prepared for the reception
of this volume; Rome has recently sent among
us at least two able, artful, and insinuating men,
to win Americans to the dogmas of the Romish
Church. Rome has always shown wisdom in the

choice she makes of the men who do her work.
One of these men, Monsignor Capel, at least,
was chosen, doubtless, with much deliberation.
He came here confessedly to make converts to
his church. His plans were carefully devised.
His approach was industriously heralded.
His addresses were skillfully prepared, care-
fully delivered and widely reported. Dr. Fulton
boldly confronted this man. Many of us
doubted his wisdom, even though we admired
his bravery. It is apparent, however, that
numerous and important results justify the course
he pursued. Certain it is that the influence of
this foreigner is much less than Protestants
feared and than Romanists hoped. Let us march
into the coming conflict, as Luther went to the
diet at \Vorms, singing, "Ein feste burg ist
unser Gott." Let us stand beside him, as he
stood there, while each with him shall say: "I
neither can nor dare retract anything, unless
convinced by reason and Scripture; my con-
science is captive to God's word. Then I take
my stand. I cannot do otherwise. So help me,
God. Amen!"
Readers to-day, more than in any former
time, desire to know something of the personal
life of the authors whose books they read.
In harmony with that desire this sketch is pre-
pared.
SKETCH OF THE AUTHOR'S LIFE. IS
BIRTH AND YOUTH *
The Rev. Justin D. Fulton, D.D., was born in
Earlville, Madison County, N. Y., March rst,
1828. His father, Rev. John 1. Fulton, was
descended from North of Ireland stock, and his
mother, Clarissa Dewey Fulton, found a birth-
place in Great Barrington, Berkshire County,
Massachusetts, and was heir to many of the
shining qualities of the Puritan element. In
1836 he removed with his parents to Brooklyn,
Mich., and at the age of eleven united with the
Baptist Church.
Ministers in Michigan, as a rule, were poor,
and the father of the subject of this sketch was
not an exception. He offered his son his time,
but could not promise him other help. When
eighteen years of age, the son, who up to this
time had studied as best he could when not em-
ployed on the farm, hung up the harness one
night, and on not taking it down next morning
was asked the reason why. "Am going to col-
lege ~" "How?" "Don't know, but I start this
morning." At once he began preparations, and
in the fall of I 847 entered the University of
Michigan, and remained there three years, pay-
ing his way by working for his board during
* For some of the following facts I am indebted to the

sketch in the .. Contemporary Biography," New York, but
many other facts appear for the first time.-R. S. M.
16 HOW TO WIN RO:VL\:\lSTS.
term-time and by selling books in vacation. At

once he took a foremost position. In his Junior
year he was elected president of the college lit-
erary society, an honor generally reserved for
students of the Senior Class. In his fourth year
he entered the University of Rochester, that he
might take Hebrew and be ready to enter the
Theological Seminary in advance. He was grad-
uated from the University of Rochester in 185 I,
and, entering the Theological Seminary, he re-
mained through a part of the second year, when,
urged by the Rev. Spencer H. Cone, D.D., and
William H. Wyckoff, LL.D., to take charge of a
Bible Union paper in St. Louis, Mo., he went
there in December, 1853. The paper sprang into
a large circulation.
Then he began the publication in the paper of
the " Roman Catholic Element in American His-
tory." His attention had been called to the fear-
ful character of the Papacy by reading, when a
youngman, John Dowling's" History of Roman-
ism." In 1852 the terrible persecution of the
Madiai family in Italy arrested public attention.
A public meeting had been called in New York
to sympathize with the persecuted and oppressed
of Italy. The eloquent Doctors Bethune, Hague
and others had spoken in such a marvelous way,
and with such burning words of sympathy for
the oppressed, that the heart of the student
caught fire.
SKETCH OF THE AuTHOR'S LIFE. 17
Kossuth had swept through the land like a

blazing meteor. The downtrodden were de-
scribed by him; their woes were painted in
colors of living light. All this inflamed the
heart of the young student. He spoke in the
Literary Society in such a way that general atten-
tion was attracted to him, and when Archbishop
Hughes defended persecution, the students
framed a paper asking him to read in public a
reply to the lecture of John Hug-hes, Archbishop
of New Yurko This started him on the invcst i-
gations which resulted in the book already men-
tioned, In St. Louis he found a city given lip to
the idolatry of Rome. A description of its con-.
dition is given in "The \Vay Out," a book pub-
lished by The American Baptist Publication
Society, descriptive of the life he led, and of
~ome of the work achieved while in the great
Western gateway. In the introduction to that
book he avows his faith in this strong language:
"This is God's world, and they are cowards
who sit idly by and refuse to work, under the
conviction that Satan is to have it and that Rome
is to rule it. It is needful that the people of our
land pluck up courage and be faithful to the trust
reposed in them, their liberties to defend and
their' Bibles to preserve, that their children may
be saved from the degrading influences of super-
stitionand converted to the service of God and
made useful to their country."
18 HOW TO WI~ ROMA~ISTS.
The city of St. Louis, he saw, was a Romish

town. The press, the wealth, the social power,
all sided with Rome. It was profitable in a bus-
iness point of view to bow the knee to Baal. It
was hazardous to stand up for God. It is not
difficult to see in the Edward Hervey of the book
the Justin D. Fulton of the world. His" Roman
Catholic Element in American History" at once
arrested attention and excited opposition. Its
ringing words called attention to the man, and
twenty-four men and women, meeting in Biddle
Market Hall, having had their attention directed
to him, invited him to preach for them.
It was to him a providential call. Up to this
time, as a preacher he had never been a success.
In college and in the Theological Seminary he
was seldom asked to supply a pulpit, and when
he did so his efforts gave little promise of hi',
subsequent career. He loved to preach. ~
tried to preach, but the characteristics which
T.
made him a success as an editor interfered with
his success as a minister. He was bold, radical
and outspoken. young editor had given
himself to the ministry years before, provided
God opened the way. N ow that the door was
opened he entered it with avidity. The commit-
tee in charge of the paper objected to the arrange-
ment. The editor replied, " I believe that I am
called to preach the Gospel. If editing your
paper interferes with this duty, I can give up the
SKETCH OF THE AUTHOR'S LIFE. 19
paper, but I will not give up the ministry." He

began to preach with great acceptance to the
people, and with unalloyed pleasure for himself.
At once he struck Romanism hard blows in the
pulpit. It cost him dear. In 1854 the Know-
Nothing riot came. His life was threatened.
His position on Romanism, which he pictured as
an intolerable despotism, gave him the sympathy
of very many of the people. The true and the
tried stood together in the town. In ,!'ISS the
church became so large and the paper so impor-
tant, that Rev. James Inglis, of Detroit , came
and took the pastorate of the church, becoming
assistant editor of the paper, while the editor of
the paper remained associate pastor of the
church. This was in April. In May, at Pal-
m.xra, Mo., the stockholders of the paper met,
atll it was resolved" that it is not enough that
the editor of the Gospel Ba1l1lCT be a gentleman
and a Christian; he must believe that slavery is
right per se, and defend it." One man born in
New Hampshire, voted for the resolution;
no one voted against it, and the resignation of
the editor was offered and accepted. The com-
mittee in charge of the paper lived in St. Louis.
The editor-elect, in his first issue, made an
attack upon the man who built up the paper; the
committee saw it, stopped the press, confiscated
all published, and never permitted an issue of the
.-
Gqspel Banner under the new regime. The turn-
ing point in the life of the editor was reached.

Years before he had vowed that he would preach
if God would open the way. Now invitations to
enter one of the most successful law firms of St.
Louis, and to become the literary editor of one of
the brightest daily papers in the city, were re-
ceived. For six hours, while stripped of property,
this young man kept in his room, questioning
what he should do. The vow made years before
under the shade of an oak tree, came to his mem-
ory. He declined the offers, and, almost penniless,
turned his back on this city of his love, accepted
the invitation of his brother, Dr. S. J. Fulton,
then residing in Toledo, Ohio, to make his house
his home, until he had prepared for the press
"The Roman Catholic Element in American
History," and while engaged in this work re-
ceived an invitation to supply the pulpit in Satf-
dusky, Ohio. The result was a call to the
church and the securing of a helpmeet in the
person of Miss Sarah E. Norcross, who for
twenty-seven years was the companion of his life
and the mother of his four children, and went to
her rest in April, 1883, and in July, 1884, Mrs.
Laura, for seven years the widow of Deacon John
G. Whipple, the friend who closed the eyes in
death of his first tenderly loved wife, became his
helpmeet, counselor and assistant in his arduous
work. In Ohio he worked like a Titan; several
churches in the Huron Association were re-
SKETCH OF TIlE ACTIlCJR'S LIFE. 21
vived under his leadership, and the church in

Sandusky passed from feebleness to strength.
Because of the lake winds he lost his voice, and
this compelled his removal to Albany, N. Y.,
where in 1859 he became pastor of the Taber-
nacle Church and spent the ensuing four years in
a very successful ministry. In December, 1863,
he was for the third time invited to the charge
of the Tremont Temple congregation in Boston,
Mass., and the church having complied with his
conditions, he accepted their invitation and
labored in this field nearly ten years. 11is suc-
cess in Boston was immediate a11<1 its result
wonderful. The Union Temple Church was
formed by selecting twenty-five members from
the Union, and twenty-five members from the
Tremont Temple Church. The Union was blessed
of God. During his ministry the membership
increased to upward a thousand, and the income
reached twenty-three thousand dollars. He was
a universally recognized force in the ministry.
He always felt and acknowledged that he was
under great obligations to the brethren of large
plan, fervid piety, and devoted zeal, who labored
instant, in season and out of season, to make the
enterprise a success. The Temple. where the
services were held, is centrally located, and is
one of the best-known buildings, as it is one of
the most popular places of resort in the city. Its
Sunday services drew crowds anxious to hear Dr.
22 HOW TO wix RO"lA:\ISTS.
Fulton's fervid utterances, and the fame of the

pastor as an eloquent and stirring preacher of the
Gospel to the people extended far and wide.
Few strangers ever remained any length of time
in Boston without paying at least a single visit to
the Temple.
Here, as in Sandusky and as in Albany, he
took a prominent position in exposing the errors
of Romanism, and in striving to bring Romanists
to accept of the offer of salvation. His success
deserves to be studied. There are those who
seem afraid to agitate. this question of Romanism
lest in some wayan unpleasant feeling be engen-
dered in the community. Doctor Fulton'sexperi-
ence is the reverse of this. Father Hecker, the
Paulist priest, came to Boston and lectured before
large audiences, claiming that this country was
soon to be under the rule of Rome. His figures
and his presumption made a strong impression
upon the community. Doctor Fulton preached
the sermon, "Romanism a Plague, if Not a
Peril." The effect was instantaneous. The
boasted pretensions of the priest were exploded,
and it became one of the sayings of the town,
heard on horse-cars, in hotels, everywhere:
" Bah t Ramanisni is a plague, not a peril." The
sermon was printed by the American Tract
Society, and very large editions were scattered
broadcast over the land. Ten or twelve sermons
followed. Priests and their followers came to
SKETCH OF THE Al1THOR'S LIFE. 23
curse, and some of them went away to pray. As

a result, many of his warmest friends in Bostou
are Roman Catholics.
In 1873 Doctor Fulton came to Brooklyn, NY.,
to build a People's Church, and after many years
of toil enjoys the support and confidence of the
people without regard to class or condition.
Brooklyn, with its population of nearly a million of
souls, is essentially a city of the people, and in it
is an admirable opportunity for doing this work.
Doctor Fulton broug ht to the undertaking a ripe
experience and a settled purpose. l l e entered
upon it with all the force and vigor of a healthy
manhood, a strong will, and a heart warmly
responding to the popular need. Had he been a
weaker man physically he might have found it
an arduous labor. As it was, possessing a magnifi-
cent physique, it afforded him delightful exercise
in which the yearnings of his heart found the
happiest realization. The movement bore the
stamp of the man from the outset.
It partook, in a degree, of the magnetism of
its originator, and evinced a vitality which
showed it was destined to wrestle successfully
with all obstacles, and live, increasing in useful-
ness with time, and honestly and ably aiding in
religion's holy work. Into the work of founding
this People's Church Doctor Fulton threw his
whole soul. It was with him a labor of love in
the highest, purest sense; his sympathy, always
24 HOW TO WI.\' RO~L\.\'ISTS.
with the people, found a delightful exercise in

providing for their spiritual needs, and in fur-
nishing them an ideal Christian Church-one to
which the humblest might come, " without money
and without price," and learn the beautiful
truths of the Gospel. Dr. Fulton is an able
writer, and has published a great many works
and pamphlets, principally on religious subjects.
Among the more notable of his works are the
following: "The Roman Catholic Element in
American History," already mentioned; "Life
of Timothy Gilbert, the Founder of the Tremont
Temple" (Boston); "The True Woman," "The
Way Out," "Show Your Colors," "Sam Hobart,
the Railroad Engineer," "Why Priests Should
Wed," "Washington in the Lap of Rome," "The
Fight with Rome," "Spurgeon Our Ally," "Is
it Mary or the Lady of the Jesuits?" have fol-
lowed. A tract from his pen on the Sabbath, has
had a circulation of over one hundred thousand
copies. In all the great reforms of the day he
takes an active interest. His voice is one of the
strongest in the land in urging temperance, and
his pen has done noble work in connection with
this reform. As a lecturer Doctor Fulton en-
joys an extended and deserved fame. He seldom
ignored his church duties for service in the lec-
ture field, and never, excepting at the call of
patriotic duty, or to do a needed work. Previous
to beginning his labors in Brooklyn he had a
SKETCH OF TilE ACTIl()\z'" LIFE. 25
wide reputation in New England as a brilliant,

magnetic and forcible speaker on temperance and
other reforms, and this was increased by his
subsequent experience in the South. The sub-
ject he chose for presentation in the lectures
of this Southern trip, was the duties of citizen-
ship, which he ably set forth in a discourse
entitled "The American of the Future: Shall
He be a Partisan or a Patriot?" It was the
endeavor of Doctor Fulton in this lecture to
recall attention to the patriotism which distin-
guished the people in the days of Washington.
glance at the perils which gro\V out of partisan-
ship, and inquire what can be done to help the
growth of an American who shall compass the
interests of the entire nation in his love and
work; not to advance one section at the expense
of another, but to enable the people to fulfill
God's great purpose in building a nation that is
to bless mankind. Other lectures of his, which
have excited the most favorable comment from
the press, are entitled, "\Vitnessing for Truth;
the Overthrow of the Papacy," "The Perils and
Possibilities of American Womanhood ," "Bis-
marck and the Conflict in Europe," "The Force
that Wins," "\Vhom Shall We Trust?" etc.
These lectures show Doctor Fulton to be a vigor-
ous thinker, an excellent word-painter, and pos-
sessed of a fine sense of humor. His illustrations
are mainly taken from life, and enchain the
26 HOW TO WIN ){o:'lL\NISTS.
attention even of those opposed to his deductions.

He speaks rapidly, "but his sentences are power-
ful and caustic, and are generally aimed at a
given point, which they inevitably reach."
Always an industrious student, his ability in
scholarship is enlarged and thorough, while his
gifts as an orator and writer are of that original
and splendid kind which cannot fail to command
attention.
AS A PASTOR.
In all his pastorates he has labored with great

success, constantly widening the scope of his in-
fluence and the bounds of his fame. Peculiar,
marked, and effective in all his characteristics,
'whether of the mental or physical nature, he
occupies a position at once of prominence and
power. For religion and reform he is eyer a
zealous champion, doing battle on every hand
without fear or favor. With a conscience keenly
sensitive to the demands of duty, he has the tal-
ents, courage and energy which make his effort
successful in whatever direction he feels called
upon to devote them. Doctor Fulton believes
the Gospel of Jesus Christ with all it implies,
and in this lies the secret of his radicalism. Prin-
ciple rather than policy rules him, and he finds
in a "thus saith the Lord" the highest motive
and the most imperious command. His heroic
conduct in St. Louis, at one of the most critical
periods in American history, was based on this
SKETCH OF THE ACTliOR'S LIFE. 27
principle, A regard for it placed him among the
opponents of Spiritualism, when the story of the
Fox Girls and "spirit rappings" were turning the
heads of so many Christians. In Albany, though
he preached Christ and gathered a strong church,
he became a power in the city as the enemy of
slavery and the foe of a conservatism which he
felt was paralyzing the energies of some of our
best men. He arrived in Boston when the war
was at its height. Theodore Parker, as the
avowed advocate of anti-slavery and as the foe of
the Christian system, had made himself a mighty
power. So successfully had he stirred the anti-
slavery sentiment in the bosoms of men, that
many ministers were found who openly declared
that they would rather trust themselves with
Parker's faith in the hands of God than with the
lives of some Doctors of Divinity. Fulton saw
his duty clearly, and never swerved. Fidelity to
Christian truth made him the foe of Parker,
though regard for the rights of humanity made
him eloquent in defense of the principles of
human liberty which Parker advocated. "Unlike
many clergymen about him, he used discrimina-
tion, and,. true to his character, accepted the
wheat while he rejected the chaff. He was called
"orthodox to the backbone." As Bishop Haven
said: " He understands the enemies of orthodoxy
and knows how to handle them. He preaches
Christ crucified-to the anti-sacrificialists a
28 HOW TO WI~ RO:\IA~ISTS.
stumbling-block, and to the skeptically wise

foolishness; but to them that are saved of both
these classes and of all others, Christ, the power
of God and wisdom of God. His success is due
to a threefold cause. First, faith; he believes
the Gospel with all his heart, mind and strength.
He discounts no letter of the word of God. It is
all yea and amen in Christ Jesus. He is thor-
oughly convinced of the total depravity of the
human soul, its need of the provisions of the
atonement, of the work of the Spirit, of the bless-
ings of salvation here and hereafter. This makes
him a bold preacher of righteousness. No in-
ward conflict troubles him: of the divinity of
Christ and the Gospel he is fully persuaded.
Second, his heart is in his faith. He enjoys the
experience he proclaims. He is not only a Gos-
pel believer and preacher, but he knows how to
make others interested. Some men are warm-
hearted, but fail to warm other hearts. Not so
with Dr. Fulton. No one can hear him with-
out being interested. He draws his hearers unto
him. They may scoff, may criticise, may con-
demn, but they listen. The third and not least
reason of his success is the adaptation ?f his mes-
sage to the hour. He knows, as but few minis-
ters, how to preach the Bible in telegrams. He
holds the mirror of passing events, not up to
nature, but up to nature's God. who is Christ the
Lord. He makes every current breath blow the
sails of the Gospel ship. This makes him a

thoroughly live preacher. There is no dead
wood about his forest. Everything is fresh and
green and growing. Young people go to hear
the deeds of the hour put into Christian hope.
He is sure to point the daily act with a Scrip-
ture text and a Christian explanation. Tem-
perance, European w«, Papacy's fall, every-
thing- ;q;oinj{ is made to illustrate the faith of
Christ. This make-s him a (Tnter "r (kl,;ltc.
Men never discuss th"r"lI,:hlv <11';111 i."i';lles fir dead
men. They III II st h.,\'C t lu- l,f'(·;,til 'Ii 111<: in
t.hcm , n .. matter what elsc t hc v lack. "I' t h.. v :,1'('
l iu ru«] from talk and thought. l lis frc',h!ll:SS
bro.u hes contentiun. He speaks hi." mind and
his antagonists speak theirs. He is, of course. a
strong Baptist. He could not be any other if he
was one at all. He is opposed to open commu-
nion and of whatever he deems of anti-immersion
tendency. Yet his heart knows no sect, and no
more genial or~eordial spirit exists in the world."
He is a man of remarkable courage in his convic-
tions. \\-hittier described him in the words:
"All grirn an(i ...,oi1('<1, and hrown with tan.
I sa\\' a strong' one in his wrath.
Smiting' the g'o<lless sins of man,
Along' his p.rt h.
" Fraud from his secret chambers fled,

Before the sunlight burst ing in.
Sloth drew her pillow o'er her head.
To drown the din."
3° 1I0W TO WIN f{():\IANISTS.
His impulsive energy brooks no delay when he

is in hot pursuit of Satan or any other evil spirit.
The impetuous temperament of the man makes
him eloquent in public speech, and his Crom-
wellian courage leads him to the front and into
the thickest of the fight in the great battle of
'what he conceives to be right and justice, against
wrong and oppression. He seeks no excuse for
ease and shelter in camp; when the war is waging
he wears the white plume of Navarre and not the
white feather of the retreating combatant. He
is one of those who attempts to " chase a thou-
sand," believing that" one with God is a major-
ity." The Southern type of manhood has much
in it which a man of Doctor Fulton's tempera-
ment would admire. In St. Louis he formed an
extended acquaintance with the Southern minis-
try and a wide friendship, which has been main-
tained notwithstanding the 'war, which threatened
the severance of so many strong ties.
The churches of the South have resisted
bravely and effectively the encroachments of
Romanism. The Southern ministry, more than
their Northern brethren, have written and
preached against the wiles and withstood the in-
fluence of Rome. It was in part the peril to
which the negro was exposed from Romish
propagandism that made Doctor Fulton welcome
to Southern pulpits. They regarded him as a
coadjutor in a most important work.
:-i!"ETCll OF TilE AUTHOR'~ LIlT. 3I
Incidentally just here we find an admirable

illustration of how
KIKDl\'ESS BRINGS ITS REWARD.
The war had hardly closed when from Georgia

there came to Boston a Southern statesman of
acknowledged ability, for the purpose of interest-
ing the capitalists of New England in the fertile
lands of thc Empire State of the South. A meet-
ing was gotten up for him in Tremont Temple,
and Governor Andrew had consented to preside.
Some of the famed philanthropists of that goodly
town were on the platform to welcome the rc-
turning prodigal from the Union, and kill the
fatted calf and make merry because of a recon-
structed country, of which the coming of this
man from Georgia to Boston was proof. The
speech was not a success. They came to hear a
Southerner confess, and not to listen to a defense
of the people of the South. They were not
ready for the feast provided for them. As a re-
sult, the Abolitionists and philanthropists fled the
meeting in droves. The platform was nearly
deserted, an.I Governor Andrew himself grew
impatient. The meeting was a failure. No land
was sold and no money was made. The pastor
was going to his room the next morning, when
Solomon Parsons. Esq., the esteemed superin-
tendent of the Temple, came out and said, "I
wish you would come into the office. Here is
32 /lOW TO \VI:'> RO:\IA:'>ISTS.
the Southerner who spoke last night. He is

stranded. He has not money to pay his hotel
bill, and is in utter despair over his failure."
Doctor Fulton went in, was introduced, and
heard the story. He was to leeture that night
before the Bay State Course, and for it was to
receive $100. He said, "I will tell you what I
will do. If the chairman of the Lecture Com-
mittee will consent, I will give up my place to
you, and you shall not only have the money, but
an introduction to the leeture-going community,
which may do you good." The man looked per-
fectly dumfounded, and asked the Doctor to go
over it again, saying, "I can't think I hear
correctl y. "
Colonel Parsons, with a smile, said, "Yes, you
hear it all right. It is just like my pastor to
make such a proposition."
"Do you mean to say that you will give me
$ I00 and a chance to lecture before a Boston
audience? "
" Yes, that is the offer."
" Well, sir, that one fact redeems New Eng-
land, and proves true what we have heard of
Northern chivalry."
It was a cold November morning, and the east
wind was doing its best; the Southerner was
thinly clad, which Dr. Fulton saw, and said,
" Put on your coat, and let us go and see the
chairman of the committee."
"KETCH OF TIlE AUTHOR'S LIFE. 33
" I must be frank with you," replied the South-

erner, "and say I have no overcoat."
" Then come with me."
Doctor Fulton took this entire stranger to his
tailor and had him tryon an elegant overcoat.
The coat cost $75. The Southerner asked for a
cheap one, but went back, at Dr. Fulton's sug-
gestion, to the better one, put it on, and wore it
off as a token of regard from a Northern
Abolitionist to a brave Southerner. Years had
gone. Doctor Fulton was pastor in Brooklyn.
This gentleman was a lawyer in New York.
Gilbert Haven, D. D., asked Doctor Fulton to go
South to help work up a better sentiment toward
loyal Northern men. There was a send-off
meeting held in Brooklyn. This Southerner
presided, and told the story given above, and
gave Dr. Fulton letters to Governor Brown, of
Georgia, and many more.
Transfer the scene to Atlanta, where Bishop
Haven had been driven out of the great hotel for
riding with a cultured colored man. Here Dr.
Fulton came. The ministers had held a meeting
and voted not to receive ,. the restless agitator,"
as they called him. On Doctor Fulton's arrival
he was made acquainted with the fact. 'With a
good-natured smile, he inquired, "\Vho is the
head man who runs matters in the churches?"
"Doctor So-and-so and ex-Governor Brown,"
W;lS the reply.
34 !lOW TO WIN R()~L\l"ISTS.
" All right; I will call on them."

To the minister he went first. The pastor of
the First Baptist Church was in his study, and
said, "\Ve have heard of your coming, and
have had a meeting and resolved not to receive
you."
" What is the matter? "
"You have the reputation of having been a
rabid Abolitionist."
" That is the truth," said Doctor Fulton. " If
that makes a man bad in your estimation, I am
as bad as they make them, and I came to you
because I knew you represented the most ultra
pro-slavery wing of the Southern ministry; know-
ing that you wrote a book to prove the divinity
of slavery, which since the war you have de-
stroyed. But I have heard with delight that
since the surrender at Appomattox you have
been foremost in trying to educate the negro,
and I thought that perhaps a rank Abolitionist,
one that prayed for the freedom of the slave and
for the victory of the Union arms, might come to
the South and get down at the foot of the cross
of Christ and there strike hands with an acknowl-
edged representative of the ultra South in striv-
ing as best we might to help Christ's poor."
THE SOUTHER:-.r MmISTER
arose, stretched out his hand, and said, "You

can, Brother Fulton. I invite you to preach in
SKETCH OF TilE Al:THOR'S LIFE, 35
my pulpit, and will aid you all in my power."
"All right; introduce me to Governor Brown."
" He is the last man you want to see. He
opposes your coming."
"So did you; but it is all right. I have a
letter to him."
The two went together to the Governor's office.
The Governor has a face like Henry Clay. He
is a born gentleman. and a Southerner to the
backbone. Upon being introduced. Dr. Fulton
said, "I have a lettcr for yOll from a former
Georgia Congressman." giving th« name.
Governor Brown took it eagerly, and hegan
reading it. His eyes glowed with feeling. In
a few moments he looked up and asked, "Are
you the man that gave that welcome to -- in
Boston? "
"I have not read the letter, but I suppose I
know to what you refer."
,. You are the one who gave him the overcoat.
He wrote me of it at the time." He laid down
the letter, rose, crossed over to the visitor, and
said, ., Dr. Fulton, you are welcome to Atlanta.
My house is your home, my carriage is at your
service. I will see my pastor, and you shall
preach for us on Sabbath morning."
"No," said the Southern minister, "he is to
preach for us in the morning, and he can preach
for you at night."
It was this Southern minister, occupying this
HOW TO WIN l{O:\lANISTS.
prominent Southern pulpit, who wrote this de-

scription of the preacher, after he had minis-
tered in the various pulpits of the city of
Atlanta, * Ga., and had been introduced by Gov-
ernor Brown to one of Atlanta's most cultured
audiences:
"A tall, stout, finely-formed man, somewhat
bald, with black whiskers and mustache, sat in
the pulpit, and all eyes were turned toward him,
for his fame had preceded him, and, in fact,
had marked him as a distinguished pulpit orator
in all parts of the land. Doctor Fulton's oratory
is somewhat peculiar. He is a man whose heart
rules his speech as it warms with his theme,
flashing out and throwing its sudden light upon
the brain, and sending its currents of feeling into
each gesture. When he looks upon his notes,
you recognize the New England orator in the
careful turn of the period and in the excellent
rhetoric. When he turns away from them, to
enlarge on some topic or sudden thought,
there is at times a dash and carelessness in
manner and matter that would captivate a West-
* Dr. Fulton spoke out from a full heart there, as elsewhere

in the South. His words met with a warm response, and, at
the close, Governor Brown commended the lecturer and the
lecture in the most emphatic terms, saying: 'Georgia could
afford to pay the preacher a good salary to go through the
State and talk to all regarding the marvelous openings for
thrift and prosperity, providing love could take the place of
hate.'
ern man. And then, again, he is like a French-

man-all passion, rushing in a whirlwind of
words all on fire, his manner impetuous, literal,
abrupt, telling more sometimes in a gesture than
could be told in a thousand words. Recognizing
art, but obeying genius, swayed by one burning
thought, he impresses you as a man who is earn-
est in his faith, and whose faith makes him
happy from the depth and power of his own sin-
cerity. He has won a wide reputation
as a clear and compact writer of incisive Eng lish,
and as a forcible and fluent speaker, who has
something new to say and the courage to say it
without 'fear or favor.' Not satisfied with his
attainments, which are of a high order, he studies
hard, and continually adds to his store of thought.
His hatred of tyranny, intemperance, injustice
and selfishness kindles his combativeness and
inspires him with the aggressive energy of a
soldier in the storm of war. His firmness seems
to culminate in obstinacy, especially when con-
science comes to the rescue. He seems to be
endowed with the spirit of the old martyrs, and
would not shrink from suffering and death if
they stood in the path of duty. He is a living
representative of the heroic men who stepped
from the scaffold and the wheel of torture and
the flames of the stake to the sweet heaven,
whose golden gates swing on welcome hinges to
receive them. We give only a hint of his mas-
HOW TO WIN ROMANISTS.
terly sermon in his leading thoughts. It was an

hour long, but was listened to with avidity by
the vast congregation from beginning to end.
His text was Luke xix: 42: 'If thou hadst
known, even thou in this thy day, the things
which belong unto thy peace, but now they are
hid from thine eyes.' His subject might be said
in one word to be Possibilities, and he intro-
duced it by saying: 'There were possibilities
all about us-possibilities of good and possibil-
ities of evil, of misery and happiness, of hope
and despair.' The following thoughts, in sub-
stance, were presented: The greatness of the pos-
sibil£ty only enhances the greatness of the loss.
Jerusalem was the holy favored city. According
to the Jewish rabbi, the world is the eye; the
white of the eye, the ocean surrounding the
world; the dark portion of the eye, the land thus
surrounded; the pupil of the eye, Jerusalem, and
the image in the pupil, the Temple. With all
its advantages, we cannot tell what Jerusalem
would have been had it improved its day, as we
cannot tell what the world would have been had
man not fallen, only that Eden would have blos-
somed on Eden, and beauty, in ever-increasing
stages, filled the earth.
"No mortal can tell what possibilities were
seen by Christ as He stood on the brow of Olivet
-possibilities that were trembling, falling, and
fading away into everlasting night-her day gone
forever-a-when He beheld this favored city and

wept over it. He had been rejected. Imagine
the scene of that great day of the feast, when,
having climbed the eminence, the white-haired
sire in front and behind him the younger, the
priest held up a little vial of water, and instantly
from every heart went up a prayer that in their
marches in the year to come God would provide
water in the desert, and that as they passed
through the Valley of Baca they might go from
well to well and from strength to strength. At
this solemn juncture the voice of Christ is heard,
clear, soft, melodious, and inspiring, sounding
out over the multitude, echoing and re-echoing
as it rolls through the temple, saying, 'If any
man thirst, let him come to me and drink.' They
had heard. That was the moment of opportu-
nity they rejected. That was the beginning of
an infinite and an eternal loss, and now their day'
was gone; it was night evermore. The anguish
of a heart that mourns over lost possibilities is of
the intensest character.
" Think of David. What cares he for victory?
His boy is dead. His palace is a prison. The
shout of triumph tells of the overthrow and death
of Absalom, 'My lost boy Absalom,' and thus
does God feel for sinners lost. It is not alone
what they may suffer that engages God's thought,
but what they have enjoyed; how they might have
been built up in love, in culture, in manhood, in
40 HOW TO WIN ROMAl"ISTS.
soul development. Then the preacher pictured

a redeemed man growing as Paul grew, climbing
the steep of praise, his soul being fashioned after
the similitude of Christ, and being made wholly
conformable to His mind and will.
" 2. There are possiaiiities placed within reacts
of living men, as great as ever were seen by our
fathers.
" Then the preacher told why he was in the
South, and spoke of the duty pressing upon us in
regard to the negro. There was a moment of
extreme nervousness. A Northern Abolitionist
in a Southern pulpit-in the pulpit occupied by
one of the most ultra of the pro-slavery men of
the South before the war-was in a critical place.
The preacher had measured his task, and knew
the Lord God, whose providences had made lib-
erty possible, would carry him through.
" He said, so goes the report, 'Since I have
come South I have seen with mine own eyes the
vast resources of this beautiful country, and felt
in my heart the true spirit of the people. The
work for the colored people must be undertaken
by the white people of the South. Northern
money cannot do it. Northern men and women
cannot do it. There must be a we in it. It is a
work for all of us to engage in. Doctor Fuller,
of Baltimore, after traversing South Carolina
after the war, came back to his people and de-
dared that he felt an irreprc:ssible longing to go
there and preach to the people, black and white,

and devote his life to this one work.
" -Romanists of all the world, from the Pope in
Rome to priests in the South, are engaged in the
business. In the streets black nuns are to be
met, and black priests are to be educated and sent
forth by Roman Catholics; the most beautiful
temples are built by them and given to these
nuns and priests, to entice this race by the glitter
of its worship into its communion. They will
succeed if we do not pre-occupy the land with
the truth.'
"3. Silllpk faitll in {r'od is tile spri,~![ (if Cllrt~\·-
tian power, tlte source of the greatest possibilities of
doing good.
" A banker, whose financial plans have been
swept suddenly into ruin, and who on Saturday
night stood in his elegant mansion amid his be-
loved family on the verge of bankruptcy, comes
as usual to his Bible-class on Sabbath morning,
his face as calm and happy as it ever was, his
trust in God perfect, his interest in his duty and
class just as absorbing; a merchant in New York
who, amid financial convulsions that shake the
whole country, is seen retiring frequently to a
little room for the refreshing of the heart and
the relieving of the burdened brain by a verse in
God's Word, and a swift ascent in spirit to His
presence in prayer; another merchant prince in-
ducing au acquaintance and brother merchant to
42 HOW TO WIN RO:\IA"ISTS.
attend for five minutes a prayer-meeting to the

saving of his soul; an assistant cashier in a bank
detecting the cashier in a fraudulent transaction,
and acting in a spirit of prayer and obedience to
the commands of Christ in this emergency. These
incidents of Christian life and Christian power
flowing out in streams of benefit, in currents ever
broadening and deepening. were related with a
simple earnestness and a touching pathos that
will not be easily forgotten. And each illustra-
tion was sent home to each swelling heart with
the question, Have you a faith like that? Is your
hand in God's hand like that? Is your love for
Jesus like that?
"Throughout the entire discourse the one
awful res.ponsibility of the text was held up to
view and managed by the preacher with a master
hand-the possibility of the sinner's day ceasing
and an eternal night of despair closing around
him, even in this world. While the possibilities
of his turning to God and opening his heart to
Christ were urged in every aspect and with win-
ning sweetness, this fearful responsibility of the
text was held up as a dark background; not
argued but suggested; not presented in a torrent
of words as a distinct menace, but depicted with
a touch here and there as a shadowy form, yet
distinct and ominous.
"It was a beautiful scene, illuminated with
the sunshine of God's love, set in a dim border-
SKETCH OF THE AUTHOR'S LIFE, 43
ing of clouds gleaming with the red tongues of

fire, muttering with poisoned breath, and
flashing up now and then in threats of a night of
clouds and tempests and everlasting doom."
The secular press thus spoke of the lecture on
" The American of the Future," at James Hall:
" One of the most superb of lecturers met At-
lanta, in one of her best auditories--best both as
to intelligence and numbers-at James Hall.
"Governor Brown introduced the distinguished
gentleman to those present in a happy speech.
He said we had heard Doctor Fulton as a minister
of the Lord, in the Lord's house, on yesterday;
now he comes to us as a patriot. He comesto us
as a messenger of peace; as such we welcome
him; and, while he would say, lest he be misun-
derstood, that we could not tolerate legislation
looking to social equality between races who were
made to be distinct, yet, with this proviso, he
assured him that the great majority of the people
of the South were willing to accept, abide by,
and defend the Constitution of the country as it
was now; that we were all convinced that the
South could not be prosperous without prosperity
at the North; that the North and Vv·est could not
be prosperous without prosperity at the South.
He then presented Doctor Fulton, who was
greeted with applause.
"How shall we describe the unmistakable, or
weave to the imagination the bow which nature
herself paints with her inimitable fingers upon

the heavens?
" Such would be the attempt to reproduce the
lecture of this wonderful speaker, flashing with
eloquence, spiced with most exquisite humor,
and clothed with words that shone with beauty
and rose as flame. It was not sectional. The
heart of a man that loved both North and South
beat in it, while some things were said in all hon-
esty, to which, in all honesty, some of his hearers
demurred, yet nothing in word or spirit could be
really objectionable to a fair-minded man. The
idea of a broad, brotherly spirit, an unsectional
love of country, a patriotism that. was all-com-
prehending, all-embracing in its intellect and
heart; and a higher, universal education of the
masses; a recognition of manhood in work in all
its departments-this idea, intensified by every
form of language and argument, and literally
clothed and glistening in the gems of eloquence,
was the lecture."
On his return, at the request of friends in New
York and Boston, he delivered a lecture entitled,
.. The Outlook, or Some of the Lessons Learned
in My Trip South." In it he used this language:
" It is said that in the days of the adventurous
pioneer a trader pushed his way toward the
slopes of the Pacific, and at last reached the
chasm formed by the torrent of the Columbia
rushing between Mount Hood and Moun; Helen,
where it breaks through the ridge of the Cascade
Mountains. The magnificence of the scenery
filled him with surprise. He spoke and the result
astonished him. He heard his slightest tones
repeated and re-echoed with a larger utterance in
reverberations that lost themselves at last amid the
surrounding and distant hills.
" With something akin to this feeling of appre-
hension do I come to refer to what mine eyes
beheld and my heart felt as I journeyed .in that
realm so lately traversed by armies, where busi-
ness, modes of thought, and the forms of indus-
tries have all undergone a radical change.
" It is known that I went South to ascertain if
there would be a welcome given to the conception
of an American broad enough, generous and
noble enough, to take the interests of the whole
country to his heart. It is with pleasure that I
report the people in the South as ready to be
generous, broad and noble in their views and
operations as are the people of the North. Sen-
timents cheered and welcomed in Boston were
cheered and welcomed in New Orleans.
"THE KEY TO THE POSITION
is our treatment of the negro. This was my

faith before I started, and this is my solemn con-
viction on my return. For his deliverance from
bondage this war was waged. God delivered
him, and now commits to the care of His children
the keeping of his destiny. Let us not deny it.

The duty has its bright and dark side; the North
has seen the bright, and the South is compelled
to see the dark. It is the privilege of the North
and South to see both sides, and so engage in the
work placed before us that love shall lighten labor
and that God's blessing shall link the cross to
the crown."
It was in I 855 he wrote and published in his
" Roman Catholic Element in American His-
tory," ten years before liberty became a national
birth-right, and while to say it was to cast away
favor and friendship, these words: "The influ-
ence of our free institutions is working out im-
portant results. Labor deserves protection. It
has built up this Republic and made it strong.
The interests of the laborer are all op-
posed to despotism, as may be seen whether we
look at Italy or South Carolina. In this fact
there is hope. Though truth falleth in the
streets, and error Hamanlike rides its gay palfrey,
yet the Christian does not despair, for he beholds
the hand of his God shaping and controlling all
things, and in the stirring events of the hour he
greets a movement which is working out the dis-
enthralment of the race. The patriot does not
despair, because from a thousand sources the fiat
has gone forth that the march of aggression shall
be stayed, and that if the battle continues long
enough the sun in his shining course shall light
a race of freemen without falling upon a bond-
man's home. For, broad and grand and mighty
as is our Republic, it has not as yet attained its
zenith, nor wiII it until the seedlings of despot-
ism, translated from a foreign soil and nurtured
in our own, shall be uprooted, and then it wiII
flame the splendor of its orb over an area of free-
dom broad as an ocean-girt continent."
THE MAN AT WORK,
Rev. H. A. Delano in a recent letter describes

the man as he found him in his study in 1882,
just previous to the evening sermon. He says:
" It was a sight to gladden the eyes and stir the
heart to the utmost to see the swarm of people
swarming to the Brooklyn Temple on Sabbath
evening. We were invited to the study-a
beautiful room-and sat with the genial doctor
talking of the work, while without was the cease-
less tramp of the multitudes who were pressing
into the great place to hear a radical and well-
defined gospel from a man who is a force and a
study to everybody who knows and feels him.
Young men came to see him and ask after his
work. They came to tell him of somebody
anxious for salvation, to ask him if he wanted
any help for the evening, to breathe a word of
encouragement, and to receive a blessing. Like
a father among his children sat this brave-
hearted man, and in the name of the Master dis-
HOW TO WIN RO:\fANTSTS.
pensed the Master's blessing. The same power

that made Tremont Temple under God what it
was while Doctor Fulton was in Boston seems
present and operative here. The Doctor is in-
tensely himself, superlatively individual. You
can only classify him with himself. He keeps
his heart as a garden, watered and green, and
tender and beautiful. He has no fence around it.
He has no signs up cautioning men against
trespass and tramping. All is open welcome,
generous and great. So it falls out often that
somebody takes advantage. But when somebody
goes ruthlessly tramping through and upon and
over an the flowers of the generous soul, some-
body gets suddenly shaken up and put out. As
a member of the church said, 'The doctor is
impulsive and peculiar, and won't stand any
foolishness.' Another said of him: 'He must
work, and he does his best work in his own
harness.' "
Rev. James B. Simmons, D.D., thus described
him when he came to Brooklyn: " Many suppose
they know my friend Fulton who do not know
him. They think his successes spring from his
eccentricities. They are mistaken. He has an
inner and hidden life-a life hid with Christ in
God, a life habit of walking with God, of which
those who misunderstand and censure him seem
to know nothing. He means always to be for
God, even though it arrays him against his
SKETCH OF THE AUTHOR's LIFE. 49
brethren. He holds the truth to be superior to

men. If he conceives that God requires a given
thing of himself and his brethren, his view is
that not doubts and debates, but straightforward
obedience is the first thing and the only thing
next in order. And he is apt to rebuke sharply
those who pause to discuss the propriety of obey-
ing God's commands."
Doctor Fulton has been bitterly assailed in
Brooklyn because of his fidelity to the truth. In
the midst of this opposition, Rev. David Moore,
D.D., then pastor of the Washington Avenue
Baptist Church, of Brooklyn, entered a plea to
give him" fair play," saying: "He has not had
it in Brooklyn. I have been in this city almost
twelve years, and have known no man so bitterly
misrepresented, against whom there has been
directed such unreasonable opposition and such
persistent and malignant hatred. What has he
done to deserve this treatment? Granted that
he is impulsive, often injudicious, and harsh.
This is the worst of him. On the other hand, he
has intellectual power, is well informed, is an
eloquent platform speaker, a powerful and faith-
ful preacher, and a tireless worker. He has also
a large, tender. loving heart. and is as loyal to
Christ and the truth as ever a man was, and wants
to do his best for Jesus and mankind. Thoro
of us who know him best love and prize him
most."
To this, Rev. Edward Bright, D.D., editor of

the Examiner, added these words:
" Every man has a side to his nature in which
faults predominate, and it is only by taking him
as a whole, setting his virtues over against his
admitted failings, that any man retains the re-
spect and self-confidence of his fellow-men.
Such a balancing of human character is more
than charitable. It is a JUST and the only
JUST method of estimating the worth of people.
And their character is to be judged by their aims
more than by their ways of pursuing them ....
We sincerely believe thatthe currentoffewmen's
aims more uniformly sets in the direction of that
which is genuine, and true, and good, and noble.
He has a warm, philanthropic, and God-fearing
heart. He believes in and loves the truth of
God, and sees no reason why all others should
not believe in and love it. He has a vast con-
viction, too, that God has commissioned him to
avow and propagate what he believes. His way
of doing it may be open to criticism, but it is his
own way, the way that is in harmony with his
moral and intellectual nature, a nature that can
undergo no radical change. He is especially a
man to be taken as he is, having never sought to
be fashioned into somebody else, and could not
be if he would."
-" Such a man," said George W. Bungay in his
description of Doctor Fulton in his " Cameo Cut-
SKETCH OF THE AUTHOR'S LIFE. 5I
tings;" " such a man cannot easily be put down.
He is like the fabled giant, who, when beaten to
the ground, sprang to his feet with greater
strength than he had, before he received the blow.
A small field of labor is not at all satisfactory to
him. He desires to speak through types as well
as through his lips, and the press and the pulpit
are heights or mountain-top pulpits from which
he is ambitious to preach to the multitude. The
Doctor is human, and has faults. He was born
to lead, and he knows it, hence he will; he
drives, and he Jill not be horse. He wants to
have hIS own way, and he stubbornly adheres to
the verdict he brings in his own favor, and
the other eleven obstinate men cannot move him.
"Rev. Dr. Fulton is a combative theologian,
and will take even a Pope's bull by the horns.
When Monsignor Capel came to this country, the
fighting parson pitched his hat into the ring and
squared himself for battle."
The influence of truth was seen in his ojJjJost'tion to
Monsignor Capel.
For weeks the rumor ran from lip to lip, and
the press gave it wing, that the Catesby of
" Lothair "-the great converter of wealthy
Protestants-s-had arrived in America. It was
said that a daughter of a distinguished citizen
had been led into the toils of Rome. The press
hailed Monsignor Capel as a "member of the
Pope's household "-the representative of the
Vatican-and declared that he was to be the

feature of fashionable life in our fashionable
world during the coming winter. At the request
of friends, the lecture on " Monsignor Capel and
the Methods of Rome" was delivered. Capel
was shown not to be the Marquis of Bute or Lord
Somebody Else, but the servant of the cardinal;
that he had fallen from favor in England, and,
as the New York Tribune said, was the subject of
more or less unpleasant talk, and "that a silly
section of our fashionable society gave their
guest the greatest consideration here about the
time he seemed to be in the least esteem at
home." The eyes of the people were opened.
Capel, who began by preaching the Popery which
had enslaved Europe, changed his tactics. The
man who had posed as the Catesby of " Lothair"
was proved to be of humble origin and without
prestige at home. Though he threatened law-
suits and denied that he had had trouble in
England, as was charged by Father Chiniqui, he
came to Brooklyn and lectured without the
slightest reference to his boasted threat, showing
that, in his estimation, "discretion was the bet-
ter part of valor." His power to do mischief is
broken as much as was that of the loud-mouthed
Tetzel when Luther exposed him. Tell the truth.
It is the truth that kills and makes alive.
For his fearless attacks on Romanism, Doctor
Fulton has borne reproach and still bears it. He
moves on, for he believes that the only way to
overthrow Romanism is to tell the truth about it
and apply the truth to it. He said in a letter
defending his position: ",Ve are in a great fight
at this great world centre. Rome has in New
York more brains, more culture, more money and
more hearty devotees than dwell in the Eternal
City. Romanism is almost master here in poli-
tics, in literature and religion. The methods
practiced in Europe are being introduced into
our own land. We need not fear them if we will
but expose them. Silence gives consent to error
and permits it to live. Preaching the truth
makes truth omnipotent, and in its province error
hides, and its power to do mischief dies. Error
lives because we let it. Few warn Romanists of
their danger, because the average minister feels
that he must preach the Gospel and build up his
church in praying for the conversion of heathen
in India, Italy and in Ireland, and in neglecting
those in his immediate vicinity: Not so thinks
Doctor Fulton, and so he is anxious to rouse the
churches to the possibilities within their reach,
and believes that millions of Romanists are in
this land to be led from darkness to light, and be
made shareholders with us in the inherited bless-
ings of the past, and in accomplishing the work
for God in the present which shall make the
future luminous with a new glory and radiant
with the bright beams of hope. For this let all
Christians pray. R. S. MACARTHUR.
CHAPTER I.
GOD'S SPECIAL CARE AND HELP •
••The secret of the Lord is with them that fear Him; and
He will show them His covenant."-Psalm xxv: 14.
2:'HE telephone is a modern invention. The

~ telegraph came earlier. It seems but yes-
terday when the truth was flashed into the
mind of a Morse and to him was uncovered the
mysteries of the wonderful invention. Later came
the laying the wire between Washington and Bal-
timore and sending the first message, "What
hath God wrought ?.. Who can forget the hour
when the magnificent achievement of stretching
the cable along the ocean plateau was accom-
plished and the globe was belted with wire, con-
tinents were made neighbors and the record of
what is ':ranspiring in all lands was spread on the
printed page and placed within reach of all ?
There is a spiritual telegraph that has been in
existence time out of mind. God, a spirit,
talked to Adam in the flesh. It did not end with
GOD'S SPECIAL CARE AND HELP. 55
man's fall. "And the Lord God called unto
Adam and said unto him, where art thou?"
The difference between the olden time and the
present is in this, some one reported the conver-
sation between God and man, and now men seem
to be afraid to say, "God spoke to me and com-
manded me to undertake work in His name."
Modern spiritualism has robbed us of a great
inheritance. It is my belief that God speaks to
us now, not only through His word, but with a
voice plainly heard and understood by those who
open their ear to Him and are quick to heed His
commands.
Those who do not believe this will not be inter-
ested in this record of God's special care and
help. As the Scripture would lose its charm if
we blotted out the words, "And the Lord God
said," so our Christian life would not be what it
is, if we could not believe that the Lord who said
unto Abram, "Get thee out of thy country,
called tis to leave all and follow Him, not know-
ing what lay beyond and that the promise holds
good, that all who leave houses, lands and home
shall have a hundredfold in this life, and joys
that baffle all description in the beyond, if the
sacrifice be made for Christ's sake and the
Gospel's.
At my mother's knee I was brought into com-
munication with Him who spoke to Samuel by
name, and at six years of age heard God's call
HOW TO WIN ROMANIST~"
and then gave Christ a place in my heart, and

have lived as seeing Him who is invisible all
along the way. John was" in the spirit on the
Lord's day and heard a voice," no more than I
heard a voice in Paris one Sabbath morning tell-
ing me to "Go home." The message was a
great surprise, as I had made arrangements to go
with Rev. J. P. Chowan, D.D., to the Welsh
associations and have a preaching tour in the
north of England.
The next morning I left Paris for London, and
on arriving was asked why I came. In reply I
said, "Am going home." "Going home; for
what?" "Don't know, only have had an order
to do so." "From whom?" "From the Lord."
"Are you crazy?" I could only reply that the
Master whom I served had spoken to me and
commanded me-for what reason I knew not,
but it was mine to obey. Obey I did. I spoke
at the temperance fete in the Crystal Palace be-
fore 35,000 people on Thursday. To get there in
time I had to leave so early that I could not get
my mail at the banker's, and returned so late
that I was compelled to ask that it be forwarded
to me at Queenstown. To my surprise, none was
given me. I crossed the sea with the same cap-
tain with whom I went over. In going over,
while preaching my first sermon to the steerage,
the boatswain was converted. On returning I
planned to give a Testament to every passenger,
whether steerage or cabin, and so came over in
the enjoyment of revival influences. When I
landed in New York the purser brought me a
bundle of letters. As I turned them over I found
one from my wife, which said that my daughter
was lying at the point of death, and if it were
possible she desired that I should come home.
Because I "obeyed the voice," I came across the
sea in the happiest possible condition, and in a
day after I got the news, was by my wife's side;
the next day I took my daughter in my arms and
carried her to a sanitarium, where we stayed for
two weeks. She recovered her health and is now
a mighty helper in God's cause.
JACOB KNAPP IN BOSTON.
When Charles Dickens died it was the inclina-

tion of the ministry quite largely to say that he
went to heaven because he wrote Little Nell.
He had been dead for weeks when our young
men in Tremont Temple came and wanted me to
preach on the theme. I did so and said that if
Dickens believed in Christ he was saved and if
not he was lost. The sermon gave great offense.
As a result the Boston Baptist Ministers' Confer-
ence voted a vote of censure in July, and though
they rescinded it in September the fact shows
how for a time I was without support. We were
passing the summer at Petersham. In a day of
prayer I asked God what I ought to do under the
circumstances. The reply came, "Give them a

winter of Jacob Knapp."
I telegraphed at once to have a Prudential
Committee meeting called for the next night,
and went to Boston and met with them. They
unanimously refused to invite the old veteran.
I went back and had another day of prayer.
and for the same question received five times the
same command. Five times I brought the mat-
ter before the committee, and each time received
the same reply, that it would not do to invite
him. One day Deacon Charles Roundy came to
me and said he had been having a day of prayer,
and was convinced that we ought to have Jacob
Knapp. I told him all right, that I would write
a letter to the evangelist and ask him to come,
and he should go and tell the committee that we
had sent for him and not to bother. He did so
and the letter was sent, we promising, if Mr.
Knapp should come, to do all in our power for
the success of the meeting, little realizing what
it implied. Mr. Knapp was at Ann Arbor,
Mich., and wrote asking if the church had voted
for him to come. I wrote that there were just
three in the town wanted him to come-the Lord
Jesus, my deacon and myself. He received the
letter Friday and left that night for Boston.
On Sunday morning I was in my study getting
ready for work, when up came my deacon, say-
ing, "Jacob Knapp is down-stairs."
GOD'S SI'EClAL CARE AND HELP. 59
I went down and saw him, and that day began
one of the most wonderful meetings ever held in
this country.
By Wednesday evening hundreds were being
turned away from the Meionaon, and I hired, in
accordance with my promise, Tremont Temple
for six weeks, providing the committee acqui-
esced. It was brought before them, and they,
with Mr. Knapp, said we better go on as we were
doing. Without a word I went home and went
to bed. In the night, about one o'clock, God
woke me up and told me to get my deacons to-
gether before five o'clock in the morning and
bring before them the importance of opening the
Temple.
I arose in due time, had my deacon go one
way, while I went another, and we had the dea-
cons together a little after four A. M., and when
they came and found out why they had been
summoned, without a word Deacon Chipman
said, "If it is on you like this, let us open the
Temple," and it was done. It was filled at once.
On going to the evangelist's room, he said I was
wrong. He had been all night in prayer. In
two days I received a letter that my mother was
dying in Oswego, N. Y. I went to see her and
stayed two days. At four o'clock on the second
day God told me to go home. I was appalled,
and begged to remain, but was told again to go
home. I went to my dying mother and told her
60 HOW TO WIN ROMANISTS,
what I felt the Lord had told me, With a look

which I can never forget, she said, "The Lord
has told me the same thing, You are needed
there," I left that night at five, and she died at
ten, The next morning, on my arrival home, I
learned the sad fact. That night Jacob Knapp
preached his celebrated sermon on spiritualism,
in which he charged that it was from first to last
of the devil.
Never was there more excitement in a build-
ing, After relating the most terrible experiences
possible to be imagined, to an audience that
twisted and writhed on their seats as if they were
enveloped by the flames of the damned, he sud-
denly stopped, as if exhausted, and threw the
meeting into my hands. I simply said, "Here
is hell and here are the damned .
•'You are not to look for them; they are here.
The only difference between the hell you are in
and the hell to which the large proportion of you
are going, is that you can get out of this one by
here and now calling upon the Lord Jesus Christ
to save you. All of you that want to get out of
hell, manifest it by rising up." Over a thousand
people sprang to their feet, and a large number
fled to Christ and were saved. At the close of
the meeting, Mr. Knapp said, .. The meeting
would have all gone to pieces had you not been
here," The next day I asked if I could go to
the funeral of my mother, and Mr. Knapp said,
GOD'S SPECrAL CARE AND HELP. 6r
"If he goes I go." "This is a case of letting

the dead bury their dead." It was brought be-
fore the church, and every praying member
said I ought not to go. Others thought I might _
be permitted to leave. I stayed, and the day my
mother was buried was the darkest of my life.
The influence was most blessed. The church
saw that I kept my vow, and never was greater
confidence reposed in me than when it was seen
that for the love of souls, I forbore the sad privi-
lege of gathering with my brother and sister and
their families beside the open grave. The hour of
the funeral I gave up to memory. My mother
was in heaven with my father, who had died
three years before. They had been with us in
Boston several weeks. It was in Tremont Tem-
ple he preached his last sermon. He had been
enjoying a wonderful work of grace in Charles-
town, under the lead of A. B. Earle, D.D., the
evangelist. His soul had been keyed up to a
high strain. He preached in the afternoon, when
the crowd was greatest, from the words, "Behold
the days come when the plowman shall overtake
the reaper, and the treader of grapes him that
soweth seed, and the mountains shall drop sweet
wine and all the hills shall melt." Amos ix: 13-
It was a marvelous discourse. He saw the gath-
ering forces of Divine power, and mounted the
tidal wave of grace, and was swept by it into the
shoreless sea of love. The hidings of God's
62 HOW TO WIN ROMANJSTS.
power were visibly on. He spoke as if he ne'er

might speak again, and indeed it was the last
time he ever tried to preach. He started for
. home the next day, stopping at Oswego on the
way, but only for a brief time, and reached
Tecumseh, Mich., where. was his home, and
where he had been honored as pastor and
preacher, and there he "fell on sleep" and was
buried. Beside him rests my mother. As I
thought of her, whose tear-drops I felt upon my
hand when a little boy of six years of age, when
she cried with an agony I can never forget, ask-
ing that God would convert the child' of His
handmaid and save him from the evil to come,
and then of the watchful care all the way from
boyhood to manhood-of the letter found in my
Sunday coat on my first Sabbath in college, and
of the prayers that enriched and helped me-I
bowed in sweet and refreshing prayer, thanking
God, with Cowper, that my mother was safe and
at rest, free from pain and care:
That thought is joy, arrive what may to me,
My boast is not that I deduce my birth
From loins enthroned and rulers of the earth;
But higher far my proud pretensions rise-
The son of parents passed into the skies."
Out from the day of darkness I came into such

a meeting as few have ever enjoyed. It is be-
lieved that over 800 were savingly converted,
and the result is largely due to the fact that we
kept our vow and allowed nothing to interfere
with the great revival.
In speaking of such experiences it is but just
to say that, while the retrospect is glorious, it
requires utter self-abnegation and entire conse-
cration to walk in the path marked out.
LEAVING BOSTON FOR BROOKLYN
cost more than ever can be known. Six months

before the call came I had moved into a home
that cost me $2 I ,000, having in it a charming
study and three rooms for guests, situated on
Columbus avenue in a most desirable locality.
My salary from the church had been $6,000 per
annum for years and from lecturing $3,000 more,
with the understanding that I was required only
to be with my people on Wednesday and Friday
evenings, with three or four evenings for work
outside. Right in the midst of this work came
the invitation to visit Brooklyn. The call from
Hanson Place followed. It was not of my order-
ing that I severed the tie binding me to Tremont
'Temple. The providence of God made it imper-
ative that I obey it.
The life in Brooklyn has much in it as inter-
esting as a novel. We had rebuilt the great
house, and made a seating capacity for 2,500
people in accordance with the agreement that
.took me out of Boston. Then came the grandest
opportunity of my life. Gilbert Haven, Bishop
of the Methodist Episcopal Church, had urged

my going through the South. because of the fierce
opposition of the Southern whites to Northern
men. I went at the time the Ku-Klux element
had everything in their hands. Many thought I
would be killed, my own family included. U. S.
Grant, President of the United States, sent for
me, largely because of his friendship for Gilbert
Haven, and I had two hours with him, and
talked freely about what I had done for the
negroes when, as President of the Theological
Institute, I had helped establish schools in Wash-
ington, Richmond and elsewhere in the South.
He gave me an autograph letter 10 Major-General
Sheridan, then in New Orleans, and all the offi-
cers of the South. This gave me the protection
of the army. I spoke in Lynchburg, Knoxville,
Memphis, Jackson, Miss., New Orleans, Mobile,
Atlanta, Beaufort and Charleston, S. C., Raleigh,
N. C., Richmond and Baltimore. I had little
use for the army. God took wonderful care of
me and of my work. After spending three won-
derful days and nights with Gilbert Haven in
Knoxville, a place full of patriotic memories, the
home of Brownlow, who stood for the flag against
all comers, and where we not only went over
many of his thrilling experiences, but saw afresh
the Herculean burdens carried by Bishop Haven,
before whom a negro could come and forget his
color; a man as eloquent as Wendell Phillips.
as much of a philanthropist as Wilberforce and
a match for Whittier in the scintillations of
genius as they flowed from pen and speech. He
was driven out of the great hotel at Atlanta be-
cause he rode in a carriage with a colored man,
who was a graduate of Edinburgh University,
and was one of the best dentists in the South.
There it was I saw the value of the thoughtful
kindness of President Grant in giving me the
letter to the officers of the South with General
Sheridan at their head.
General Sheridan was the man Lincoln de-
scribed "with legs so short and arms so long
that he could scratch his ankles without bending
down." I saw him and heard him talk about the
mission of true men in the South. He was true
and was respected accordingly. He stood by
the proclamation of the truth, as did Grant
and hundreds more in the South, as in the
North.
At Atlanta we had this experience. We were
in the great hotel from which Bishop Haven had
been driven out. Up came the boy to the room
and said, "A negro is down-stairs by the name
of Rev. Mr. Quarles, who wishes to see you."
" Send him up."
,. We don't send niggers up-stairs."
" Then keep him down-stairs," was my reply,
and I went on reading. In a little time up he
came with the same errand and received the
same reply. Three times he came, when I sent

for the proprietor and asked him why he did not
send the colored man up. His reply was similar
to that of the servant, whereupon I drew out
President Grant's letter and showed it to him,
saying: "If that colored man is not sent up here,
I shall send for the commandant of the post and
find out the reason why." Up came Quarles,
and after a delightful talk we went together and
looked at the register and through the town and
enjoyed seeing a man respected "for a' that."
In all parts of the South there was hope for the
black man apart from the help of the Southern.
whites. In Columbia, S. C., in Jackson. Miss.,
in Richmond, Va., I attended the colored Legis-
latures, or Legislatures where the majority were
colored men, and learned then of the purpose of
the South to throw off the negro yoke and rele-
gate the negro to his place as a peon. Then was
our opportunity to have discussed this question
through all its moods and tenses, but the North-
ern people sought to solve the problem without
the recognition of the rights of the people that
helped us to the control of the Union.
At Oxford, Miss., the train was hours behind
time, and I went and called upon the Baptist
minister. He boarded with a man by the name
of Brown. When I gave him my name he was
reading the Religious Herald, of Richmond, Va.,
which had been making fierce attacks upon me
ever since I started. When I introduced myself
he said: "I was just reading another attack on
you, and I was saying I wish Doctor Fulton
would come this way. I should like to show him
that we are not possessed of the spirit of the edi-
tors of the Herald."
I said: ""\Vere you not in the war?" He re-
plied: "Yes, I was a captain in the service."
I asked: " How do you feel about the war? "
His reply and look I will never forget. He said:
" I have got enough, and would not fight more,
even for Brown."
There a letter was given me to Senator George,
of Jackson, Miss., whither I went, and where I
spoke to a crowd of people in the assembly room
of the State Legislature, filled with colored peo-
ple enjoying the position of law-makers.
General George foretold the doom of negro
rule. From there I went to New Orleans.
In Brooklyn I had thanked God for Ulysses S.
Grant by whose order Gen. Sheridan had been
sent to the Crescent City after the three men had
been taken out of the Legislature and carried to
the swamps. He had demanded that the men
be brought back or that the guns of the United
States would open, upon the town, and General
Sheridan was there to see it done. That morn-
ing when I arrived many papers in New Orleans
had printed the statement made in Brooklyn,
with the intimation that such a man had come to
stir up strife in New Orleans.
68 HOW TO WIK ROMA"ISTS.
The brother who had invited me to stop with

him reconsidered his determination, and, because
of the alleged ill-health of his wife, withdrew
the invitation. Rev. Dr. Hartzell, Presiding
Elder of the Methodist Episcopal Church North,
telegraphed me at Jackson, Miss., to make his
house my home in New Orleans. In the evening
he asked me to call with him upon the editor of
the Republican, the organ of the freedom-loving
people of the Southwest. We went, and while
sitting there the editor touched a bell, which
summoned his assistant to his room, when he
asked him what it was about Dr. Fulton. This
-- has been in here and asked that we with-
hold Dr. Fulton's name and that he be not
announced to preach in the Coliseum Place Bap-
tist Church to-morrow. Thank you, said the
editor, then, turning to me, he asked me where I
was born, where educated, settled, and some of
the leading facts of my life, and the next morn-
ing he had a column of biographical notice in
the paper stating that I was to preach in the
Baptist Church. The result was, all interested
in the work were present. At the close of the
sermon, three merchant princes stepped up and
in a loud voice said, "We invite you to dine with
us at the St. Charles to-morrow, as a token of our
regard for one who dare stand for the negro in
New Orleans."
The tour through the South was instructive.
GOD'S SPECIAL CARE AXD HELP. 69
and revealed the deplorable condition into which

the negro element is left.
Unfitted for leadership, or even citizenship, it
is not strange that they made mistakes. The
saddest fact was, they had lost the love and
guidance of those who had formerly held them
in bondage, and the prejudice of the whites in
the South prevented Northern men and women,
who were willing to make great sacrifices for
them, to do any effectual work in their be-
half.
Montgomery, Ala" was visited. The condi-
tion of the negroes was beyond description sad.
Children as white as any to be found in white
homes were in colored schools because of the
taint of negro blood. Men and women of wealth
and education were banished from hotels and
first-class cars for a similar reason, and to
protest against it was to invite reproach,
if not peril. My heart had been wrung
with anguish by what my eyes had
seen, when I took the train for Atlanta. On
it were at least fifty Ku Klux members. We
were in the same car. We had hardly parted
from the town when they began to tell how they
had maltreated the negroes about them. It was
pitiable to hear them. One told how they had
barreled a negro up and sent it rolling down to
the river, when they shot at the barrel as it was
going down; and then through the holes the
water would come into the barrel, and if the

negro was not killed by the bullets he would be
drowned in the river. At such stories they
laughed and talked on for hours telling of their
inhumanities. .
At length one of them came up to me, and in
his insolent and domineering tone demanded to
know who I was. I replied that I thought that
was my business, but as the question had been
asked, I had no hesitation in giving my name
and my position on the negro question as
"President of the National Institute for the
education of colored ministers and teachers."
Then they swarmed about me and I freely told
them what I thought of their terrible cruelties,
and said that if this thing did not stop there
would be another war, and when it came there
would be fearful retribution for such God-defying
and man-debasing conduct.
Their reply was firm and determined. They
outlined their policy, which was adhered to and
to which the North had strangely acquiesced in
and allowed.
If Lincoln was right in saying that he believed
God was permitting the nation in the loss and
suffering of His people to endure punishment for
our injustice to the black man, what plea can
there be for us at this time for such terrible
barbarity as distinguishes our conduct?
I came home to work as best I could. It is
not necessary to tell how I was betrayed by even

some black men; but I adhered to my purpose,
and at Cleveland I told all that was in my heart
to say in the presence of some of the leading
ministers and laymen of the South, when the
denomination, by an unanimous vote, stood by
me. In 1889,when Cardinal Gibbons was trying
to capture the negro, God bade me go down and
visit the colored schools. It was a wonderful
visit. I spoke to over 3,000 colored students in
their several schools about the way Romanism
was threatening them. It was enough to call
the attention of the average negro to the fact
that Pio Nino alone of all the representatives of
governments of Europe recognized the Southern
Confederacy, and did his utmost to build up a
slave empire in the South, where slavery should
be perpetuated forever, to cause him to see
Romanism in its true light. The result of the
trip was marvelous. Hundreds of nuns were
turned out of the schools in the South, and the
preachers gave a welcome to the truth against
Romanism, which makes it extremely difficult
for priests to cajole them.
In "Spurgeon Our Ally" I have given one
reason for my coming to Brooklyn. Another
was given, as, if by prophetic foresight, before
leaving Boston. I said then, that perhaps one
reason for my going was that I might get nearer
the HORNS OF THE BEAST.
New York is the largest and most potential

Roman Catholic city in the world. There is
more brain, more money and more power placed
at the disposal of Rome in that great Western
gateway than in any other place on God's round
earth.
From Hanson Place I went, and with a few
courageous men and women organized the Cen-
tennial Baptist Church. \Ve worshipped first in
Clinton Avenue Chapel, then in the Rink, after-
ward called the Brooklyn Temple; and just when
I was ready to put up a range of flats on the
front, which would have given us a hall that
would have seated 3,000 people with rooms con-
venient for Sunday-school work, and an income
of $10,000 per annum, an offer came for the
Temple property that seemed advantageous, and
the trustees voted to sell for the purpose of build-
ing the beautiful and commodious edifice on
Adelphi street.
No sooner was the new house finished and
seventy thousand dollars paid on it, leaving a
mortgage of ten thousand dollars, and when I
was ready to do a great work in this place for
Romanists and others, I went to the study to
pray for the work in which we were engaged as
a church, when, to my surprise and horror, the
interests of the work at home passed out of my
mind, and in its stead came the interests of
seven millions of Romanists into my heart.
Then for three months came the wrestling and
prayer.
At first I tried to discharge my duty by
getting the permission of ministers to preach
on this subject in their pulpits. I wrote the
chapter, "Can We Hope for the Conversion of
Romanists?" and read it before the Clerical
Union of Brooklyn. Then Messrs. Funk &
Wagnalls printed "Rome in America." The
way seemed hedged up. At last the dire neces-
sity came upon me either to give up the church
or betray the trust committed to my keeping.
No one will ever know the agony endured for
months before I knew what God wanted. For
thirty-three years I had been pastor of a Baptist
church and had never been out of an engage-
ment for a day. I love the church of Christ
better than language can describe. On the 16th
of March, 1887, at two o'clock A. M., I reached
that point when I must either resign my pastor-
ate or abandon my hope in Christ. Be it remem-
bered, I sent five hundred requests to ministers
and churches to let me present this work to their
people without one favorable reply. No matter,
resign I must; resign I did. The church re-
fused the resignation and gave me a year's leave
of absence, with the privilege of supplying my
pulpit. For this I could not get the consent of
God. My letter to the church and the kind
action of the church toward me are here given.
A SUMMONS TO WORK.
Beloved in Christ: For years the woe has been
unto me, if I preach not the Gospel to the people
in America, who are deluded by the errors of
Rome. In Boston I did my best to enlighten
them, and found a reason for coming to Brook-
lyn, that at the gateway of this western conti-
nent, I might be nearer the seat of war. Though
there are more than seven millions of Roman
Catholics sheltered beneath the aegis of our Re-
public, deluded by error and shrouded in the
folds of Papal if not of Pagan night, yet such is
the tendency of Churchanity to usurp the place
of Christianity, that many believe that because
these millions belong to a so-called church they
are housed from danger. As a result, men who
take high rank in the churches of Christ, give
money to support their protectories and asylums,
help them to found colleges, build and maintain
convents, forgetful that God's providence brings
them here to be saved from error and not to be
encouraged in propagating it. Because of this
ignoring of the manifest peril which threatens
the life of our Republic, and fetters the cham-
pions of truth, seven millions directed by the
Pope and ruled by the despotism of Rome, are
controlling sixty millions of so-called free Amer-
icans, and the worst is not yet. They dominate
the press, take charge of our postal facilities,
occupy seats upon our benches of justice, and
are in absolute control of some of the largest
and most influential cities of the land. Our
fathers were alarmed when it was prophesied
that such a state of things was among the possi-
bilities. Their children are dead to the peril
now that it is upon them, unfrocking priests of
pronounced ability, and dictating terms to Legis-
latures, becoming an ally of rulers and the mas-
ters of the world.
We send missionaries to Rome and to various
portions of Europe, to Mexico and Routh Amer-
ica, to preach the Gospel to Roman Catholics,
claiming that without the Gospel they are in
peril. Is a Romanist in Rome, in Mexico or
Rio Janeiro in greater peril than a Romanist in
New York?
Ignore not the fact, that there are more than
seven millions of Catholics in the Republic,
ruled by a Cardinal, 12 Archbishops, 61 Bishops,
8,000 Priests, and an army of 40,000 Monks and
Nuns. They have aU the money they need, the
press is under their control, and politicians are
their willing servants. How shall we contend
against them, to preserve our country from the
blight that Romanism has brought upon every
country where Rome bas cast her shadow?
The American and Foreign Christian Union
has abandoned the field. No organization of
Christian men is in existence that seeks as a
specialty to tum Romanists to Christ. There are
leagues and alliances that deal with Romanism

as a political power. My mission is to the souls of
Romanists. For them Christ died. His blood
alone can atone for their sins and wash them
away. They must be brought to see and feel
this or they are under the condemnation and
'wrath of God. The gospel of Christ alone is the
power of God unto salvation, to everyone that
believeth. For therein is the righteousness of
God revealed from faith to faith as it is written.
" Tilefust shall iiue by faith."
It is not my purpose to thrust myself upon
the churches, but to respond to such invitations
as may come to me, and to enter, as far as it is
in my power, the doors which shall be opened.
And now behold, I go bound in the spirit unto
this work, which few are willing either to under-
take or become identified with. I am to separate
myself from the fellowship of my church, go
without patronage, dependent upon the cove-
nanted promises of my Heavenly Father for an
effectual door to be opened to me to the hearts of
this people, and for the aid necessary to scatter
books and tracts, which shall help to refute the
errors of Romanism and preach Christ to these
millions who are tiring of the bondage of Rome
and are desirous of the more excellent way of
the Gospel. The Reformed Catholic movement
is full of significance, showing that emancipated
Romanists should be welcomed to our churches,
GOD'S SPECIAL CARE AND HELP, 77
where an object lesson can be held up to them
of the institutions and the ordinances established
by our Lord. It is my belief, that God gave
this land to His S011, and that Romanists have
been' led here that they might read the Gospel of
Jesus Christ first in the lives of Christians, and
then through our schools, our literature. and our
ennobling civilization, be induced to throw off
this yoke of a slavish bondage and come into
the enjoyment of the liberty wherewith Christ
maketh His people free.
WORDS OF A LOVING CHURCH AND OF KIND
FRIENDS.
The following resolution was unanimously
adopted by the Board of Trusteec in their meet-
ing held in the Centennial Baptist Church.
March 23, 1887:
To THE REV. JUSTIN D. FULTON, D.D.:
The Trustees of the Centennial Baptist Church
having received your letter of resignation,
recommend to the church its acceptance. Twice
before has leave of absence for a definite time
been granted you to undertake the work to which
you feel called, and for which you now resign
your office as pastor of the church. It has been
the cherished wish of your heart for years to en-
gage in that work. We hope that you will still
retain your membership with us to help us by
your counsel and assistance.
We therefore, knowing that in the future as in

the past the interests and prosperity of this
church will be dear to you, desire that you
accept the office of Pastor Emeritus, until such
time as you may assume the pastorate of another
church, assuring you that you will always receive
a cordial welcome to our gatherings.
With our warmest wishes for your future wel-
fare and for your success in your chosen work,
we bid you God-speed.
HENRYA. VAN DYNE,Chairman.
JOHN C. BALL,Sec'y.
The church refused to accept the resignation
and adopted as a substitute the motion of the
deacons granting the pastor a leave of absence for
one year.
Rev. Edward Bright, D. D., in The Exam-
iner of March 24th, 1887, had this to say:
" Every reader of 'The Examiner' knows Rev.
Justin D. Fulton, D.D., personally or by hear-
say. They know he is a man that is brought
oftener within the range of unsparing criticism
than is almost any other Christian minister. For
ourselves, we do not pretend to believe in
all that Doctor Fulton says and does;
but we have a strong conviction that
the drift of his life and teachings is on the
side of God's truth and the interests of human-
ity. In saying this, we mean to say much in his
favor, for we have long since been of the opinion
that it is the drift of a man's life that determines
his real character. The latest thing he has done
is to resign his Brooklyn pastorate, and the object
for which he has done it is that he may devote
his whole time, so far as Providence shall open
the way, to the spiritual interests of Romanists.
We make no predictions as to what will be the
success of Dr. Fulton in his new mission, but
we shall not withhold from him our God-speed,
for the reasons that his mission is a great one
and he enters upon it deliberately and with a
fixed conviction that God calls him to it. A let-
ter from him on another page more fully explains
his objects and plans."
On March 3 I, this;
"The deacons of Dr. Fulton's church were so
strongly opposed to his resignation of the pastor-
ate that they brought the question before the
church, which proved to be of just the same
mind as the deacons. The result is that he will
hold his pastorate relation nominally for a year,
which will be devoted to his proposed work
among the Roman Catholics."
From the Michigan Christian Herald we take
this extract:
"The subject is not new to his hands. Years
ago he published a book on the subject; and,
since the slavery and freedmen questions have
been settled, he has turned his weapons against
the papacy. He made a ringing speech at the

anniversaries in Detroit on his now favorite
theme. His position in the denomination has
been prominent. Going from the Tabernacle
Church, Albany, N. Y., to Tremont Temple,
Boston, he was recognized as a leader among his
brethren. His next pastorate, at Hanson Place
Church, Brooklyn, was of shorter duration; and
was followed by the formation of his present
church-the Centennial. Dr. Fulton is in the
vigor of his manhood, and is doubtless one of
the ablest platform speakers in the country.
When his mind is fired by a grand theme, and
his heart moved by the love of God, he is one of
our most effective preachers. That there is call
for vigilance and labor in the field he has now
entered upon, there can be no doubt. His friends
will rejoice in his success."
Rev. Robert S. MacArthur, D.D., in Chicago
Standard, said:
" For a long time Dr. Fulton has felt the call
of God to give himself exclusively to preaching
the gospel to Romanists. In order to answer
this call he must be relieved from the responsi-
bilities of his pastorate. He will leave the church
with an encouraging outlook. Under his minis-
try an excellent house has been built, possessing
all modern conveniences and burdened with but
a small debt. Baptisms have taken place on
several recent Sundays, and whoever may accept
the call of the church will find an excellent field

for labor. It is Dr. Fulton's purpose to go out to
this work -depending upon God and following the
leading of His providence. Here Dr. Fulton has
always had a warm welcome. It will not be a
gospel of denunciation of the errors of Rome
which he will preach, so much as the gospel of
enunciation of the great truths of New Testa-
ment revelation. It seems likely that this work
will open widely in a variety of directions, and
it is believed by many and hoped by all that
this is the beginning of a movement which shall
tell for long years in the conversion of Romanists
to the gospel of Christ."
Said The Watckman :

,. He has hitherto, as is well known, done work
in this direction during his pastorate, and feels
'bound in spirit' to make it his more exclusive
work. He is undertaking a service which to
human view offers no inviting prospect-a work
the successful doing of which will demand zeal
with knowledge, tempered by the meekness of
wisdom."
The sermon, ee Mission of Baptists to Roman-

ists," was preached to a crowded house in the
Fifth Avenue Baptist Church, New York, on
Sabbath evening, April 3d. Dr. Armitage writes
"that his people declare that it was a clear, rea-
sonable and kind presentation of the subject, well

worthy of the consideration of all." ,
THE ACTION OF THE MINISTERS' CONFERENCE.
On Monday morning, April 4th, by invitation

of the Ministers' Conference, it was repeated be-
fore them. The Examiner says "that Dr. Ful-
ton made so great an impression on the meeting
that a resolution was unanimously passed by a
rising vote bidding him God-speed in his under-
taking, and asking the divine blessing upon his
labors."
In support of the resolution, Rev. Frank
Rogers Morse, D.D., of Brooklyn, said: "The
going forth of Dr. Fulton touches my heart.
Let us not criticise him. Let us not think to
make him over. Let him go forth as God has
made him, a unique man, raised up to do a great
work. There is but one Niagara and but one
Fulton. Pray for him."
Rev. Mr. Parker, of New Jersey, said: "I
have known Dr. Fulton for twenty-five years,
and he has been foremost in the fight for liberty
and in resisting the aggressions of Rome. His
call is of God. His field the world."
Rev. James B. Simmons, D. D., District Secre-
tary of the American Baptist Publication Society,
said: ""1 rejoice in this proposed effort in behalf
of Romanists, If Dr. Fulton can be sustained
in it pecuniarily, for the next ten years, I think
GOD'S SPECIAL CARE Al\D HELP. 83
it may prove the most fruitful ten years of his

already very useful1ife.
"Somebody says that Romanism furnishes
room and a field for enthusiasts, while Protes-
tantism is shy of them. I hope this may not
prove true in the case of my brother. The large
audience that greeted him in Dr. Armitage's
Fifth Avenue Church last Sabbath evening,
and the endorsement of his proposed mission
at the close of his address, should encourage
him.
"They say that enthusiasts make mistakes-
the idea being that those who say this make no
mistakes. But with all of his so-called mistakes,
I have such confidence in the usefulness of his
proposed mission, and am so fully persuaded
that God has for twenty-five years been fitting
him for it, and that He now calls him to it, that
were I able, I would as gladly give him five
thousand dollars a year and his necessary ex-
penses, as I would give a shilling for something
to eat if I were hungry." Turning to Dr. Ful-
ton, he said, "May God bless you, my dear
brother, and give you a multitude of redeemed
souls to surround you as the fruit of your minis-
try in the day of the final accounting is my earn-
est prayer."
Grateful for the past and hopeful for the
future, in the name of God I unfurl the banner
of truth and righteousness and ask the prayers
of all, that God may open the way before me

and crown my labors with His blessing.
Before I speak of " The Work for Romanists,"
let me briefly speak of the trip to California and
through much of the South, with my good wife,
who with me gave all up, that this work might
be undertaken.
After I had resigned, a Roman Catholic came
to the house and said: "I see you have resigned? "
"Yes." "Is there anyone behind you?"
" Only my Heavenly Father." .. Has no one
promised you money?" .. Noone." " You
have left your church and salary and are going
to give up your home, that you may tell us that
we must believe in Christ or be lost?" "Yes."
He folded his hands, and, with love in his eyes,
said: "Well, God bless you, that is all I have to
say."
THE PLAN
was unique. It was to work with the churches,
to have days of fasting and prayer for power, to
make the Romish catechism a study for after-
noon meetings, to be followed by prayer for the
work, and in the evening to tell the truth to
Romanists and to Protestants concerning this
life-long foe of purity, of the home and of the
religion of Jesus Christ. On May 4th, 1887, the
Pauline Propaganda was organized; they who
became constituent members promised to seek
the enlightenment and conversion of Roman
Catholics and work for it, by speaking in love to
those whom we meet, by seeing that they are
supplied with a copy of God's Word and with
such literature as shall be helpful in building
them up in the knowledge and grace of our Lord
Jesus Christ. To this end, the preaching of the
gospel to those shrouded in the darkness of papal
right, became the leading characteristic. 'Phe
wonderful fact remains to be told. God had pre-
pared the way. Doors have been opened.
Mighty meetings were held and great numbers
were saved. The President of the society, sus-
tained by the prayers and by the voluntary and
largely the unsought contributions of the people,
has traversed the continent, gone to California
and preached in different states going and com-
ing; passed six weeks among the colored people
of the South; visited Europe, lectured in every
large city of Italy and in many of the cities of
Germany and Great Britain; published six books:
"Rome in America," "Why Priests Should Wed,"
., Washington in the Lap of Rome," "The Fight
with Rome," "Spurgeon our Ally," "Is it Mary
or the Lady of the Jesuits," besides a large num-
ber of pamphlets and sermons, and distributed
over 400,000 copies of books, unnumbered tracts
and leaflets, and sends out "How to win Roman-
ists," preparing for greater things to come.
THE GOING TO MONTREAL
seems like a part of a romance more than like a
86 HOW TO WIN ROC\rAKISTS.
leaf of history. In God's Providence I went to

Ontario in 1888 and again in 1889, where for
three months I preached Christ in the church
where for years Romanism has been fought, and
the truth, as it is in Jesus, has been proclaimed.
Having traversed much of America and Europe,
I felt a desire to visit Quebec. The way seemed
hedged up. At length, in May, 1890, an invi-
tation was received to preach the recognition
sermon of the Grace Baptist Church, and hold a
week of evangelistic meetings for Romanists.
The meetings began on Corpus Christi day.
Queen's Hall was taken and, to the surprise and
delight of all, truths that had startled Boston and
San Francisco were welcomed and applauded in
Montreal. The work has gone on. The won-
derful blessing bestowed on the proclamation of
the gospel in Motreal, in Sherbrooke, Maski-
nonge, and even in distant Kamouraska, the
success attending the distribution of tracts and
bibles amongst Romanists of the strictest sort,
their readiness to hear the Gospel and receive
instruction in the way of life, all indicate that the
time has come for aggressive action.
ALL THIS IS BUT PRELUDE TO WHAT LIES BEYOND.
The work "needed is suggested by letters and

often is outlined in private conversation, but up
to the present time seems not to have been for-
mulated into a plan nor hardened into a purpose.
GOD'S SPECIAL CARE A?\D HELP. 87
Let us thank God for the school at Grand Ligne,
established to meet the manifest wants of a large
number of those ready to work.
Ttus school to train 'workers needs support.
Young men and women who desire to fit them-
selves for special work among the French, are
asking for help. Great numbers of young men
and women connected with Baptist churches, who
would gladly acquire the French, that they might
become colporteurs and missionaries, should be
encouraged to attend this excellent institution.
More than J, I 70,000 Roman Catholics are as
sheep without a shepherd in Quebec alone. No
one can behold the women, who in great num-
bers throng the Roman Catholic churches, (as if
the services were held for zoomen only,) distin-
guished for beauty, for elegant attire, for culture
and wealth, without asking how shall these be
reached. Trained in convents, ruled by priests,
they seem to be lost beyond recovery. On what
shall:we depend in winning them to Christ? We
answer, on the spirit of God working with them,
unstopping their ears and opening their eyes to
the peril environing them. If Burmah needed a
Judson, with his culture and gifts, to preach to
the benighted pagans, if Paul was essential to
the winning of the Gentiles to Christ, then it is
clear we must have men of brain, of heart as well
as of piety, to match the cultured men of Quebec
and point them to the Crucified.
THE WORK IN MONTREAL DESCRIBED.
In the Protestant Standard, April 24th, 1892,

the following appeared:
" For the past two months I have been in Mon-
treal, as my business called me here. On hear-
ing that Rev. Dr. J. D. Fulton was pastor of the
Grace Baptist Church here, and being of. the
same persuasion, I decided to make this church,
which now worshipped in Queen's Theatre, my
church home, while in Montreal.
"Speaking of the church worshipping in a
theatre, reminds me that now, as in the days
when Jesus came and tabernacled in the flesh
among men, there was no room for him in the
inn, so it seems to-day that for God's faithful
children, who obey the Apostolic injunction and
'are not afraid of the faces of men, but who
openly and fearlessly desire to speak out with no
uncertain sound against the errors and supersti-
tions and idolatries of the Church of Rome, and
also against the cowardice of professing Chris-
tians, who are afraid of man, whose breath is in
his nostrils;' for such servants of Christ there is
no room at the Inn either.
" I hardly know where to begin to tell you of the
wonderful work carried on by that loving, faith-
ful servant of God, Dr. Fulton. But I will begin
with a brief description of himself. In appear-
ance a hale and hearty man, from whose coun-
tenance beams forth the radiance of the sunshine
GOD'S SPECIAL CARE Al\D HELP. 89
of Christ Himself, with whom he walks so near

and close and communes so sweetly, as friend
with friend. With loving words and a bright,
cheery welcome for everyone, one could hardly
believe that this man, when in the pulpit, could
wield such power over his audiences as to com-
pletely have the whole mass of his hearers so
powerfully under control, as he thunders forth
the truth one moment, and then the next is ear-
nestly beseeching, with a heart full of yearning
for lost souls all the while: and by tender, lov-
ing, earnest entreaty, he almost wins the most
careless and indifferent to 'come to Jesus.'
And then, with a voice full of indignation, he
throws out thrust after thrust from the Word of
God, well aimed, and then, with powerful, well
directed wit and sarcasm, he shows up the awful
crimes and absurd foolishness of the system that,
in the name of God, he is battling against with
all his might and main.
"One needs to see him and to get acquainted
with this modern Luther, to understand how
these qualities together go to make up one of the
best and most noble and fearless servants of
God that can be met.
"He seems to be a combination of the two
characters of John, the Baptist, and John, the
beloved disciple, and when I say this I mean the
bold fearlessness of the one who, in such plain,
unmistakable language, thundered against the
hypocrisies and crimes of high as well as low, and

the tender, loving, yearning heart of the other,
who seemed to use all the most beautiful and
endearing language that a tender, great, loving
heart could give utterance to, in order to show
forth the exceeding great love of God.
" Right here let me remind you of something
you doubtless know already, but which ought not
to be lost sight of. Dr. Fulton fights with all
his might and main against Romanism as the
invention of the devil, and hates it as only a man
can hate it who hates everything that God hates,
while at the same time he loves the poor, de-
luded followers of that church system of Satan as
only a man of his power can love.
"One Catholic said to the other a few days
ago (they both had been at Dr. Fulton's meet-
ings), 'I like to go there because the man believes
we are lost and does all he can to save us, and I
believe he loves us.'
"One by one the priests and members of the
Roman Catholic.Church are fin'ding out a 'more
excellent way' and are walking therein."
Following is the resolution of the Church:-
RESOLUTIONS OF THE GRACE BAPTIST CHURCH.
Moved by A. G. Walford, seconded by C. W.

Brown, and adopted unanimously by the Church,
with the request that they be read to the
Pauline Propaganda meeting, and given to the
press.
GOD'S SPECIAL CARE A:-<D HELP. 91
WHEREAS, Rev. Justin D. Fulton, D.D.,

has for two years labored with us in upholding
the banner of the cross in darkest Quebec;
therefore,
Resoltred, That we desire to recognize the
goodness of God, who is ever working among
the nations, carrying out His purpose, and who
we believe opened the door for you to enter upon
your great work in Montreal, where He has so
marvelously owned your efforts in His service.
Since that time God has evidenced by the many
valuable additions to our membership, by the
quickening of the spiritual life of the Church,
and by the flood of Gospel light you have been
the means of shedding upon those who have been
grovelling in the darkness and superstition <if
Rome, that a great and beneficent purpose was
fulfilled in your coming. Not only in Montreal
has your influence been felt, but many in Canada
have heard your clarion voice like that of a
Luther, calling them to see their opportunities,
and march' forth to claim the country for Jesus,
who shall make it a mighty factor in the world's
evangelization. Maskinonge, Kamouraska and
other parishes have been quickened, and Ontario'
has been stirred by your words and enthused by
your deeds.
You go now to Chicago to head against Rome's
influence at the World's Fair. Our prayers and
sympathies shall go with you. The marvelous
way you have under God conducted the anti-

Roman fight in Montreal and the Province of
Quebec proves your fitness for the perilous and
exceedingly difficult place you are to occupy at
that central post of observation and conflict.
We know of no man in America who is better
qualified to do this work than yourself. Believing
it, we submit to the leadings of Providence, feel-
ing assured that God has called you to this field.
It is our hope that friends will be found there to
hold up your hands and that a great hall may be
opened where you can ring out the appeal to the
people of all lands, as you have so faithfully
done for two consecutive years in Queen's Hall,
Montreal. We believe you are interested in our
work and welfare as a church. Our pastor, Rev.
W. T. Graham, is a warm, personal friend of
yours, and, with the church, will always be glad
to welcome you back, where, we hope, you will
yet find your home if God spares your life after
you have given Rome the needed blow at the
great World's Fair. .
We would desire here to express our gratitude
for your wife's sojourn amongst us. By her
-godly walk and conversation, as well as by her
loving sympathy, she has endeared herself to all
our people, and her absence will be a great source
of regret.
May the God of all grace comfort you and
equip you for the work, and make you even more
successful in the future than in the past, is and

will be our united prayers.
In conclusion, beloved brother, we unite in
saying-Herald of the truth, champion of liberty
for all, farewell until we meet again; if not on
the battlefield, then at the coronation, when you
shall be honored among the Reformers of all
ages, and where the faithful shall be crowned
with a crown of rejoicing that' shall shine with
undimmed splendor after thrones, empires and
kingdoms shall have crumbled to decay.
Done by and in behalf of the Church this 24th
day of April, 1892.
Signed by deacons and trustees of the church.
W. T. GRAHAM, Pastor.
The following was also read from the Orange

Association of Montreal:
Moved by Bro. Wm. Galbraith, and seconded
by Bro. Abraham Mackey, in the name and on
behalf of the members of the Orange Association
of this city who have attended and taken an in-
terest in the meetings of the Pauline Propaganda,
held in the Queen's Hall and elsewhere.
rst, That we have learned with deep regret of
the intended departure of the Rev. Dr. Fulton for
another field of labor, but pray that there, as here,
he may be abundantly blessed ih his labors for
the uplifting of humanity and the amelioration
of the moral and spiritual condition of our race.
ad. That we hereby place on record our high

appreciation of the faithful and fearless stand he
has taken, and our admiration of his heroic,
eloquent and truthful declarations against the
"man of sin."
jd. That we are of the opinion that great good
has been accomplished through the instrumental-
ity of the Queen's Hall meetings, and that
although it may be necessary to suspend them
during the summer months, we sincerely hope
that they will be resumed. in the fall, and that
they will receive the moral and material support
of every lover of Protestantism.
4th. That our thanks are due and hereby ten-
dered to the Rev. Dr. Fulton for his self-sacri-
ficing zeal in the cause of our common Protestant-
ism in this city and throughout the Province of
Quebec, and we sincerely hope that in the near
future Providence will so order his goings that
he will see the necessity of making this city his
home, where he is loved by his friends and ad-
mired by all with whom he comes in contact.
WM. GALBRAITH, P. G. M.
MONTREAL, QUEEN'S HALL,
April 24, 1892.
On the front of my house, on the farm, I have

.. Praise the Lord," in letters six inches long, so
that all can see the utterance of praise as they go
by in stage or wagon. The house is on the east
side of the road, and so often at night you can

see the letters in wood and in fire on the wall
beyond. If one could see my heart I am sure
they could see the "praise the Lord" on
. my lips, and in letters of fire burning on my
heart.
The work in Chicago has been a surprise and
a joy. It was in March I began to feel that I
ought to leave Montreal and go to Chicago to
antagonize the efforts being made at the World's
Fair by the Romanists. On the r rth of May I
came once more under the Stars and Stripes, and
purchasing aNew York Tribune found Mrs.
Potter Palmer's letter to the Pope asking him to
write a letter commending the Fair and furnish
such relics as should identify the nuns and orders
of the Roman Catholic Church as leading factors
of Western civilization. I reached Brooklyn at
7 P. M., and went at once to Dr. MacArthur, and
asked the use of his pulpit to present our protest
to the entire proceeding. The News agency
telegraphed it to the Chicago papers, and a good
report of the sermon was spread upon the tables
of Chicago's busy people, On Monday I came
to Chicago, saw P. S. Henson, D.D., B. F. Jacobs
and others, and told them my errand.
As a result I was invited to supply the pulpit
of the Immanuel Baptist Church through July
and August. How mysterious are God's methods
of work. July 3d being the Sunday preceding
HOW TO WIN RO~IANISTS.
the national anniversary, I was asked to preach

a patriotic sermon. I did so to the best of my
ability, and brought out all I had to say about
the World's Fair. All were not pleased. About
the only one I could find who was happy about
the tum of affairs was the Lord. It did seem to
me that my heavenly Father was for it, and in
accordance with the promise, "when a man's
ways please the Lord he makcth even his enemies
to be at peace with him," I shut myself into my
room and left God to do the rest. As a result,
without my lifting a finger, I was invited to
speak on Romanism in one of the large Methodist
churches on the afternoons of each Lord's day.
That night when I went and met the deacons I
told them how I had been led and what God had
done and that I would not accept the invita-
tion to go elsewhere until I had consulted them.
Then we bowed in prayer, and when we arose
the deacons said unanimously" don't engage to
go more than a Sunday or two, as we will proba-
bly get the trustees to offer you the use of the
Immanuel Church for your afternoon meetings."
It was done. and on July 31st Dr. Henson pre-
sided and delivered an address which the Stand-
ard printed in full with my address and with
commendatory words from the editor, which
exerted a tremendous influence upon the Christian
masses of the Northwest. For one week, by
invitation of the church, I preached every
GOD'S SPECIAL CARE A.\"D HELP. 97
evening on subjects such as these: "\Vhat Peter

Would Say to a Romanist," "The Death-bed of
a Romanist," "Rom ish Baptism a Curse to the
State," "Savonarola and McGlynn," and" Romish
and Christian Possessions Compared," and then,
on Sunday, "Take the Cover off; or, Romanism
in Europe Uncovered." As a result we had
the largest congregations ever enjoyed by the
church in the summer time, and a large number
of Romanists have thrown off the shackles, :1I1(1
are now welcoming Christ as their Saviour.
Sunny memories throng the soul-chamber as r
review God's dealings with me and mine. The
spirit of truth has been my guide. Once when
without a church and almost without a friend in
whom I could confide my troubles and share my
anxieties, I went down to my study at four
o'clock in the morning, and, bowing before God,
opened my Bible to Matt. vi : 6, after having asked
what I was to do, as I had no church nor society
nor any helper to whom I could speak, this I
read: " But thou, when thou prayest, enter into
thy closet, and when thou hast shut thy door,
pray to thy Father which is in secret, and thy
Father which seeth in secret shall reward thee
openly." Then I came into the fellowship of a
new life, and from that moment have had church,
love and the support of ministers and people to
an extent that seems surprising; and with this as
an expression of gratitude for ,. spedal care and
help" in this arduous and perilous work, I render

all praise and thanksgiving" Unto Him that
loved us and washed us from our sins in His
blood, and hath made us kings and priests unto
God and His Father: To Him be glory and
dominion forever and ever. Amen."
CHAPTER II.
ENCOURAGEMENT TO WORK FOR ROMANISTS .
.. So much as in me is. I am ready to preach the Gospel to

you that are at Rome also.t'-c-Rom. 1: 15.
R EPEATED requests having- been made for

facts and data concerning the work for
Rornanists, this memoranda is g-ivcn, in the
hope that others may be encouraged to enter the
fields whitening for the harvest.
In the past the tocsin of alarm had been sounded
against Romanism as the foe of liberty and
Americanism. It was widely believed that if
Abraham Lincoln had told what he knew about
the plotting of the Jesuits and the terrible con-
spiracy laid in Rome and ramifying every part
of our body politic, stalking into the legislatures,
enlisting in the army and penetrating even
into the most secret councils of the nation, caus-
ing thousands to desert from the army, opposing
enlistments and threatening the life of the chief
magistrate, who was afterwards assassinated by
their hired mercenaries; if he had told what he
knew about this terrific foe, Romanism would
have received its death wound. "One war at a
time" was his motto, and so he lost his life, for
100 HOW TO WIK RO:\IANISTS.
there were two wars in progress at one and the

same time.
Slavery was slain. Romanism survived, and.
in the estimation of many, was becoming master.
The Evangelical Alliance entered into league
with it, agreeing. in canvassing towns, in case
tract distributors should enter the home of a
Roman Catholic, they were to pass on, and not
leave a tract or a Testament. on the supposition
that Rornanists were part of the religious world.
Both political parties sought the favor of the
.. Man of the Vatican." By strange providences
I was brought to see their lost and undone con-
dition. without God and without hope in the
world. For days which lengthened into months,
day and night, awake or asleep, I seemed to
hear the wail of poor Romanists in hell, crying,
as did Dives, for some one to go to their lost
friends, and warn them of their danger, and
point out to them Jesus, "The way, the truth,
and the life."
No one will ever know my joy when I found
that Romanists could be helped, as could all
other errorists, by telling them the truth, and
that Romanists are as ready to hear the Gospel
as Protestants are to preach it to them. .
It would cause surprise and, perhaps, not do
any good should I detail some of the experiences
had in attempting to do this work. Some evan-
gelical churches absolutely refused to permit the
EXCOURAGDIEXT TO \YORK. WI
subject to be mentioned, and seemed to be more

afraid of the truth than of error.
One minister, in an important city, believed
that Romanists ought to be preached to, in
every town, excepting in the one where he re-
sided. There, he said, it would not do at all. It
would excite hostility and might provoke a riot,
and yet about him are thousands of Rornanists
manacled by superstition and enthralled by error.
That minister subscribes to send missionaries to
Romanists in Rome, that they may be saved,
but utterly refuses to warn those about him of
their peril.
There are not many in this country to call at-
tention to the triumphs of the truth among
Romanists, or to their peril, because of their
ignorance and unbelief.
France was lost to Protestantism because the
reformed churches were led to admit that salva-
tion might be attained under either communion.
That mistake was the fatal mistake. The Roman
Catholic Church, on the other hand, held inflex-
ibly to its doctrine, and hesitated not, to deprive
those who adhered not to its faith of every hope
of immortal1ife. As a result, Protestants, in the
language of Bossuet, "opened the gates of
heaven to those who lived under the Rornish
communion," and, for the sake of safety, be-
trayed the truth and worshiped before the idols
of error.
ARE WE NOT IN THE SAME DANGER?

It has been claimed that Romanism is good
enough for the poor of Europe and the poor of
America. Wkat is good cnougis for the poor is good
enougll for anybody. Romanism is death to all
who embrace its doctrines in Europe or America,
and the time has come to thus declare.
In the discussion on the Freedom of Worship
Bill before the Legislature of New York, Roman-
ists were treated as religionists. They are not.
The Paulist Fathers hold their missions to
Romanists. Would it not be well for Christians
to hold their missions to Americans?
If Romanists are in peril in Italy, they are in
peril in America, and there are no reasons which
should make us contribute to the work abroad
that should not induce us to engage in, the work
at home.
The work for Romanists was engaged in, not
because of what Rome might do against liberty
and country, so much as because of their undone
condition, without God and without hope.
ILLUSTRA TrONS OF THEIR NEEDS.
I was preaching on a cart in a Roman Catholic

ward of Brooklyn when a poor Romanist came
up at the close of the service, and asked " if he
could find Christ the way I was speaking of."
I looked at him, and saw a tall, fine-looking
Irishman, far gone in consumption.
ENCOURAGEMENT TO WORK. 103
" Do you want Christ as your Saviour?"

"y es ! I am soon to die, and I do not want to
go to purgatory."
"Dear fellow, there is no purgatory; it
is either heaven or hell, and if you want
Christ, you may be right sure the Saviour
wants you. We will see each other after the
meeting."
After the crowd had dispersed, we went into
one of our homes in that vicinity, and when in
the parlor, I said:
" Now, this means business. If you are going
to give yourself to Christ, you have got to give
up Rome and all fear of what may come to you,
because you come out from her. Up to now you
have been a great coward. You have been
afraid to come and hear the gospel in an evan-
gelical church. You stand outside, they tell me,
but you are in the clamps of Rome. Are you
ready to break out and give your heart to Christ,
with all that it implies?"
His reply I can never forget. He said:
" Up to now I have been afraid, but this sermon
has cleared away the mist. I am now ready to
die, that I may glorify Christ."
We then went into the little parlor, and, tak-
ing my Testament out of my pocket, I opened to
the first chapter of John's gospel, and asked him
to place his finger on the eleventh verse, and
look at it. He did so, and in a firm tone read:
" He came unto His own, and His own received

Him not."
"That is me," he said.
"But as many as received Him, to them gave
He power to become the sons of God; even to
them that believe on His name, which were born
not of blood nor of the will of the flesh, nor of
the will of man, but of God."
"That is J eSl1Sspeaking in love to you; will
you hear Him? "
" I will," was the brave reply.
" No matter what it costs?"
" No matter what it costs, and I know it may
compel me to give up home and friends and all."
We prayed together, and it was not a moment
before I saw that he had crossed the line and was
safe in the arms of Jesus.
That night he had a terrible hemorrhage, and
the next morning his sister came and asked me
to get him into the Cumberland Street Home-
opathic Hospital. I went to the manager and
told the story. The carriage was sent for him.
'The next day I called to see him, and found two
nuns by his side. When I came in they rose to
go, but I said: "Don't go; this man is a brother
of mine in the Lord; stay, and we will go over
some of the promises together." At the begin-
ning I saw that my friend was out of Rome. I
read to them about conversion, of God's gift of
His Son, that they might have life; turned to
EXCOURAGEMENT TO WORK. 105
the tenth of Romans, sixth verse: "The right-

eousness which is of faith speaketh on this
wise: Say not in thy heart, Who shall ascend
into heaven? (that is, to bring Christ down from
above) or, Who shall descend into the deep?
(that is, to bring up Christ again from the dead).
But what saith it? The word is nigh thee, even
in thy mouth, and in thy heart; that is, the
word of faith which we preach; that if thou shalt
confess with thy mouth the Lord Jesus, and
shalt believe in thy heart that God raised Him
from the dead, thou shalt be saved. For with
the heart man believeth unto righteousness, and
with the mouth confession is made unto salva-
tion." Then I told them that all could see we
/
did not need the Virgin Mary or saints to inter-
cede for us in heaven, but all our needs were
met in Christ.
" Amen," said my brother, from the bed, with
no fear of nuns before his eyes. Then turning
to the "Come unto me, ye that are weary and
heavy laden, and I will give you rest," I said,
~'That don't mean a hair shirt, or pebbles in the
shoes, or the wearing of an iron belt, with sharp
thongs or points that pierce the flesh; it means
peace that passeth knowledge." Then, turning
to them, I continued, "This man has tested
these promises, and knows that they are true;
let us join him in prayer." Our friend, sitting
up in the bed, with his hands foldedtogether on his
breast, said: "Oh Lord, I have got it. They

have it not. They believe in baptism. sacra-
ments, penance and purgatorial fire to save their
souls, by the aid of priestly absolution. So did
1. But it did me no good, and it will not do
them good. Let them see it and know it as I
have done. My feet are on the rock; theirs are
in the sinking sand. Help them. Show them
Thyself and bless them. Amen." The nuns
retired at the close of his prayer. Then were my
eyes opened to the utter hopelessness of Roman-
ists. The next day he wrote me a beautiful let-
ter of thanks, and the next day died.
Another instance that left a deep impression on
my heart, was the case of an Irishman, who,
when dying. sent for me, and desired
THE "VERILY."
He was lying on a poor bed in a hot tenement

house, close against the roof. The hectic flush
was on his cheek, the clammy sweat was npon
his brow and hand. Three times I tried to speak
to him about the condition of his body, when he
said, with an intenseness no language can de-
scribe, "I did not send to you because of my
body, but for my soul. I want the' Verily.'''
" What Verily?"
"The one I heard you preach about the last
time I heard you."
And then he told me when it was and some

things I said.
" I sent and obtained a Bible," he said, "but
I cannot find the passage."
It was my happiness to open to him the Word
of God, and say to him with joy, "You mean
John (v: 24): 'Verily, verily, I say unto you, he
that heareth my word, and believeth on Him that
sent me, Itatlt everlasting life, and shall not come
into condemnation; but is passed from death
unto life.' "
Quick as a flash, with a faint voice, he cried
out, " Wife, I told you there was a ltatlt in it."
Then asking me to turn down the leaf, so that
he could not lose it, he turned his face over on
his pillow, and, with tears running down his
cheeks, he thanked God for the" hatt«."
That impressed me with the fact that none
know of salvation in Rome, not even the Pope
himself. Romanism is built on a lie.
Thinking a lie in the heart makes the man a
liar. No liar hath a part in eternal life. "All
liars shall have their part in the lake which burn-
eth with fire and brimstone, which is the second
death." Romanism is notfor Christ; it is against
Him. Millions of Roman Catholics are journey-
ing, unwarned and without a thought of danger,
to the retributions of despair. One God is the
maker of us all. One Christ is the Saviour
and Mediator of all. The Holy Spirit is the
one Comforter and Counselor of all. One Word

(the Holy Scriptures) is given to make us wise
unto salvation. One judgment seat is in reserve,
before which we all have to stand and give an
account of the deeds done in the body. God is
no respecter of persons. Of one blood hath He
made all the nations of the earth; and as,
through sin, death hath passed upon all, because
all have sinned, so, through Christ, the great
sacrifice of the Father, shall all be made alive.
Peter says: "There is salvation in none other,
for there is none other name under heaven given
among men whereby we must be saved." Acts
iv: 12.
IN 1884 THE BATTLE WITH ROME
took on national characteristics. An effort was

made to divide the Roman Catholic vote. In a
sermon preached in the Brooklyn Temple atten-
tion was called to "The Sale of the Truth."
The wise man said: "The hope of the right-
eous shall be gladness, but the expectations of
the wicked shall perish." Provo x: 28. An
eminent Republican declares that the party dis-
tinguished in the past as the party of moral
ideas; as the party that carried the country
through a war in which the chains of four
millions of slaves were melted by the heat of
sectional strife; a party pledged in its young
manhood to temperance, to righteousness and to
justice; a party that, despite the influence of
ENCOURAGEMEr\T TO WORK. 109
Rum, which was against freedom; despite

Romanism, which recognized the Southern Con-
federacy; despite Romanism, which filled New
York with riot, tore down the Colored Orphan
Asylum and trampled out the young life of help-
less children; a party which fought Rebellion in
the North and in the South, and ought to be
the hope of freedom for the country-was
beaten, because an honored minister of Christ
declared: "\Ve are Republicans, and don't pro-
pose to leave our party and identify 'Ourselves
with the party whose antecedents have been"
"RUM, ROMANISM AND REBELLION."
These are the exact words, as printed in the

New York Tribune, Nov. 15th, 1884: "There is
no intelligent and honest Democrat who will
question the proposition that, before the Burchard,
address, we had the State in our hands.
But for Rum, Romanism and Rebellion, the
Republican party would have carried Connecticut
and New Jersey, and had a majority of at least
25,000 in New York." Do the American people
realize what this language implies? Do they not
see that it declares to all who can read what is
plainly written between the lines, that we, the
Republican managers, held the pledge of the Roman
Catholic vote, wlzicll was lost us by the intemperate
speechof Dr. Burchard f Does not this language
furnish ground for the supposition, that has
I fa HOW TO WIN ROMANISTS.
grown into a conviction, that the Republican

party made to Rome a promise which they were
unable to keep, and were in expectation of help
which, under the circumstances, Rome could not
render? For, be it remembered, Rome kept her
contract. Romish priests, as a rule, from Maine
to California, delivered every vote in their power.
Priests, before altars of their church, delivered
to their followers cards which pledged their sup-
port to the man from Maine, and the man from
Maine, it he had not, as is charged, prostrated
himself before the Roman See and pledged his
support in ways that are dark, did all in his
power to placate the Romanists, and in his zeal
forgot the millions of distrustful eyes looking
upon him, and in trying, as a blind man to lead
the blind, led men, as was natural, into the ditch
. of defeat. It is pitiable, if true. Never was
such an overthrow since Lucifer fell in heaven,
or Adam threw away Eden on earth, as was
there in New York when Mr. Blaine neglected
to say that Dr. Burchard's remark was true of
the past, and that he rejoiced, as did millions
more, " that the Irish and Roman Catholics of the
land were under the influence of the Catholic
prelates of the country," and I quote the exact
language of Rev. Father Thomas Quinn, as
published in the Brookly1t Eagle of Nov. 17th,
1884, "and by the help of those in charge of the
different congregations of the country were
ENCOURAGEMEXT TO WORK. I I I
being brought to a higher standard of intel-

ligence."
.. I glory in the spirit
Which made our fathers rise
And found our mighty nation
Beneath these modern skies."
But I glory more in the spirit which makes

them willing to endure privation rather than
have liberty despoiled, and this fairest land be-
neath the sun given over to those who, whenever
they obtain control, dig the grave for liberty,
oppose education, and block, as best they can,
the wheels of the car of progress which ever fol-
lows in the track of the followers of Christ and
the preachers of righteousness. The history of
that terrible period reads like a leaf torn from
"The Mysteries of Paris." Glance at some of
the scenes which have been described in detached
portions and have never before been connected
or explained. Enter
THE VATICAN,
and present to your imagination Leo XIII,

as he listens attentively to the perils which
threaten the Roman Catholic Church in America.
Imagine Bishop Ireland of the West urging his
plea.
"What is the great hindrance?" asks the
Pope?
" Rum," replies the Bishop.
"Why not start a temperance movement to save

the Irish in America from the curse which
blights their hopes at home?"
" The trouble is, the Roman Catholic Church
is identified with the Democratic party. They
furnish two-thirds of all the rumsellers, and the
saloon is everywhere recognized as the stronghold
of the Democracy."
" How is it that all of our people are Demo-
crats?" asks the Pope. .
,, The great mass of the Catholic voters go to
America not so much with a thorough idea of
republican institutions as with an abiding faith
in the talismanic charm of the Democracy. It is
not so much a knowledge of the political faith
they are about to embrace which influences their
actions, as it is a belief that in belonging to the
Democratic party, whatever that may be, they
are best promoting their social and political wel-
fare. Thus they may be said to be born in the
faith, and as they are born, so do they live in and
act up to it, without stopping for a moment to
analyze the validity of the claims of the opposi-
tion party. The mere fact that a man is a
Roman Catholic is sufficient basis for the assump-
tion, as a general rule, that he votes the Demo-
cratic ticket. Because of this, our beloved church
greatly suffers."*
*This language is taken from the words of Father Quinn.
as published in the Eagle of Nov. r rth, 1884.
ENCOURAGE~fENT TO WORK. 1 13
"Then let us," said the Pope, "educate the

Catholic masses to a higher standard of political
action."
THE STAKES TO BE WON
in case of victory are so great that the mind fails

to comprehend them, and the pen is utterly
unable to describe them. It is not for a church
or a town or a State, but for a continent she
plays. Never in the history of the world since
Christ hurled back Satan's offer have there been
such interests at jeopardy. It is not the first
time that the goal has seemed to be just within
the grasp of Rome. Columbus planted the cross
on the shores of the Western World, and claimed
this entire land for the religion of the Pope,
Others followed him, and they tried to take pos-
session. In the fight that followed wrongs were
inflicted on the natives of America which yet cry
out to heaven for vengeance, and if they are ever'
read in Mexico and Peru, will open the eyes of
the present generation to the iniquities of the
past and to the blessings within the reach of all
who accept of an offer of salvation through Jesus
Christ our Lord. For a time it looked as if the
shadow of the crosier was to rest on all this fair
land.
Here the Jesuits had a clearfield. Noone was
in the way of their coercing and cajoling help-
less Indians, whom they could work or ruin as
they chose.
IS THERE NO HOPE FOR THE PEOPLE OF THIS

WESTERN WORLD?
Yes, in 1680 the prow of a vessel laden with

persecuted and praying Puritans grinds on the
sands of Plymouth Bay. They disembark, and
bend the knee in prayer. What sought they
thus afar? They hardly knew. It was partly
safety; partly they came because they must, and
partly, as goes the song, they sought, in a forest
sanctuary,
"FREEDOM TO WORSHIP GOD."
No one heeded them. A half century passes.

Louis XIV, uniting under his sceptre the em-
pires of Francis I of France, and Charles V of
Spain, extended his empire over the Netherlands,
Sardinia, Sicily, Naples, Milan and other pos-
sessions in Italy; over the Phillipines and
Manilla Islands in Asia, over the greater part of
Southern and Central America, California and
Florida. It looked again as though Rome
was to be master not only of Europe, but of
America.
All know that freedom found a hope in Prot-
estantism, and a grave wherever Romanism
ruled supreme. France declared "America
shall be Catholic." So said the Pope; thus
spoke Montcalm; for this the Jesuit labored
everywhere, in the thronged city and in the soli-
ENCOURAGEMENT TO WORK. I IS
tudes of the forest, amid the haunts of civiliza-

tion and by the cabin and tent fires of the red
man. Soldiers who invoked the Virgin and who
adored the wafer gave battle to the power of
Britain on the waters of Champlain and far away
on the banks of the Ohio. French forts belted
the homes of Englishmen, while they extended
along the tablelands of Mexico, overlooked the
mines of Peru, reached the broad plains of the
Amazon and La Plata. Northward, southward,
from pole to pole, from ocean to ocean, their
missionaries extended the dominion of the Pope,
until in the New World none disowned his
sceptre, save a few red men in the woods and a
few white brethren along the shore.
THE DOMINION OF ROME SEEMED UNIVERSAL.
Shall it stand? It shall, says the Pope. What

says that Being who sitteth on the circuit of the
heavens, and whose rule extended over all?
Listen. A battle is fought at Plaissey, India, by
Clive, and French dominion is overthrown
and English dominion is established. In one
hour the deed was done. Thus did Jehovah
smite the scarlet hand stretched out to grasp the
Eastern hemisphere. No longer could Rome
burn heretics in India, for England henceforth
holds the reins of government, and where the
tread of the English lion is felt there is freedom
to worship God. Come back 15,000 miles, and
enter the Prussian territory. It was in the

month of August, 1756, the seven years' war
commenced. At last the battle of Leuthen was
fought, and from that eventful period dates the
ascendancy of the Protestant element. In 1759
James Wolfe received the command of the expe-
dition of Quebec. The words" They fly, they
fly!" told that the power of Rome was broken in
America. The French flag seen on the shores of
the St. Lawrence and the great lakes, which
covered, with its shadow, the rich prairies of the
West and the whole wide and beautiful valley of
the Mississippi, from the Falls of St. Anthony to
the Gulf of Mexico, and which, by reason of
French dominion, was the land of the priest and
the crucifix, was lowered, and in its stead flamed
the banner of Judah's Lion, which consecrated
this broad land to freedom. After this came the
struggle in the colonies for independence. Out
of this conflict came religious freedom and its
attendant blessings. For a time there was peace.
Romanists came to this land, their children be-
came educated, liberalized and disenthralled
from the errors of Rome; millions passed into
their communions, and became good American
citizens. Then Rome began the attack on our
school system, and, for peace sake, a surrender
was made. The Bible was taken out of our pub-
lic schools, and they were permitted to become
godless to please this foreign foe.
Rome declared, What we cannot do by perse-

cution, we will attempt by emigration and legis-
lation. Into the lap of the Mississippi Valley
and all over this broad land Rome sent her papal
emissaries.' They came as scholars, as lecturers,
as gentlemen of culture and ladies of gentility
and fashion, quite as much as workingmen for
our canals and railroads, and women for our
kitchens and shops. There was no disguise.
The time seen by Archbishop Hughes had ap-
parently arrived, when he bade Irishmen to bide
their time, saying: "Year by year the Irish are
becoming more and more powerful in America.
At length the propitious time will come-s-som«
accidental sudden collision, and a Presidential cam-
pazgn at hand, we will use then the very profligacy
of th« politicians for our purpose. They wz"tlwant
to buy the Irz"sh uote, and toe will tell them how
they can buy £I, i,Z a lump, from Maine to Cali-
fornia." Did that time come in 1892 ?
The press, under the control of Rome, was
doing its utmost. Had the Pope the power in
America which he once had in Italy, he could
not have had things more his own way. It
seemed as if what Pio Nono said was true, that
" the only country in the world where the Pope
was really Pope is the United States of America."
No one opposed the machinations of the life-long
enemies of liberty. Usually to be forewarned is
to 00 forearmed. Now to be forewarned is to be
unarmed, though liberty of conscience was de-

scribed as a pestilential error, and unbridled
liberty of opinion as that pest of all others most
to be dreaded in the state; though religious
liberty was assailed because it was hostile to the
very fundamental element of the papacy and of
civil despotisms in general, the watchman on the
walls of liberty refused to give the alarm at the
approach of danger. With one consent the peo-
ple bowed down to this power that offered politi-
cal emolument for worship.
Romanism as an organism is the foe of liberty,
and they who sell out to her barter the nation's
hopes.
Religion-the religion of Jesus Christ-is a
necessity. In the gospel lie the germs of repub-
lican hope. There are ideas which are more
powerful, and to despotism more destructive, than
dynamite, in that message of salvation which
draws men to Christ and organizes them into
churches of Christ, where the majority rule and
where the rights of the minority are respected.
It is this spirit and this truth which has given to
our Republic Titanic force, and makes a Millen-
nial Republic, composed of separate republics,
as this Republic is composed of separate States,
a possibility. It is this which compels men to be
loyal to the truth, that error may not gain the
mastery. We are taught to permit the lot
to be cast into the lap, to let go of it, to give
it over and leave the disposal thereof to the

Lord .
.. There's a warfare where none but the morally brave
Stand nobly and firmly their country to save;
'Tis the war of opinion, where few can be found
On the mountain of principle, guarding the ground;
With vigilant eyes ever watching the foes
Who are prowling around them and aiming their blows."
IT IS FOOLISH, AS IT IS UNNECESSARY, TO PLA-

CATE ERROR OR COMPROMISE WITH THE
ENEMIES OF TRUTH.
God is the author of prosperity. When

Ephraim spoke, trembling, he exalted himself j
when he offended in Baal, he died. To sell
truth for the favor of the enemies of God,
whether it is done by an individual, a church or
a nation, is treason to the higher life. They
that stand with God live with the ages. If it be
true that Daniel and Paul are parts of the world's
capital, because they were true, it is equally sure
that others who shall be true shall enter into
fellowship with Jesus Christ and become heirs of
God to an inheritance which is incorruptible and
undefiled.
THERE IS YET HOPE.
God says, '<When the wicked man turneth

away from his wickedness that he hath done,
and doeth that which is lawful and right, he
shall save his soul alive."
Let us say, then, and rejoice because of it:

" Freedom spreads her downy wings
Over all created things;
Glory to the King of Kings I
Bring the heart before His throne-
Worship Him, and Him alone;
He's the only King we own,
And He has made us free."
THE HOPEFUL SIDE
is found in the fact that there are millions in

this land who have not sold out. They are true
to God. If the people are true, a President can
do but little harm, whoever he may be. Public
opinion is all-potent. Let Congress be filled
with men of views broad enough to take just
measurements of our magnificent opportunities
and of our duty, and there will be no peril which
we cannot meet and overcome. It is possible
that the depression which will come to our man-
ufacturing interests will cause us to cultivate
new relations with the peoples of South America
and the islands adjacent to us as a nation, where
a trade with England is proving so remunera-
tive, and in which we can be at least competitors,
if not controlling factors. The statistics brought
out in connection with the New Orleans exhibi-
tion are worthy of study, and will yet stimulate
enterprise.
There are some things no man can afford to
do. Daniel would have lost the respect of the
ENCOURAGE~iE"T TO WORK. 121
world if he had pulled down the shutters or

closed the window when forbidden to worship
God in Babylon. His enemies hated him when
the law was made, as much as they could have
hated him afterwards. He was on the road to a
good night's rest among the lions, because he
walked with God and was not afraid. The lions
were in training to give him welcome, ward and
care. The temperance vote could have been
saved if Republicans had served their God with
half the zeal they served King- Alcohol, and He
would not have left them naked among their
enemies.
Israel, when he surrendered to Baal, lost;
when he stood true to God, went on from
strength to strength. This nation cannot afford
to sell out to Romanism and the time has come
thus to declare.
In free America a man cannot be a true Amer-
ican when his opinions, faithfully expressed,
shall cause him to tremble. It may be his
duty to die for truth's sake. It never can
be his duty to live at the cost of its betrayal.
WE ARE FREE.
This nation intends to be free. The people

believe in honest speech, and will not consent
again to walk with the bated breath, as travelers
walk the paths of Mount St. Bernard, with
hushed voice and silent tread, lest the echoes
122 HOW TO WIN ROMA:KISTS.
born of indiscretion climb the mountain, top-

ple off the snowflake and bring down the ava-
lanche.
THE WORK MOVING ON.
In 1885, I was in Poughkeepsie and preached

a sermon on the imperiled condition of the
country because of the aggressions of Roman-
ism. At the close, one of the brethren moved
that a vote of thanks be tendered for the sermon.
Another brother rose, and said, "Let us do
a better thing. I move that a committee be
appointed to write a letter which the church
will adopt." The view prevailed, and at the
evening service the following letter was unani-
mously voted:
POUGHKEEPSIE, N. Y., l
April 12, 1885. S
REV. JUSTIN D. FULTON, D.D.

Dear and Esteemed Brother : Permit us to thank
you for the most earnest and instructive sermon
of Sabbath morning, entitled, "The Work for
Romanists in America."
It was to us a revelation, the opening to our
eyes of a new mission field, an India of supersti-
tion at our very door.
111telling us of the duty we owed to our
Roman Catholic friends, you brought us into a
new and unexplored country, and we thank you
ENCOURAGEMENT
TO WORK. 123
for the new revelation we have received this day

-that the gospel is for every creature.
We thank God that the burden of enlightening
the eyes of the blind and the superstitious, and
of awakening the Church to its responsibility, has
been laid on such a fearless and bold preacher of
the truth, and we rejoice in the glorious evi-
dences that your work has not been in vain 'in
the Lord.
You have our prayers that the blessing of the
Lord may continue with you, and "that you
may be filled with all the fullness of God," and
we also make the request that the sermon be
published, in order that many more may be
benefited by it.
Your friends in Christ,
THE BAPTISTCHURCH
N.Y.
OF POUGHKEEPSIE,
W. L. DEAN, Clerk.
RESOLUTIONS
OF THANKS.
The following resolutions were offered in the
Immanuel Baptist Church, Chicago, August 28.
1892, by Mr. B. F. Jacobs, seconded and sup-
ported by Deacon O. S. Lyford, and unan-
imously adopted by a rising vote:
"WHEREAS, Rev. Justin D. Fulton, D.D., has
supplied the pulpit and led the evening meeting
of the Immanuel Baptist Church, Chicago, for
the months of July and August, during the ab-

sence of our pastor, Rev. O. P. Gifford. during
which time the attendance upon all the services
has been unusually large for the season of the
year, therefore,
"Resolved, That we express our thankful ap-
preciation of the earnest spirit manifested at all
times by our beloved brother and for his faithful
and pungent sermons, in which he has tried to
exalt the Lord Jesus Christ and honor the Holy
Spirit, and especially to urge upon the members
of the church the duty and blessedness of seeking
after the lost and restoring those who have gone
astray.
" His efforts have been blessed to many Chris-
tians, and some sinners have been converted to
Christ. We especially commend him for his
earnest efforts to reach and win Roman Catholics.
In parting from him we pray that a rich blessing
may rest upon him, and that great success may
follow his labors."
Deacon O. S. Lyford, in seconding the resolu-
tions, said: "I desire to second the resolutions
with all the earnestness that I am capable of.
During the two months Doctor Fulton has been
with us I have received lessons I have never reo
ceived before; one of which is perfect confidence
in God. Doctor Fulton has shown that we may
fully trust God, and that He will be with us in
whatever we undertake to do in His name. An·
ENCOURAGEMEI"T TO WORK. 12 5
other lesson he has brought to us is that we may
exercise more faith in prayer. I have also been
led as never before to realizeour duty to Roman-
ists. We have considered Romanists as beyond
our reach; that there was a wall between them
and us, so that it is useless for us to try and save
them.
" We send the gospel to all parts of the world
to save the lost. Romanists are all around us,
and they need salvation as much as any people on
the face of the earth. They are building their
hopes of salvation on the wrong foundation. If
we are right they are wrong. They put so much
between themselves and Jesus Christ, that all
their hopes are vain. It is, therefore. our duty
to labor for their conversion. Those of our peo-
ple that might have listened to Doctor Fulton's
earnest words and failed to do so, have suffered
great loss. I feel that I have been greatly bene-
fited, and, therefore, second the resolution."
Similar resolutions were passed by the Belden
Avenue Baptist Church, in which, after speaking
of the help rendered, pastor and people said, "We
desire to express our admiration of Dr. Fulton's
manner of dealing with the question of Roman-
ism; denouncing the false pretensions, correcting
the errors and exposing the plots of the Papacy,
but at the same time faithfully and lovingly seek-
ing to point Romanists to the true and living
way."
Resoh/ed, That it is our earnest wish that some

central place 'of meeting might be secured for the
carrying on of the work in which Dr. Fulton is
engaged on a larger and grander scale than any-
thing yet attempted, believing that if arrange-
ments could be made for his permanent location
in this great Western metropolis mighty things
could be accomplished in the pulling down of
strongholds, casting down imaginations and
every high thing that exalteth itself against the
knowledge of God.
H. H. BARBOUR, Pastor.
Rev. JustinA. Smith, D.O., editor of The

Standard, said: "Dr. Fulton brings to light
some of those deeper questions which are in-
volved in this controversy, and concerning which
it is a matter of infinite consequence to the
Romanist that he himself 'wake out of sleep.'
What Dr. Fulton is aiming at in his active prop-
agandism in this behalf is to convince his Roman-
ist brother, and then to win him. It is not a
crusade of Protestant against Romanist which he
preaches, other than that of love and zeal for
the soul that perils its eternity by putting its
priest in the place of Christ. He uses in his
preaching a good deal of 'that hammer and
fire' which 'breaks the flinty rock in pieces.'
Perhaps he needs must, as 'the rock' is truly a
flinty one."
In a letter to the Watchman of Boston, Oct.

zoth, 1892, P. S. Henson, D.D., pastor of First
Baptist Church, Chicago, said:
.. Rev. Dr. Justin D. Fulton is back again in
Chicago, and with indefatigable zeal is laboring
with the Rev. Mr. Barbour's church on the
North Side, the Belden avenue. The Pope is
massing his forces and bringing his heaviest
guns to bear upon Chicago just now. He is
bound to make the most of the World's Colurn-
bian Exposition.' He insists that this country
wasdiscovered by a Roman Catholic, who planted
on its shores the symbol of the cross, and that
the 'manifest destiny' of America will never be
realized till the tr-iple-crowned tyrant of the
Tiber is recognized as its sovereign. There
are those who make light of these pretensions,
and who count Dr. Fulton and others like him
as fanatical alarmists and pestiferous cranks.
but no Protestant can thoughtfully survey the
situation without seeing 'the fine Italian hand'
of the Pontiff in our public schools, our city
councils, our national Congress, and in all the
details of our Columbian Exposition, in which
the Papal hierarchs, in gorgeous robes, will be
among the most conspicuous figures.
"We cherish no malignant feelings toward our
Catholic fellow-citizens, but we cannot blink the
fact that they regard us as miserable heretics,
who are really no better than anarchists, and
128 HOW TO WIN ROMi\NISTS.
who deserve to be dealt with as Chicago dealt

with anarchists not a great while ago. 'Perpet.
ual vigilance is the price of liberty' in America,
as everywhere else, and he is not the wisest
statesman or the truest patriot who pooh-poohs
the peril till it has him in its grip. Success
to Fulton in his anti-papal propaganda! There
be irreverent 'fellows of the baser sort' that call
our fiery apostle 'a bull in a china shop,' but as
'his holiness,' the Pope, has issued many a bull,
surely the Protestant world may be allowed to
have one."
CHAPTER III.
THE ROMISH CATECHISM THE FEEDING GROUND

OF ERROR.
"Be not deceived; God is not mocked: for whatsoever a

man soweth that shall he also reap. For he that soweth to
the flesh shall of the flesh reap corruption."-Gal. vi. 7.8.
R OME builds on error, even though she knows

the truth. In the Catechism are all the
fundamental truths of the Gospel, but so
linked with error as to invalidate and destroy
the good influences that would otherwise
result from the reception of the plain teachings
of the Bible. To show this as it deserves to be
set forth would require a volume.
The children of the Roman Catholic commu-
nion in all lands are drilled in that, whatever
else is neglected. Do we seek the reason? It
is at hand. Its teachings are essential to the
life of the church. A child can be excused if not
praised, if he grows up ignorant of geography.
arithmetic and grammar, but if he neglects the
catechism he is censured if not punished. In
the parochial schools the priest drills daily the
children in the catechism, and if they fail to
answer the questions properly they are severely

chastised.
A Roman Catholic boy relates that the priest
came in each day and if they could not pass their
examination properly they were compelled to lie
down in the aisle between the benches while he
walked on their prostrate forms to punish them
for their neglect.
Another showed the mutilated back ridged and
cut with the lash where he had been beaten by
the priest for a similar reason. Beside me are
four different catechisms. One published in
New York, another in Dublin, Ireland, another
in Quebec, and a fourth in Boston. Each differs
in some respects, though all find in James Butler's
Catechism, printed and endorsed by the Bishops
of Ireland, the groundwork of the text. Let us
describe it. •
First we are introduced to the Festivals, Fast
Days, etc. Festivals of obligation, all Sundays
in the year. The circumcision of our Lord, J anu-
ary rst. The Epiphany of our Lord, January6th.
The Ascension of our Lord. All Saints' Day,
N ovember I st. The Immaculate Conception of the
Blessed Virgin Mary, December 8th. Christmas
Day, December z gth.
Fast Days of Obligation-1st. The Ember
Days, or the Wednesdays, Fridays and Saturdays
following in the same week the first Sunday
in Lent, Whit.Sunday, the 14th September and
THE ROl\flSH CATECHISM. 131
the r jth December. ad, Every day in Lent ex-

cept Sundays. 3d. Every Wednesday and Fri-
day in Advent. 4th. The vigils of Christmas
Day, of Whit-Sunday, of the Assumption of the
Blessed Virgin Mary and All Saints' Day.
Days of Abstinence, from Flesh Meat-1st.
The Ember Days. ad. Every Friday in the year
except it be Christmas Day. 3d. The vigils on
which a fast is commanded. 4th. Every Wednes-
day and Friday in Lent, Ember Saturday and
Holy Saturday.
By the same Indults the Holy See allows the
use of meat-1st. On all the Sundays of Lent.
ad, On all the Mondays, Tuesdays, Thursdays
and Saturdays of Lent, except Ember and Holy
Saturday, but under the conditions that all flesh
meat may be used at one meal only, and forbid-
ding to make use of flesh with fish at the same
meal.
The solemnization of marriage is forbidden
from the first Sunday of Advent till the Epiph-
any inclusively, and from Ash Wednesday till
Low Sunday, also inclusively.
Rome commands all her children, upon Sun-
days and holidays, to be present at the great
eucharistic sacrifice, called the mass, and to rest
from servile work on those days and keep them
holy.
Secondly-She commands them to abstain
from meat on all days of fasting and abstinence;
and on fasting days to eat but one meal.
132
Thirdly-She commands them to confess their
sins to their pastors at least once a year.
Fourthly-She commands them to receive the
blessed sacrament at least once a year, and that
at Easter, viz., between Ash Wednesday and
Trinity Sunday.
The manner in which a lay person may baptize in
caseof necessity-Pour common water on the head
of the child, or person to be baptized, and say
while pouring it:
" I baptize thee in the name of the Father, and
of the Son and of the Holy Ghost."
Any person of either sex who has reached the
use of reason can baptize in case of necessity.
Two facts confront us at the threshold:
First. They fast for merit and to secure bene-
fits and thus ignore the gift of etemallife through
Jesus Christ our Lord.
Second. They make it possible for anyone to
baptize, while they claim that anyone thus bap-
tized is saved.
The Romish Catechism is a mixture of truth
and error. It recognizes the Trinity and sets
them aside for the sake of Mary, ending in the
prayer, "Holy Mary, Mother of God, pray
for us sinners, now and at the hour of death,
Amen! "
It rejects the Bible, and takes instead all the
sacred truths which the Holy Catholic Church
believes and teaches, if any on earth knows what
THE RO~IISH CATECHISM. 133
they are. The fact is there is nothing definite or

tangible in what the Roman Catholic Church
claims to believe. Even their Catechism is mis-
leading. The second commandment, which reads
"Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in
heaven above, or that is in the earth beneath, or
that is in the water under the earth: thou shalt
not bow down thyself to them, nor serve them:
for I the Lord thy God am a jealous God, visiting
the iniquity of the fathers upon the children
unto the third and fourth generation of them
that hate me; and shewing mercy unto thousands
of them that love Me and keep My command-
ments," is left out entirely, and to make out the
number, the tenth commandment is divided and
the ninth is made to read, "Thou shalt not covet
thy neighbor's wife," expressing a very proper
sentiment when we remember the conduct of the
priests, but making the Decalogue a human con-
trivance given to the world amid all the solemni-
ties of Sinai.
They have added to the words of this book,
and are threatened with the plagues that are
written in it, and they have taken from the words
of this prophecy and are assured that God shall
take away their part out of the book of life, and
out of the holy city, and from the things that are
written in this book.
In the Catechism is much truth based on
Scripture, but right beside will be placed an error

in such relations to the truth as to invalidate if
not subvert it. For instance, the Lord's Prayer
is given, and at the end is the "Hail Mary"
with the " Holy Mary, pray for us sinners, now
and at the hour of death." Thus by implication
it is stated that a prayer addressed to the Virgin
is as valuable as one addressed to the Father
through our Lord Jesus Christ, while in fact a
prayer addressed to her has no more value than
one addressed to one's grandmother. There is
not in the Bible a single promise made through
the interposition of Mary. Christ refused to
allow her the slightest recognition as a Mediator.
Mary never claimed any power as an intercessor
and has no claim to be called the "Mother of
God," she being honored as the Mother of the
man Christ Jesus. So in the Apostles' Creed,
where it speaks of Christ as having" descended
into hell." What had Christ to do in hell? He
told the dying thief that he should be with
Him in Paradise, and even in the Catechism
farther on it is asked:
Did Christ's soul descend into the hell of the
damned?
A. No, but to a place of rest called Limbo.
Who were in Limbo?
A. The souls of the saints who died before
Christ.
Why did Christ descend into Limbo?
THE ROMISH CATECHISM. 135
A. St. Peter says to preach to those spirits

that were in prison; that is, to announce to them
in person the joyful tidings of their redemption.
Despite this corrected statement that Christ
did not descend into the hell of the damned,
wherever the Apostles' Creed is recited it is de-
clared that Christ "descended into hell," as if
there was a Scripture warrant for the statement.
In the Confiteor is another falsehood boldly
stated, though it is denied by Scripture and is
formulated in the interests of error. " I confess
to Almighty God, to the blessed Mary, ever
virgin."
Every student of Scripture knows that besides
Christ, Mary was the mother of four boys and at
least two girls, as is distinctly stated in Matt.
xiii : 55, 56. "Is not this the Carpenter's son?
Is not His mother called Mary, and His
brethren, James and Joses and Simon and
Judas, and His sisters, are they not all with us?"
THE ROMISH CATECHISM A DELUSION AND A

SNARE.
It is known that a nun in one of the convents

of Italy gave an order that a picture be made of
Mary as she was presented in the Scriptures.
The monk who painted it obtained a copy of the
Bible, and studied it, and made a portrait of a
gray-haired woman, whose face was seamed with
sorrow, and, who gathered with the disciples at
the crucifixion and was given by Christ, to John

and was last seen at the prayer meeting in the
upper room with the disciples, preceding the
descent of the Holy Ghost on the day of Pente-
cost. This caused the Lady Superior to turn
from Mary to Christ. One error leads to
another and as a result Rome declares Mary
immaculate, and Pio Nino, with his cardinals,
bishops and a vast retinue of priests, went in
a procession to a monument closeby the Vatican,
erected to commemorate the issuance of the
decree, and prostrated themselves before the
pediment, on which is graven in large letters,
., Let us come boldly to the throne of the Virgin
Mary, that we may find grace to help in time of
need." Reb. 4: 6, is quoted. The Roman sees
the Scripture reference, but cannot substantiate
it, seeing that the Bible is denied him. When
you remember that, the pope and all parties to
the deception were guilty of a falsehood, as the
passage reads, "Let us come boldly unto the
throne of grace, that we may obtain mercy and
find grace to help in time of need."
The context presents Christ as the one Priest
to whom we may come and obtain absolution.
IN THE ACT OF FAITH.
After reciting the leading facts in the life of

Christ, it is written: "I believe these and all
other articles which the holy Roman Catholic
THE RO!l1ISH CATECHISM. 137
Church proposes to our belief, because Thou,
my God, the infallible Truth, hast revealed
them; and Thou hast commanded us to hear the
Church, which is the pillar and the ground of
the truth. " Matt. xviii: 17, is quoted. Turn to
the passage and you find that Christ is talking
about a case of discipline, without reference to
any articles of belief.
The act of hope is based not on the merits of
Jesus Christ. but upon the "doing the good
works Thou hast commanded." In the prayer
before Mass we find these words: "0 merciful
Father, who didst so love the world as to give
up for our redemption Thy beloved Son, who, in
obedience to Thee, and for us sinners, humbled
Himself even unto the death of the cross, and
continues to offer Himself daily by the ministry
of His priests, for the living and the dead; we
humbly beseech Thee that penetrated with a
lively faith, we may always assist, with the
utmost devotion and reverence, at the oblation
of His most precious body and blood, which is
made at Mass; and thereby be made partakers
of the sacrifice which He consummated on
Calvary."
The statement that" Jesus Christ continues to
offer Himself daily by the ministry of the
priests, for the living and the dead," is in direct
contradiction to the declaration of the apostle
who proclaims Christ as the High Priest "who
needeth not daily, as those high priests, to offer

up sacrifice, first, for His own sins, and then for
the people's: for this He did once, when He
offered up Himself." Notwithstanding this, they
say: "In union with Thy Holy Church and its
minister, and invoking the Blessed Mary, Mother
of God, and all the Angel and Saints, we now
offer the adorable sacrifice of the Mass to Thy
honor and glory and for the remission of our
sins."
To-day when Mariolatry threatens to curse
mankind it is marvelous to discover with what
exceeding care Christ guarded against the ab-
horrent doctrine. There is entire agreement
in regard to her virginity up to the time of
the birth of our Saviour, but after that her
wifehood is declared as strenuously and fully.
Notwithstanding this, Rome, on page I I of the
Boston Catechism, declares that "The Blessed
Virgin Mary was, through the merits of her
Divine Son, preserved free from the guilt of
original sin, and this privilege is called her Im-
maculate Conception."
Again on page 14 it is asked, "Is the Blessed
Virgin Mary truly the Mother of God?"
A. "The Blessed Virgin Mary is truly the
Mother of God, because the same Divine Per-
son who is the Son of God, is also the Son of the
Blessed Virgin Mary."
In this manner is the worship of Christ set
aside and the worship of Mary inaugurated.
THE ROMISH CATECHISl\L 139
To obtain forgiveness of sins, faith in Christ's

atonement must be exercised. There must be
a change of heart, a new birth, a new life.
Romanists believe that they can be saved more
easily through Mary. Christ requires repentance
of sin, and the reception of Jesus Christ as
Saviour and King; devotion to Mary consists in
prayers to her, or some external practices in her
honor. Liguori teaches that damnation is im-
possible where there is devotion to Mary.
(lienee the worship of the Virgin encourages
.sinners and multiplies sins.
When Mary gave birth to Jesus Christ her
mission ended. The dream that haun ted the
imaginations of the Jewish maidens was fulfilled,
Mary had given birth to Jesus. The world
worshipped the Being born, not the one who
gave birth to the Son of Man and the Son of
God. They did it then. True believers do it
now, as they will do it in heaven. Mary will
walk with the redeemed in white. "Tile As-
sumption of Mary" is a Popish assumption, and
it is nothing more. Mary has not risen, and
will not rise until the trump shall sound, when
she will come forth and cast her crown at the
feet of Christ, with the countless throng that
no man can number. Mariolatry, the Perpetual
Virginity of the Virgin, is a Popish lie, and
calculated to deceive millions, while it is an in-
sult to our Lord and Saviour. It declares that
Christ lacks compassion, is wanting in knowl-

edge, and depends for information upon Mary,
and is without willingness to help and save
the lost.
As a virgin, Mary became the medium
through which the ever blessed Christ came into
the world. Because of this, she was blessed
among women. She was not worshipped by
those who knew her in the flesh, and she is with-
out any claim to worship at this time or any
time.
Jesus Christ is the stone which is being set at
naught by Romanists, but as Peter said, " He is
the head of the corner;" "neither is there salva-
tionin any other, for there is none other name under
heaven given among men whereby we must be saved ."
Hence in our hearts, and with our lips we glorify
Christ, and reject Mariolatry, as dishonoring to
God, and destructive of faith in Christ.
Thus we might go on and speak of Confession,
Indulgence, Transubstantiation, Extreme Unc-
tion, and the Sacrifice of the Mass, showing how
the people are led astray by the teachings of
their so-called religious teachers. Their peril is
great because they are taught to believe a lie,
and when they choose a lie in preference to the
truth they bring upon themselves damnation,
because they believed not the truth. It is noth-
ing that they are honest and sincere. Pagans
and Mohammedans match them. The promise
THE ROMISH CATECHISM.
of salvation is to those who believe III Jesus

Christ and accept the offer of salvation as it is
tendered through Him, and whosoever believeth
not shall be damned.
It would be well for ministers of the Gospel to
. obtain a copy of the Catechism, which can be
purchased of any Roman Catholic book store,
and read it to their people, and show up its
errors so that all might see what those who be-
lieve in Christ are delivered from, while atten-
tion would be called to the delusions and bond-
age of benighted Romanists. Then it would be
seen that the Holy Spirit has been rejected for
the leadership of a priest, that Baptism is relied
upon for salvation, so that murderers are taught
to believe that they can be saved by the act of
a priest. Here is the tap-root of Baptismal re-
generation, causing mothers to be slain that the
unborn infant may be saved, and filling the
land with an unregenerated church membership,
ignorant of Christ, and our prisons with a vast
amount of criminals, in good and regular stand-
ing in the Roman Catholic Church. In conse-
quence of this doctrine the Pope claims as
Romanists all who have been sprinkled or poured
in Germany and elsewhere, and declares that if
any such person be carried to a hospital or any
penal institution over which Rome has control,
no Protestant shall have access to them, or be
permitted to furnish them with a copy of the
word of God.
Here, then, are reasons why American youth

should not be trained up in the delusions of
Rome, at least in our public schools. Archbishop
Ryan has truthfully said that, "The daily instruc-
tion in religious truth is necessary. The daily
school should combine instruction of the head'
and the heart, secular education and religious!"
Let us agree to the Prussian plan and turn out
the Catechism, the feeding ground of error, and
substitute therefor charts which shall contain
facts regarding the Godhead and the leading
scriptural truths taught in the word of God, and
allow our children to travel together along the
way illumined by the light of revelation follow-
ing, which. they shall be brought into touch with,
all that is best and highest in history, in morality
and Christianity.
CHAPTER IV.
CAN WE HOPE FOR THE CONVERSION OF ROM-

ANISTS?
"In the last day, that great day of the feast, Jesus stoo d
and cried, sa~ing, If any man thirst let him come unto me
and drink. "-John vii: 3.
_l)ERHAPS another question deserves consid-

I' eration before the first be answered-viz.,
Do Romanists need conversion? There are
those who are prepared to treat Romanists as
they would treat any other Christian sect. They
reckon them as a part of the Christian world.
Are they right, or are they wrong? Answer this,
and then the first question is in order.
Evangelical Christendom feels and believes
that a work should be done for Romanists in
Europe. Missions have been planted in Rome,
and are being sustained by the various churches
of Christ. Some of these missions are under the
very shadow of the Vatican. In Rome, where it
was impossible, previous to the advent of the
army of Victor Immanuel, to hold a religious
assembly, God's Word is being proclaimed, the
evils of Popery are being set forth, and hundreds
and thousands are coming from darkness into
the light. It is thus proven that the claim so
often made here, that Romanists have
144 now TO WIN ROMANISTS.
a place as a Christian denomination 111

the evangelical world, is absurd. Roman-
ists are in peril because of the errors
that blind and destroy them, or else send-
ing missionaries to Rome is an insult. If they
are in peril in Rome, they are in peril in Amer-
ica. For, bad as Romanism is in Italy, in
Ireland, in Germany and in France, it is in pur-
pose and in power more to be dreaded in America.
Consider some facts. I. Romanism is the
foe of liberty, because its votaries subscribe not
only to an absolute despotism, but submit to the
dictation of a ruler in utter antagonism to free
institutions. It is American to believe in relig-
ious liberty. Pius IX, August 15th, 1854, de-
clared in his Encyclical Letter that "Liberty of
conscience was a most pestilential error." It is
American to believe in a free press and in free
spadt,o this is called by the Pope "tlte liberty of
perdition." It is American to believe in the free
circulation and open reading of the Bible. The
Roman Catholic Church claims "to be the only
living authority which has the right to interpret
the Bible; its interpretation should be the only
one allowed, should be protected by law; all
others should be condemned and disallowed."
It is American to foster our public school sys-
tem. Romanism seeks its overthrow. A free
people claim that the Constitution is the supreme
law of the land. The Pope reserves the right to
HOPE FOIl. CONVERSION. 145
absolve his subjects from allegiance to it. The
genius of our institutions is opposed to a state
religion. Priest Hecker said: "There is ere-
long to be a state religion in this country. and
that state religion is to be Roman Catholic."
He who runs may read. .' The ascendencyof
Romanistic principles implies the downfall of the
Constitution." It is becoming more and more
apparent that Lafayette prophesied truly when
he said, "If the liberties of the American pco-
ple are ever destroyed, they will fall by the
hands of the Roman clergy."
2. The growth of Romanistic power should
cause us to ask the question, Can we hope for
the conversion of Romanists? In 1785 there
were but 25,000 Romanists in America. They
are now reckoned by the millions, though it is
estimated that, because of the influence of our
institutions and the power exerted by the telling
of the truth as it is in Jesus, over 20,000,000
Roman Catholics have taken their depart-
ure from the Roman Church and have joined
other communions or are in the slough of infi-
delity; yet it remains true that to-day they rival
in numbers any of our largest evangelical denom-
inations, and because of their wealth and power,
which are unified and wielded against liberty,
temperance, education and Christianity, they
deserve to be opposed, and, if possible, to be
redeemed.
3. The policy of Rome should create alarm.

She is a law to herself in America. Rome
wields political power for the increase of the in-
fluence and wealth of the Church. The effects
of this is seen. The Roman Catholic Church has
acquired vast properties.
The Roman Catholic Church, because of its
political power, sets at defiance the laws which
provide that ecclesiastical property be held by
boards of trustees of the laity. At present
$300,000,000 of property is now held in this
country by Romish bishops under the absolute
control of the. Pope.
"On Blackwell's Island $30,000 was voted by
the city to erect a church for the inmates of the
island, to be used by clergymen of all sects. A
Roman Catholic priest took possession of
the church, erected his altar, and refused to
allow ministers of evangelical denominations to
preach in it. The matter was referred to the
authorities. They dared not interfere, for fear
of losing the votes of Romanists.
"The St. Vincent de Paul Church, on Twenty-
third Street, refused to pay its assessments for
paving the street. Protestant churches were com-
pelled to pay their assessments on the same
street, but the authorities, for fear of losing votes,
paid the assessment out of the general fund. In
1857the City Council of New York gave to the
Church of Rome a tract of land, valued at
HOPE FOR CONVERSION. 147
$4,000,000, on which the Fifth Avenue Cathedral
is built. Let Rome get more power, and there
would be more gifts, more usurpations, and
more abominations." ("The Future Conflict,"
p. 13.)
WHAT MAY BE.
If nothing can be done to head against this

growth, it is believed that in thirty years Ro-
manists will number one-third of the population,
in forty years two-fifths, and in fifty-two years
they will outnumber all non-Catholics. What
has caused this increase? Emigration; annexa-
tion of Louisiana, Florida, and Mexican terri-
tory, with their Catholic population, and the
fertility of the foreign population and the influ-
ence of the sentiment so destructive to child-
bearing, which is delivering over to Ro-
manists large areas of country, as is found in the
Western Reserve, Ohio, simply because Ameri-
can families refuse to raise children, and for-
eigners shame us in this regard; finally, through
the management of the penal institutions and the
reformatories, being given over so largely to the
control of the Church of Rome as was done
by the Geghan bill in Ohio, engineered by the
priesthood under the direction of the Archbishop
of Cincinnati. Similar bills are on the statute-
books of other States, which take out of the con-
trol of the State the direction of our reforma-
148 HOW TO WIN ROMANISTS,
tories and give over thousands and tens of thou-

sands of children to the absolute control of the
priesthood. They have captured nearly all the
town and city officers in New York and New
England towns and cities, and their blows fall
thick and heavy upon our Republic.
Can we hope for the conversion of Roman
Catholics? We answer, Yes, for these, among
other reasons:
I. Because of the Christ we preach, The Christ
of prophecy is the world's hero in imagination.
The Jesus that came from Galilee to Jordan is the
world's hero in history. No other character has
stood the tests of trial and remained the perfection
of goodness and the model of perfection. From
birth to death He alone was faultless; from death
to the Millennium He alone increases in power,
Jesus is the world's Saviour. Romanists need
not go to a priest, who tires of his senseless ser-
vice, nor to the Mass, which is the poorest sort
of idolatry, nor to a church, full of corruption from
centre to circumference, but to Jesus Christ; not
by the aid of Mary, but through the Holy Spirit.
"He shall testify of Me," said Christ, "and reveal
Me to them,"
An uplifted Christ is a conquering Saviour. If
ever a being's path was blocked, Christ's was.
The Jews were in power. Ye who think nothing
can be done for Romanists, look at the world at
that time. There was no printing-press, no
books or tracts for the millions, no way of reach-

ing the lost through the unnumbered sources of
influence now under the control of the Christian
Church. Christ's followers depended upon
Christ's Gospel and life, and with these Judaism
was overthrown and Paganism was vanquished.
They preached Christ. They carried the
doctrines of the Gospel to the lost, and they
triumphed. It was not different in the days of
Zwingli and Luther. Preachers of Christ stood
up in Roman Catholic churches and charged Ro-
manists with "idolatry." Excitements were pro-
duced, but the truth had free course, and was
glorified. To-day we are afraid to speak of
Christ to the worshippers of Mary. The intima-
tion "I am a Roman Catholic" closes the mouth.
2. Because of the adaptability of the Gospel
to refute the errors of Romanism. It saves all
that is good in Romanism, and demolishes all that
injures. Peter claimed to be infallible; said,
after Christ had foretold His trial and death,
"This shall not be done unto Thee," and so
foolishly exalted himself above Christ. Jesus
would have none of it, but replied, "Get thee be-
hind me, Satan, for thou savorest not the things
that be of God, but those that be of men." Paul
foretold the doom of the ripened fruit of this
seedling in II Thess. ii: 4-10, whom, after having
exalted himself above all that is called God or
worshipped, "the Lord shall consume with the
IS0 HOW TO WIN ROMANISTS.
spirit of His mouth, and shall destroy with the

brightness of His coming." It is possible to
reach Romanists through kindness, through
common-sense, and by taking the good things of
Romanism under the protection of Christianity,
while the curiosity of Romanists is aroused to
study the Scriptures to see if the things said be
true. The Bible is the plague of Romanism. To
arouse this curiosity will tax all the ingenuity of
man, but it can be done. Let it be said that we
do not differ essentially from Roman Catholics
who believe in the Christ of Scripture, but only
from those who turn from God to Mariolatry and
idol-worship.
For Romanists we .have love and persuasion.
For Romanism, which is a political parasite, a
monster fastened on the back of primitive Chris-
tianity, eating out its very life, a system that
works with all deceivableness of unrighteousness
in them that perish, we have bitter and implaca-
ble opposition.
It is ours to show that Christ is the only Media-
tor between God and man; while Romanism has
saints by the score, the Virgin Mary, the inter-
cession of priests, and what not. Tell Romanists
of this, and they will heed it. It is ours to call
attention to the peril growing out of the forbid-
ding the clergy to marry, while the Scripture de-
clares that the minister of the church shall be the
husband of one wife. It is ours to show that Ro-
HOPE FOR CONVERSION.
manism is a conspiracy against Christianity and

the Bible in all lands. The Pope and the clergy
are, and always have been, on the side of tyrants
and against the liberties of the people.
While Romanism is full of error and almost
its incarnation, yet it will go down when struck
with the Word of God, upon its vital point. The
moment the truth of Revelation shines in upon
Romanists, their errors disappear as mists before
a rising sun.
We must pray and work for the conversion of
Romanists. Christ, in Luke xxii: 3 I and 32, in
speaking of Peter, said: "Simon, Simon, behold
Satan hath desired to have you, that he may sift
you as wheat, but I have prayed for thee, that
thy faith fail not; and when thou art converted,
strengthen thy brethren." Let us go to
Romanists in the same spirit. Encouragements
abound.
All recognize the fact that Romanists in Italy,
in France, in Germany, in Austria, and even in
Spain, may be converted. To them we send
missionaries, for them we print Bibles, tracts
and newspapers. But in America we surrender
them to themselves, as if our theory of religious
liberty somehow compelled us to leave errorists
to the undisturbed control of error and all that it
implies.
Who prays for the conversion of Romanists ?
Who ever thinks of handing them a tract, or of
asking them if they have a Bible? Who cares

as to what they believe, or what their belief is
doing for them? After the sermon, "Can we
hope for the Conversion of Romanists?" a friend
rose in the second meeting and said, "These
sermons have opened my eyes to the imperilled
condition of Roman Catholics.., On last Friday
I chanced to visit a friend who lives near the
Catholic cemetery; the road was crowded with
people, old and young, some carrying children
in their arms, and others leading them. I
inquired what was the cause of so great an
excitement. My friend replied, "This is All
Saints' Day; it began yesterday. It will last
until the Sabbath. Come up and look at the
place of burial." I went and saw it, black with
people, the gravestones nearly hidden.
"WHY ARE THEY THERE?"
"To pray for the souls of the departed, HOW

suffering purgatorial fire." This is so every
year. It was not worse in the days of Tetzel
than it is now in enlightened America. The
Romanism of the dark ages is here. Indulgences
are sold on the street corners in Brooklyn as
they are at Rome.
A man, formerly a member of an evangelical
church, married a Roman Catholic wife, and in
due time surrendered to Rome. He came
and heard the sermon, "God's Word against
Romanism," and with streaming eyes went out

at the close of the service, saying, "I never
knew this before; I will come again."
A Roman Catholic, having heard the same
sermon, said: "I am convinced there is no more
religion in Romanism than in these paving-
stones. I am a member of the Roman Catholic
Church, in good standing; I go to mass in the
morning, and spend the rest of the day in pool-
rooms and rum-shops, and am usually drunk
every Sunday night, without injuring my stand-
ing in the church. That cannot be the religion
of the Lord Jesus Christ."
The sermon, "Is Romanism good enough for
Romanists?" was given to a Roman Catholic in
New York. He lived in the upper part of the
island. On Sabbath morning he read it, and
called in two or three friends and read portions
of it to them. They asked for copies, that they
might read it to their friends, and that night
this man came to the Temple in Brooklyn, that
he might get copies of the sermon for distri-
bution. All this proves that Roman Catholics
are accessible to the truth, and that, unless
Christians bestir themselves in their behalf, the
blood of immortal souls will be found in the
skirts of their garments. If Christians do tell
the truth in the fear of God and love of souls,
without doubt, uncounted thousands may he
brought to Christ.
CHRIST MADE OF THE PEOPLE.
He went to them in love and in helpfulness.

Let us do the same. Romanists as a rule are
poor. They find little help in the Church or
from the Church. Be kind, be courteous, be
true; Christ was beautiful in the home. He
made Himself of no reputation that He might
help the lost and the undone. Magnify Christ.
Let us have more worship. Never do I enter a
Roman Catholic Church but I feel that Roman-
ists are in peril. Infidelity belittles Christianity
and attempts to dwarf to the stature of man the
Son of God. Lift Christ up. Praise and glorify
Him. Speak of His divine endowments and of
His marvelous power. It is said He had a noble
and well-proportioned stature, with a face of
kindness and yet firmness, so that beholders both
loved and feared Him.
THIS CHRIST LIVED AND WROUGHT AMONG MEN.
Men saw Him. Faith sees Him now. Those

who believe Him see Him in His beauty. Those
who see Him not now, shall never see Him in the
glory of His graciousness, but in His majesty
when the heavens and the earth flee away. This
is our opportunity to introduce Christ to Roman-
Ists, to infidels, to all, for He is the brightness
of the Father's glory and the express image of
His person, the King of kings, and the Lord of
lords.
HOPE FOR CONVERSION.
ENCOURAGING FACTS.
In 1500, Rome had 80,000,000 adherents in

Europe. Protestantism was without a representa-
tion either on a throne or among the people.
Since that time Romanism has gained in that ter-
ritory 69,000,000, and Protestantism 73,000,000.
Protestantism has had a phenomenal growth,
until to-day it plays a far mightier part than
Romanism in dominating the world. It is cer-
tainly making great and rapid advances in all the
leading Roman Catholic countries of Europe. as
Spain, Austria, France, Portugal and Italy, in
Mexico, and in the countries of South America.
Catholic Spain and Portugal, the leading coun-
tries of Europe at the beginning of the Reforma-
tion, are now barely third-rate powers; while
England and Germany, then weak, are now the
leading powers of Europe and among the fore-
most in the world.
Coming to America, we find that in Canada in
1820 the Roman Catholics were to the Protestants
as three to one, but now there are one and a half
more Protestants than Romanists. Dr. Dorches-
ter, the great statistician, declares that of the
·8,000,000 immigrants who came to our shores
between 1850 and 1880, 4,800,000 were Roman
Catholics--a number nearly 50,000 more than the
total increase of our Roman Catholic population.
These figures show that the advance of Protes-
tantism is a great historical fact. In 1500 there
were 80,000,000 people under Roman Catholic

governments, and none under Protestant. In
17°° there were 90,000,000 Romanists and
32,000,000 Protestants. In 1830 Romanists
ruled 134,000,000, and the Protestants 193,000,-
000. In 1876 the numbers were respectively
180,000,000 Romanists and 406,000,000 Protes-
tants, while to-day nearly or quite 500,000,000of
the human race are governed by Protestant
rulers, while Catholic governments control
scarcely more than two-fifths as many.
Romanism fosters ignorance, immorality and
crime. The religion of Christ promotes educa-
tion, virtue, and good-will to man. In Rome,
under the very shadow of the Vatican, the peo-
ple are going into blank atheism; they reject
Romanism and are not yet instructed to exercise
faith in the Gospel. On the fifth anniversary of
the death of Victor Emmanuel, January 9th,
1884, King Humbert and wife visited the tomb
of the great deliverer of Rome in the Pantheon.
The papers of the day reported that a mass was
said by a priest before the high altar; the Queen
knelt reverently, but the King remained standing
during the entire service. As the representative"
of the government of Italy, he scorned to bow
the knee in a Roman Catholic church; and he is
only one of the prominent leaders in Italy who
are giving up all their old faiths, but receiving
nothing in place of them. It is not the fashion
to become Protestant, but it is the fashion for

men to proclaim themselves "unbelievers."
Many parents would deem it a great humiliation
if their son should become a Protestant, but a
confession of the most outspoken atheism is re-
garded by them wholly in order. Here is the
point. Recently the audacious statement was
made that communism comes from Protestantism.
The Presbyterian asks, "Where are there any
Protestant communists? From what church
come the assassins of our coal-regions? On
whom do they call for spiritual succor? Without
a single exception, on their priests. Our hope
is in the proclamation of the Gospel to Roman-
ists. Once led to Christ, they will help in
securing good laws for the protection of the
community against the vices of licentiousness,
gambling, intemperance, stealing, robbery, and
murder; they will support good schools for the
education of youth; the open Bible will lead to
reverent inquiry, and faith in Christ as the only
source of hope and pardon will take the place of
a dead ritualism; the conscience of mankind will
be emancipated, and all men will come to the
knowledge of the truth."
jd. Romanists are converted when brought
face to face with Jesus Christ, and aided by the
Holy spirit are enabled to accept Him as their
Saviour.
Naturally they are in doubt. They are afraid
of being lost if they let go of Rome. Ask them,

"Are you lost now?" They will answer " Yes."
"Can your danger be increased by turning to
Christ whom you admit to be the only Saviour?"
and they will see the reasonableness of embrac-
ing the offer of salvation apart from Rome.
Nowgive them the Gospel and pray for the Holy
Spirit to complete the work.
4th. There is a thirst ill tlte sou! of the Romanist
for the Gospel, which Christ alone can cure.
Few seem to think it. Forms and ceremonies
are resorted to. It is in vain.
CHRIST IS THE ONLY SAVIOUR.
At the well the Samaritan woman heard, saw,

and believed in Christ. As a rule few speak to
Roman Catholics. A child saying" I am a
Roman Catholic" shuts off all effort, while the
child is taught to shun a Protestant as he would
an enemy.
A Superintendent of a Sabbath-school for nine-
teen years confessed that he had never spoken
to a Romanist about his soul. So with others.
Five ministers in Liverpool working in missions
declared, ,, We never thought of trying to lead a
Romanist to Christ."
A boy recently came and said, " I am lost, and
no one cares that I perish." This illustrates our
neglect. There is no welcome for priests and
nuns who desire to escape the fetters of Roman-
ism.
A friend well acquainted with many priests

reports that there are very many who would
gladly escape the toils of Rome if a place of
refuge was provided.
Reared in Rome without a trade or business
education, they are shut in to their present life,
however hopeless or wretched it may be. A
home where they might have an opportunity to
become acquainted with evangelical views of
truth and to study the Bible, would be of invaltt-
able service. For the Scripture saith, "Whoso-
ever believeth on Him shall not be ashamed.
For there is no difference between the Jew and
the Greek," or between Romanists and Protes-
tants; "for the same Lord is over all that call
upon Him, for whosoever shall call upon the
name of the Lord shall be saved." Rom. x:
ll-I3·
CHAPTER V.
TELL THE TRUTH ABOUT ROMANISM.
"How shall they call on Him, in whom they have not be-
lieved? and how shall they believe in Him of whom they have
not heard? and how shall they hear without a preacher? and
how shall they preach except they be sent ?"-Rom. x: 14.
z::-o win Romanists it is essential that the

~ truth be told about Romanism. It be-
comes Americans to believe this, because
to them more largely than to any other
nation is committed the Gospel of liberty
and Christianity, and yet in America, from
the Atlantic to the Pacific, from the Lakes to
the Gulf, Romanism is the one subject which
Christian people everywhere object to having
discussed; and Romanists are the only sinners
that with one consent are permitted to go down
to hell unwarned and unhe1ped. It is said with-
out fear of contradiction that "He does most to
Christianize the world and to hasten the coming
of the Kingdom, who does most to make thor-
oughly Christian the United States."
Contemplate the fact, that the Providences
which have determined the position of the United
States of America are not accidents and
TELL THE TRUTH ABOUT ROMANIS:\I. 161
cannot be hindered. All has been arranged and

appointed. The Republic of the United States
has a place in history, because it has a place in
prophecy. Isaiah, looking down the ages, saw.
lying beyond the Babylonian, the Medo-Persian,
the Macedonian and the Roman Empires, the
pillars of the Great Republic, rising into view,
which were to furnish support to a world-wide
purpose that was to ennoble and enrich human-
ity.
Three elements, the physical, the intellectual
and the spiritual, enter into man's nature, and
into the great practical problems of the race.
These elements unite in declaring that the
United States has a place in God's plan, as the
working force of the divine government, for the
emancipation and education of the earth-born
race.
Montalembert said that England "has best
preserved the three fundamental bases of every
society which is worthy of man-e-the spirit of
freedom, the domestic character, and the relig-
ious mind."
The Great Republic preserves the same char-
acteristics and proves that she is the child of her
honored mother and is destined to touch elbows
in the gigantic endeavor to Christianize all na-
tions, Wherever the Union Jack is unfurled the
Gospel of Christ can be preached, and wherever
the door is open, thither press the willing feet of
the American missionary, who is bent on pro-

claiming the Gospel to the people of all lands.
No race has ever shown such philanthropy, nor
is any so easily moved by great moral ideas,
none so capable of moral enthusiasm, none is so
quick to accept responsibility for the ignorant,
the degraded, the suffering, or to make such
generous self-sacrifice in their behalf, as the in-
habitants of the ocean-washed Republic.
The American Constitution is doubtless the
highest example of constructive statesmanship in
history, the most wonderful work ever struck off
at a given time by the brain and purpose of man,
and is the ripened fruit of God's own sowing.
Thomas Jefferson gained the conception, as he
saw the working of a Baptist Church in Virginia,
modelled after the pattern placed before the dis-
ciples in Jerusalem. Then thirteen States
stretched along the Atlantic border made the na-
tion, which numbered but 3,000,000; now it is a
power. A distinguished Roman Catholic says
very significantly, because he desires a Roman
Catholic Pope, "Well would it be, if some who
have authority no less than information, would
bring out this most impressive fact, that the
English language is now spoken by a hUlldred
millions as their mother tongue, by more than the
entire population of Italy, France and the Span-
ish Peninsular; and that there is every reason to
suppose that in a century from now it will be the
TELL THE TRUTH ABOUT ROMANISM. 163
universal language of civilized mankind. Those

who have so little knowledge of the world, or so
narrow an experience, as to put the language of
the British Empire and the United States on one
side, as though it were a petty dialect, and in
whose eyes English. speaking Catholics are only a
province, do but mistake the day in which they
live, and the responsibilities of their station."
It was this view that caused Leo XIII to send
Satolli and install an American Pope without the
consent of the Papists who live in the toils of the
past, utterly estranged from the hopes of the
future or the inspirations of the present.
CONSIDER THE HIGH CALLING OF THE AMERICAN

PEOPLE.
The legacies of the ages are committed to our

care. In the Anglo-Saxon race finding in the
United States their future home, unite all that is
best.
The English language is becoming the thor-
oughfare of a world's speech. In 1801 less than
2 I ,000,000 spoke the English language. In 1890
over I I 1,000,000 did so. "English," says Dr.
Joh¥.. Weisse, "is the best, the most flexible,
the dhe language of all that have ever existed
most suitable to become a world language," It
is twenty-five per cent. cheaper than any other
for telegraphic purposes. Its fullness of free
middle sounds which cannot be taught, but only

learned, is the cause of an essential force of ex-
pression such as perhaps never before stood at
the command of any other language of men.
"This language is the principal vehicle of
modern and western civilization, and wherever
the currents of new life touch the Old World
there are individuals eager to learn English."
It is taught in the best universities of Continental
Europe. Leo XIII sees the trend and broke the
power of Cahenseylism, by ordering that all the
children identified, in America, with the Church
of Rome should be taught the English language.
The fight in Rome is on. 'The Archbishops are
at war with their Pope.
This nation distinguished for inventive genius,
for financial ability and intellectual development,
should be Christianized. Saving qualities in-
here in saved men. There is in humanity an
element which could not exist did not God taber-
nacle in the flesh. Christ in man makes him the
working force of the universe. The power is in
God, but it finds a home in man. A nation
chosen of God, and faithful to God, becomes a
careering force. God never trifles. He never
tires. His purposes run on. He has time, power,
illimitable resources at His disposal, and need
not be beaten. His position as sovereign of the
universe, as Creator of what He rules, and as
preserver that He may control, makes it import-
TELL THE TRUTH ABOUT ROMAN1SM. 165
ant that His plans be studied, comprehended,

and acted on.
It is as true of nations as of individuals, that if
they would be great they must have their labors
begin and end in God.
Josiah Strong, D.D., from whose" New Era"
we are indebted for many of the facts set forth,
has a chapter entitled, "Contribution Made by the
Anglo-Saxons," in which he calls attention to
the failure of the French and Spanish coloniza-
tion schemes and the success of the English, but
he fails to say that the irremediable vices, which
dispersed their colonial power, came from
Romanism, and that the source of England's
strength was in the Christianity that leavened it.
Not that the English are righteous overmuch.
They will have to answer for many sins against
weaker races, and against the weaker of their
own race. They produce as gross, as selfish and
beastly men and women as do any other people, .
but for all that they exemplify a purer Christian-
ity, and are to-day a mightier power for right-
eousness on the earth than any other race.
If it be true that the United States is to be the
future home of the Anglo-Saxon race which is
gathering to itself all power and influence, is it
not of the supremest importance what dominates
it? Shall it be Christianity or Romanism? It
will be one or the other, and Romanism will get
there unless the truth be told concerning it. The
fields are white for the harvest, but the laborers

are few.
If the truth is to be told who is to tell it? The
ministry, as a rule, are dumb, whether through
fear or ignorance is for them to answer. The
troth is not told. On every other subject there
is abundant liberty. Ministers may become
almost infidel, they may become evolutionists or
revolutionists in theology, but they must leave
Romanism alone. A Baptist church may vote to
change their sanctuary and be praised.
The New York Recorder of a recent Sunday
thus reports:
"As was told in yesterday's Recorder, worship-
pers in the East Avenue Baptist Church, in Long
. Island City, will see to-day what has never been
seen in a Baptist edifice before. Their eyes
will rest upon the symbols of the Roman Cath-
olic faith.
" The services, too, will be notable. The
devotees of two faiths will use the edifice. Priests
will officiate at mass in the early morning. The
Baptist pastor will preach to his own flock at
10.30. In the afternoon the Roman Catholics
will take possession again. When darkness shall
have fallen, the Baptists will assemble within its
walls for their regular Sunday evening devotions.
"Since the Baptist pastor, the Rev. L. T.
Giffin, announced his intention of offering the
use of his house of worship to the Rev. Father
Hugh McGuire and his flock of six thousand, from

the recently destroyed St. Mary's Roman Cath-
olic Church in Greenpoint, there has been a bus-
tle of preparation about the big church at Eighth
Street and East Avenue. Artisans began to alter
the interior. It was necessary to make it over
temporarily into a Roman Catholic edifice, and it
was late last evening when all the work was com-
pleted. The Rev. Father McGuire was there
himself, busy with the final details, and when he
left at 9 o'clock, he said he was highly gratified
with the result of his labors.
" Many of the Baptist parishioners visited the
church yesterday afternoon and evening, to look
at the changes. All of the officers of St. Mary's
went there also, and some of the chief parishion-
ers. The mingling of the Baptist and Catholic
emblems of worship was striking. At the doors,
just inside the vestibule, was a large stone font
of holy water, and above it a figure of the Virgin
Mary. On each side of the font was a crucifix.
" The Roman Catholic altar had been erected in
the chancel. Candles were flickering before it
last evening, and the Catholics who visited the
edifice went up and knelt and crossed themselves.
In the centre of the chancel, before the altar, had
been placed-a huge cross, and about it the can-
dles were burning. The sanctuary was confined
by a railing similar to that which was destroyed
by the flames which leveled St. Mary's. The
tabernacle, with its crosses and three candles on

either side, was completed last. To it the priests
and acolytes will bear the Holy Eucharist at the
6 o'clock mass this morning."
Was there a protest against this action of the
church?
The Examiner printed the fact as a matter of
news, but without a word of disapproval, some
Baptist papers passed it by as if unworthy of
notice, while the New York Sunday Tribune of
July 30th, 1893, under the heading of "The
New Christianity," gave its unqualified endorse-
ment in the following words:
•• THE NEW CHRISTIANITY.
"The pastor and trustees of the East Avenue

Baptist Church of Long Island City have offered
the use of their church building to the congrega-
tion of St. Mary's Roman Catholic parish, whose
church was burned the other day. The Roman
Catholic pastor on behalf of his people has ac-
cepted the courteous offer, and as a result mass
will be said this morning in the Baptist Church.
A few ultra Protestants will doubtless criticise
the course of the Baptists. But most intelligent
Christians of every denomination will commend
their act as essentially Christian in spirit, and as
a recognition of the brotherhood of all men,
especially of all who profess and call themselves
Christians.
" The idea that all Christians should be united

in aims, if not in methods, has already, in fact,
gained a wide acceptance among members of the
various denominations. We doubt if the de-
nominational leaders at all realize how much
this idea is doing to make their occupation un-
necessary. While they are shouting the old
party words, and warning their followers against
the falsehoods and errors of all other sects but
their own, the plain people of the sects are
quietly coming together and are finding out that
the Christianity of Christ is comprehensive
enough to include them all. The 'result is such
exhibitions of Christlike courtesy as the act of
the Long Island City Baptists. How radical a
departure that act indicates may be understood
by comparing it with the utterances of that well-
known Baptist clergyman, Dr. Justin D. Fulton,
who has made denunciation of the Church of
Rome his life mission for many years. If the
Long Island Baptists agreed with him they would
look upon the burning of St. Mary's Roman
Catholic Church as an act of Providence: and
instead of offering shelter to the homeless con-
gregation, they would regard their misfortune as
an evidence, if not of Divine wrath, at least of
Divine justice. It is not so many years since
men who thought with Dr. Fulton unquestion-
ably represented the attitude of average Protes-
tants toward Catholicism. Dr. Fulton and those
who agree with him doubtless still think that

they speak for Protestantism. They do not real-
ize that the bulk of their audience has deserted
them, and that, so far as any result is concerned,
they are simply sawing the air."
For myself, notwithstanding the complimentary
allusion of The Tribune, a consecrated church
is no more sacred to me than an unconsecrated
barn. The living soul ransomed and redeemed
is the temple of the Holy Ghost, and is the only
consecrated place that is sacred to me.
It is because Romanists are idolaters, as
utterly lost as were the Pagans to whom Christ
preached, that I feel impelled to uncover the
errors of Romanism to them, that they may come
out from among the perils and environments of
superstition, and believe in the Lord Jesus Christ
and be saved.
It is because it is written that "though we or
an angel from heaven preach any other gospel
unto you than that which we have preached unto
you, let him be accursed," and because the
building of an heathen altar in a Baptist church
or anywhere, and the offering of the Mass, is a
rejection of the Son of God "once offered up for
us all," and trusting to a man-made wafer as a
substitute for the crucified Christ, who ascended
to the mediatorial throne at the right hand of
God to be a propitiation for us, that I should
hesitate long before I asked these representatives
of anti-Christ to come with their idolatrous

forms of worship either into a consecrated house
of worship or an unconsecrated barn.
" Be ye not unequally yoked together with un-
believers: for what fellowship hath righteous-
ness with unrighteousness? And what commu-
nion hath light with darkness? And what con-
cord hath Christ with Belial? or what part hath
he that believeth with an infidel? II Cor. vi:
14, IS.
To help Romanists nothing can be worse than
to attempt a compromise with them. The
Huguenots tried that method in France and
made a loss. Romanists need the truth and the
truth gives them freedom.
The Church of Rome is made up of men who
ignore the new birth. They believe in a man-
made religion. That pleases Satan and makes
them his allies. They are not Christians while
they stay in Rome. They must come out of her-
that' 'they be not partakers of her sins, and that
they receive not of her plagues." Of this truth
they are in ignorance. Noone preaches it to
them. Few say it when they speak of them.
Hence their peril. They are without hope in
Christ. Nothing else will save them. This the
Christian world has yet to learn. The difference
between Romanists and members of differing
evangelical denominations all lies here. Evan-
gelical Christians believe and teach the new
birth. Romanists do not. Christ says beware

of them.
When Christ said "Beware of men," He put
us on our guard against Rornanists, under the
rule of Satan, subjects of the prince of the power
of the air. When He told us to "resist the devil,"
assuring us that then he would flee from us, He
outlined the fight with Rome which is being
wholly ignored. Few resist the devil in Ro-
manists, but tamper with him and attempt to
conciliate him.
As a result the fight with Rome is trivial, while
Rome's fight with us is colossal. Rome has gone
in for the capture of the continent, and Rome
means to have it appear that she has been the
leading factor in our Western civilization, while
the truth remains that this nation is what it is,
in spite of Rome, and not at all with its help.
A Jesuit of influence said that" The Colum-
bian Exposition is regarded as a thoroughly
Catholic event and calculated to place the
Roman Catholic Church before the American
people in an entirely new light."
This result would have been achieved, had not
the truth concerning Romanism been proclaimed
early and late, in season and out of season. Let
praise be given to the ministry that have done all
in their power. Let not the Music Hall meeting
be forgotten that contributed to have ••Danger
Signals" raised, there, where there was such sore
TELL THE TRUTH ABOUT ROMANISl\!. 173
need. Let not the brave laymen be ignored who

put business apprehensions behind them, and
presided at the great Central Music Hall meet-
ings in Chicago and did all in their power to
open their churches to the discussion of these
subjects, so vital to the weal of Americans.
TELL THE TRUTH POLITICALLY.
Another wonderful object lesson can be found

in the defeat of President Benjamin Harrison.
Political parties are alike dumb concerning this
common marauding foe to liberty, to education,
to morality, Sabbath observance, and all reforms
of a helpful nature. It is now known that the
nation was cast down from the most exalted posi-
tion of prosperity ever known in the history of
the country, to the wrecking of public confidence,
and the shrinking of values to an extent unparal-
leled by any financial panic that ever swept the
country, all because Romish priests were encour-
aged to enter into partisan politics for public
plunder.
Few say this and all are slow to belie1)e it.
While the campaign that defeated Benjamin
Harrison was in progress, I called attention to
the Roman Catholic conspiracy against him, be-
cause of the manner he withstood the effort to
displace the Indian Commissioner Gen. T. J.
Morgan, because he opposed the alliance tried to
be formed between Church and State. I quoted
J 74 HOW TO WIN ROMANISTS.
from their secret circular and warned the Amer-

ican people of their peril. In vain! Noone
was ready to credit the facts.presented. Months
after his defeat Gen. Morgan delivered an address
in Music Hall, Boston, in which he used this
language: "When the Republican Convention
met in Minneapolis in June, 1892, to nominate a
candidate for President, the Roman Catholics
attempted to defeat the nomination of Harrison
because of his Indian policy." Charges of the
most infamous nature were made against him.
The leaders of the Church, among whom were
Cardinal Gibbons and Archbishop Ireland,
waited upon the President and asked that the
name of Morgan be withdrawn. They stated
their reasons, and when they were done he
said, "Gentlemen, the reasons you give for with-
drawing his name, are the reasons chiefly that
prompted me to send in his name." When Gen.
Morgan declared that Romanism defeated Gen.
Harrison, he told a truth which some of us said
months before, but which politicians and very
largely the Christian world seek to ignore. Some
of us saw the avalanche when it was gathering,
and warned against it. It is believed that if
President Harrison-despite the fact that he had
for the chairman of the Central Republican Com-
mittee a Roman Catholic-had written seven
lines appealing to Protestants and patriots alike,
warning them of their peril and calling upon
them to fight this devil in Rome, that was aim-
ing to overthrow the Republican party, that they
might wreak their revenge upon the one man
that stood across their track, and put their
arms into the public crib up to their armpits for
the sake of plunder, all this might have been -t'-
prevented.
ROME FIGHTS FOR SUPREMACY IN AMERICA.
The Encyclical Letter of Leo XIII, written to

American Catholics, Nov. I, 1885, says: "We
exhort all Catholics, who would devote careful
attention to public matters, to take an active part
in all municipal affairs and elections, and to favor
the principles of the church in all public services,
meetings and gatherings. All Catholics must
make themselves felt as active elements in daily
political life in the countries where they live.
They must penetrate", wherever possible, in the
administration of civil affairs; must constantly
exert the utmost vigilance and energy to prevent
the usage of liberty from going beyond the limits
of God's fixed laws. All Catholics should do all
in their power to cause the Constitution of states
and legislation to be modeled in the principles of
the true church. All Catholic writers and jour-
nalists should never lose, for an instant, from
view the above prescriptions."
When we remember that because of the neglect
of politicians and others to tell the truth about
Romanism, 2,500,000 Roman Catholic voters are

permitted to control three-fourths of all the
officesand set aside the wishes and the interests
of at least fifty millions of Americans, we can see
a reason why there should be an awakening and
a period of truth-telling resolved upon which
alone can bring us deliverance from the thraldom
of Rome.
Forget not that Rome claims that this country
belongs to her, and that she has an army of
700,000 men drilled for action and ready to fight
to enforce her rule in America.
As in our civil war there came to be but two
parties, one for freedom and the other for slavery,
so here we have a party for God and truth; and
another for the devil and Romanism. Thousands
in the church of Rome, tired of the terrible des-
potism, are ready to join the ranks of freedom,
escape dull routine, the prelude to decay and dis-
solution, and come out for liberty and their
adopted country. Who encourages them? They
feel with Father Hecker that the most dangerous
of all experiments is that whereby individual ef-
fort is thwarted, sneered out of countenance,
and turned into ridicule by those who cannot
recognize that it is the Holy Spirit Himself who
works in us, directly and immediately as our
light and our guide. The Kingdom of God is
within us, and every individual is called upon to
express in his own life and character the image
TELL THE TRUTH ABOUT ROMANISM. J 77
of God, in which he was fashioned; not any man's
likeness, but his Creator's alone. For the prac-
tical aim of all true religion is to bring each in-
dividual soul under the immediate guidance of
the Holy Spirit.
In the light of these facts we can see reasons
of the utmost importance why the truth should
be told about Romanism.
I st. Because few know or realize wlzat Romanism
is. Wlzat is Romanismr Romanism is the incar-
nation of the "Prince of the power of the air,
the spirit that now worketh in the children of
disobedience," as is Christianity the incarnation
of Christ. Romanism can only be understood or
comprehended when looked at in this light.
Satan sees that, America Romanized, he gains
control of the world. Romanism is the religion
of the carnal heart. It is a system, planned and
perfected, to obtain heaven without Christ.
Their catechism teaches that baptism adminis-
tered by a hired girl or'layman, saves the soul
and washes away the sins committed up to that
time. Sacraments, penance, priestly absolution
and purgatorial fire do the rest. It is a devil-
designed and man-worked religion. It ignores
Christ and the Bible, and rests its hopes on some-
thing apart from the plan of salvation wrought
out by jesus Christ.
Itaccepts American civilization, means to claim
that it found its origin in Romanism, and will
find perfection when all other creeds are over-

thrown and it shall become master of the situa-
tion. It is a conspiracy against liberty and Chris-
tianity. Christ said, by their fruit ye shall know
them. Romanism curses every land where it
gets the ascendency. See Italy, where it has
been unhindered, and learn that the condition of
the people is indescribably sad. When Rome's
power was broken the vast majority were unable
to read or write, and their morals were proof pos-
itive that the truths of the gospel were unknown
and unpracticed by them. In Rome were 40,000
priests, and children born in wedlock were the
exception to the rule, and bastardy and prostitu-
tion abounded on every hand. In Mexico and
Brazil it is even worse.
Bad as it is in heart, purpose and life, it poses
as a part of the evangelical world, and Christians
show it courtesy, as if it were deserving of regard.
Here are facts which should create surprise
and furnish an additional reason why the truth
should be told about Romanism.
It is amusing to see how politicians and minis-
tersalike turn their faces away from the contem-
plation of this truth. Gen. Morgan furnished the
proof, showing that Priest Stephan's pamphlet,
fully endorsed by the highest dignitaries of the
Church, advised all Romanists to concentrate
their efforts to defeat Harrison and thus over-
throw Morgan.
TELL THE TRUTHABOUTROMANISl\L 179
No matter though they were told of tlte unparal-
leled danger threatenz'ng to attend the upllcaval,
thougll efforts were made to call attention to tile con-
spz'racy against the prosperz'ty of tlte nation, no
Republ£cal1paper would printa line of the facts, nor
would they try and hold the Roman Catho/ltS in the
party, but allowed tltem, under the lash of Rome, to
be driven l£ke sheep to tlte shambics, zohere tlll'y were
forced, her« as £n Ireland, to 710te z'll OpP~>sl"tz(m to
patriotism, business interests, and tltt' weal of the
workz'ng man, or be denied the sacraments of the
-church.
Tlte deed was done. DOES ANY ONETELLWHAT
CAUSEDTHE DEFEAT? Has anyone seen, either
in the speeches of Republican orators, from
Benjamin Harrison through the entire party, a
single allusion to the facts? One says that
!,600 men in a single factory in New Jersey
"Voted against Harrison, many of them
with tears in their eyes, and with dire
forebodings of coming 'disaster, but he was
careful not to say that Rome did it. Will
the truth be told? The Roman Catholic Chair-
man has again been given the place of power,
though Gen. Morgan told how he offered to :
furnish a reply to Stephan's pamphlet, but the
Roman Catholic Chairman was in the plot, and
stood with hands tied and refused to allow it to
be circulated.
An official telegram, sent from the Indian
officeto a Roman Catholic Indian agent, inquiring

about a turbulent Catholic priest, was answered
through the National Republican headquarters.
A Western Senator expressed to me the opinion
that if Stephan's scurrilous pamphlet had been
made the occasion for an appeal to the American
sentiment of this country, there would have been
a magnificent epoch-making response. It was
not done.
Harrison was defeated.
Roman Catholic newspapers claimed his de-
feat as their victory. Bells were rung in some
Catholic churches in honor of the event. Ac-
cording to Roman Catholic newspapers the con-
spiracy had succeeded; the 8th of November
was another St. Bartholomew's day. Ballots
had done the work of bullets.
PRIESTS PLUNGING INTO PARTISAN POLITICS FOR
PUBLIC PLUNDER,
The point I make is simply this: That the
Roman Catholics attempted to overthrow the
Republican party, not in the interest of good
government, but in the interest of their church.
They claim to have succeeded in their effort,
boast oftheir achievement, and will, undoubtedly,
be emboldened to undertake still more daring
plans. They represent themselves as a priest-
hood, plunging into politics for public plunder.
Whether this representation is to be accepted as
true or not, we do well to ponder.
A BETRAYAL OF THE REPUBLIC.
Now if it be true, as is claimed by Roman

Catholic newspapers, that Roman Catholics who
were Republicans and believed that the theory

of the Republican party regarding our great
national industries, and regarding other public
questions, were correct, and that the success of
the Republican party was essential to the con-
tinued prosperity of the nation, nevertheless, in
opposition to their convictions on political ques-
tions, and their personal preferences, they did,
in obedience to the command of their priests,
abandon the Republican party, and vote for the
Democratic party in order to defeat Harrison, get
rid of his Commissioner of Indian Affairs, and
overturn his Indian policy in order to secure for
the Roman Catholic Church, under Democratic
administration, what it could not get under Re-
publican rule, then is it not true that they
deliberately betrayed the republic, and committed
a crime against liberty?
I suppose it is true, that the Roman Catholic
clergy in America, as a class, are far inferior in
culture and character to the Protestant clergy-
men. They are largely foreigners, have little
sympathy with our American institutions, and
are not in touch at all with' the best forces oper-
ative in American life. They are blindly obedi-
~nt to the church, know absolutely nothing of
~ndependenceof thought or action, are not well
Informed in American history, and take no intel-
ligent interest in American politics.
ROMAN CATHOLICS IN LOCAL POLITICS.
In local elections they can, I suppose, be gen.

erally counted on to throw their influence in
favor of the candidates that will render the great-
est service to their church. During the last ad.
ministration it was determined, for good reasons,

to remove an Indian agent who was a Roman
Catholic. The Bishop in that district wrote to
his Congressman-who came to me with the let-
ter-and demanded that he should secure the
appointment of another Roman Catholicas Indian
agent, and threatened that if this were not done,
he would oppose his re-election. A Catholic was
not appointed, and the Congressman was de-
feated.
Last fall, one of the ablest, most upright men
in this country, an ex-Senator, who was running
for Governor of a Western State, told me that a
Roman Catholic priest said to him: "The
Roman Catholics are all opposing you in this
campaign because you supported the confirmation
of the Commissionerof Indian affairs." My good
friend replied: "When that question was up I
investigated it carefully, satisfied myself that he
ought to be confirmed, and supported his con-
firmation. I have no apologies to make. I
would like to be Governor of this State; I would
like the support of the Romanists, but if I can-
not have that without sacrificing my sense of
public duty, then I prefer defeat to election."
He was defeated. A distinguished clergyman in
New York told me that he knew personally of
Irish Republicans who were forced by their
priests to vote for Cleveland, although they pre-
ferred to vote for Harrison.
A public officialin Western New York told me
that a foreign priest threatened to withhold the
communion from his members if they voted for
Harrison. A Western Senator told me that a
considerable number of voters in Milwaukee
TELL THE TRUTH ABOUT ROMANIS:\L I83
trained with the Republicans until the Sunday

before election, when they received orders from
their priest to vote for Cleveland, and they reluc-
tantly obeyed.
The point I make is, that the Catholics com-
bined to carry the presidential election, and
claim to have succeeded. The effort and the
claim reveal the danger that threatens us. The
spirit of political revolution for papal advantage
is manifest. Politicians stand ready to pander to
this spirit.
One of the last acts of the next Democratic
House of Representatives, after the election, was
to pass the new Indian bill, with a clause estab-
lishing a new Roman Catholic contract Indian
school at Umatilla, Oregon, for Indians who are
citizens of the United States, where a good gov-
ernment school was already in operation, and
where no other school was needed.
In the reorganization of the United States
Senate, made possible by the election, the Chair-
man of the Committee on Indian Affairs is the
man who championed the Catholic Bureau in all
its efforts, and led the fight ngainst my confirma-
tion.
Han. R. V. Belt- A soldier of honorable
record, a man of integrity, ability, and of wide
experience in office, having served through one
Democratic administration, an expert in Indian
matters--is removed from the officeof Assistant
Commissioner of Indian Affairs, and his place is
filled by a Roman Catholic.
The chief of the Education division in the
Indian office has been removed, and a policy
injurious to the Government Indian schools has
been inaugurated.
One of the first Indian agents appointed

by the new administration has, it is said, only
one qualification for the place-he is a Roman
Catholic.
WHAT DOES IT MEAN?
Now what is the real meaning of all this?
Does it mean that the Roman Catholic Church-
an ecclesiastical imperialism modeled after the
Roman Empire---organized for conquest, and
with an insatiable greed of power, arrogating to
itself the divine right of sovereignty over tempo-
ral government, an alien transplanted from the
Tiber, out of sympathy with American institu-
tions, and hating our public schoolsas her deadly
foes, recruiting her ranks by myriads from the
slums of Europe, flushed with victory in local
politics, finding herself holding the balance of
power between the two great political parties con-
tending for national supremacy, recognizes her
opportunity, and utterly ignoring the political is-
sues of the campaign, hurls her cohorts secretly
but overwhelmingly into the conflict, in those
strategic points, the cities, where she has massed
her forces, and thus realizes her long-coveted #
desire of dictating her own terms to those in

charge of the national government? Do you say
that this is incredible? Perhaps so; but read the
political history of New York. Tammany is the
Roman Catholic Church engaged in municipal
politics: emblem, a tiger-satiated. Does it
bode ill to the republic? A Tammany boss is the
modem Duke of Alva.
"ETERNAL VIGILANCE IS THE PRICE OF LIBERTY."
What of the future? At times, when I see how
engrossed our American people are in the pur-
suit of wealth; how apathetic, apparently, to the

dangers that threaten us; how indifferent often
our own best citizens are to the responsibilities of
citizenship; how eagerly the base and the incom-
petent clamor for office; how persistently and
cunningly the bosses plan and plot and labor to
seize upon power, and how tenaciously they cling
to it; how venal voters often are; how perni-
cious and far-reaching is the corrupt and corrupt-
ing spoils system, and with what consummate
and resourceful skill this great enemy of our free
institutions lays her plans to subjugate and rule,
I long to hear the voice of a James Otis, a Sam-
uel Adams, a Patrick Henry, lifted in defense of
those liberties our fathers died to gain. But
when I remember Concord and Bunker Hill,
Washington and Jefferson, Gettysburg and Ap-
pomattox, Sumner. and Lincoln, and Grant, I
am encouraged to believe that when the real test
comes, our young men-patriots true of many
races-will respond to the call of country, and
with peaceful measures, not warlike, with ballots,
not bullets, arguments, not armies. will preserve
and hand down to posterity, untarnished, the price-
less heritage they have received from the fathers,
-a republic under whose starry flag there shall
be civil liberty, religious freedom, suffrage for
all, universal education, sweet peace, abounding
plenty, and continuous progress toward the
highest national greatness, power and influence.
These statements followed my own and were
printed by The American Citizen Co., which
printed the address I delivered in Chicago during
the campaign, and repeated in Boston, but no one
noticed it. No paper ever referred to it, outside

of our anti-papal papers. lt seemed to me
strange and almost cruel. But when Gen. Mor-
gan spoke I thought that there would be a change,
and that this magnificent and courageous docu-
ment would receive the attention it deserved.
Does anyone remember a notice in any Re-
publican paper? It seemed to me that Chi-
cago churches would be open to the presentation
of this truth, and to have a meeting led by the
Secretary of The Baptist Home Mission So-
ciety, but, alas! they were closed to him as to me.
lt is the subject that appals.
CONSEQUENCES.
The New York Tribune has published an edi-

torial about consequences. In it these words are
found, but they do not refer to the defeat
wrought by Rome, they ignore that, and yet
the truth applies:
"The spectacle can gratify no man of right feel-
ing. But when people govern themselves they
must be prepared to bear all the consequences.
When they vote wrong they must suffer. When
they fail to prevent a majority from voting
wrong they must also suffer. If there is a lunatic
in the house, and you are so engaged in talking
politics and struggling for the offices that the
lunatic gets power to burn the house down, there
will be suffering and loss."
True every line. Will the Tribune say it was

Rome that defeated Harrison, and Fassett, late
nominee for Governor of New York, and holds
the state now in its vice-like grip? Will any
other Republican paper lead the way? Once
tell the truth about Romanism, and victory is as-
sured.
Let the Tribune lead in the fight against Rome
as it did against slavery, and millions will bless
God for the help rendered.
CHRISTIAN ENDEAVOR NOT ENDEAVORING.
The experiences of the Christian Endeavorers

at Montreal when contrasted with the fearless
bearing of others in Quebec, furnish abundant
proof that it is possible to tell the truth about
Romanism in Montreal and win the regard even
of Romanists.
The experience of Father Chiniquy, Rev. Adam
Burwash, Cote the fearless, and the blind Doug-
las the eloquent, and many, many more, 'evidence
that now, as in Paul's time, the truth may be
spoken and God takes care of the speaker and
the truth. .
The Christian Endeavorerswere strangers in a
Roman Catholic city and were afraid to either
proclaim the truth distasteful to Romanists or to
stand by it when it had been spoken. More
than this, it is claimed that it should not be
done. ,The following report gives a good de-
scription of the trouble:
"Rev. S. V. Karmarkar's allusion to Roman

Catholicism was the one which caught the atten-
tion of La Presse, a French Catholic organ of sen-
sational character; and it was the publication of
his remarks in this paper, under the heading
'An Insulting Attack on Our Religion,' that
stirred up the ringleaders of the worst elements
in the city, and sent them forth as defenders of
the faith. Mr. Karmarkar is a high-caste Hindu,
a graduate of Yale, and has prepared himself for
missionary work in his country. In pointing out
the evils against which the missionary has to
work in India, he said:
"'There is a remarkable correspondence be-
tween Romish worship and Hindu worship.
Romanism is but a new label on the old bottles
of paganism containing the deadly poison of idol-
atry. Often the Hindus ask us, when seeing the
Romanish worship, "What is the difference be-
tween Christianity and Hinduism?" In India
we have not only to contend with the hydra-
headed monster of idolatry, but also the octopus
of Romanism.'
"It was this which drew forth from the officers
of Christian Endeavor a disclaimer, which was at
once accepted by all the respectable Catholics'of
Montreal. President Clark said: 'I speak for
all when I say that there has been no attention
or desire on the part of this convention to insult
anyone. to hurt any religious feeling, or to decry
any creed.' The convention rose and cheered

this as expressing their sentiment. And there
the matter would have ended but for the fact
that a certain proportion of the French Catholic
population, which was anxious unquestionably to
find a chance for a row, had found the chance
and proposed to improve it. On Friday evening,
when the Endeavorers were gathering in the drill-
hall and tent, there was a rough crowd in the
streets, some stones were thrown. and a good
deal of noise was made, so that the tent meeting
was much disturbed. Some attempts were made
also to cut the guy ropes and cause the fall of the
tent. The police were not on hand in sufficient
numbers to do any good, and if any resistance
had been offered by the Endeavorers, there
would have been a bad time. During Saturday
there were man~Trumors; among others, one that
the Lavalle Seminary students, three or four
hundred strong, were coming to town to break
up the convention."
First, it is claimed, that what the brave Hindi-
said is not true, and second, that it was not ex-
pedient to say it. Of its truth there can be no
question. Middleton's letters prove it.
Letters from Geo. H. Brock declare almost
identically the same thing. Middleton said, if
you want to find Paganism as it was seen when
Paul preached the Gospel in Rome, or when
Peter proclaimed the truth in Jerusalem on the
day of Pentecost, you can find it, with its de-

grading idolatry and soul-destroying ritualism,
not alone in Roman Catholic churches in Rome,
where it is so manifest, but in any Roman
Catholic church located in China, Africa or New
York.
Once I sat upon the plateau in front of the
Catskill Mountain House. A heavy mist spread
its curtain over the valley beneath and hid river
and plain from view. Sitting there I saw a bird
trying to cleave through the mist. He came
almost through, again and again, and at last, after
repeated failures, came into the sunshine, and
though on the wing uttered a seng of rejoicing.
Somehow I felt like that bird when I read the
story of what Rome did in Montreal with the
Christian Endeavorers. For two years as brave a
company of men and women as I ever knew stood
by me while I not only said that Romanism was
Paganism revived, but proved it and published it
and scattered it broadcast. During more than
one hundred Sabbath afternoons we have seen
Romanists listening to the most unpalatable of
truths, followed by appeals which produced im-
pressions upon the heart, causing many of them
to renounce Romanism and give their hearts to
Christ. The Sabbath after the riot occurred in
the French church, trouble was expected in
Queen's Hall, where we held our services.
"Has Romanism any Claim to Christianity?"
TELL THE TRUTH ABOUT RCMANISM. 191
was the subject. Much prayer had gone up in

behalf of the meeting. Soon after the doors
were opened 500 Laval students entered the gal.
leries and made themselves at home. Prayer
went up to God from all parts of the house in be-
half of deluded. Romanists going down to hell.
Men prayed there as if they meant business.
While at prayer a tramp of many feet was heard.
A friend came and said, the McGill boys are
here. These were Protestants and were often in
our audience. Never were they more welcome.
Shortly after we had opened, a Laval student
began to make a disturbance. A McGill boy
behind him touched him on the shoulder and with
a voice of command said, "No nonsense here!"
Two hundred sitting behind the Laval Roman-
ists acted as if they meant what was said and
perfect order was preserved, and at the end of
the meeting seventeen came and said, "We
never heard the truth before, and asked for
copies of the New Testament."
Are we not getting through the mist? Did
not the Christian Endeavorers make a great
mistake when they tried to hold up Christ so
as to please Romanists?
When I saw that with all their care, after
they had drawn the barbed arrow of truth
from the speech of the immortal Douglas-the
blind orator of Canada, and the prince of
living orators, either in Canada, America, or
the world-and had shut out the marvelous

Father Chiniquy, it seemed too good to be true
that here was another proof that we cannot get
ahead of God. He rules the world, and means
to have His truth proclaimed everywhere,
Montreal included, and so sent this converted
Hindu, who told, in a mild way, a truth which
all men ought to know.
Shall the truth be told concerning Romanism?
Christian Endeavorers counsel that care be
taken. Suppose Peter had acted on this princi-
ple on the day of Pentecost, how different had
been the history of religion! Some are saying,
we oppose Romanism as a political machine,
but not as a religion. ( It is because it masquer-
adesunder the guise of religion that it is a
power. Unmask it, tell the truth, and it be-
comes a body of death even to Romanists, and
they cry out to be delivered from it.
The reporter of The Examiner says:
"The Hindu was cautioned against appearing
on the streets, and advised to leave the city; and
indeed, the regret is that he did not leave before
he came, for what he said was not only out of
place, it was not true, so that there was a real ag-
gravation given to an element on the watch
for it."
Says the editor of The Examiner:
"From our point of view, the chief cause for
regret is that there should have been among the
TELL THE TkUTH ABOUT ROMANISM. 193
invited guests of the convention men so lost to

every consideration of Christian courtesy, and so
culpably hostile to a fundamental principle of
Christian Endeavor, as to be guilty on the plat-
form of the convention of making an attack on
the Roman Catholic Church. There is a time for
all things, but no reasonable person will maintain
that that convention was the time for Protestant
polemics. While the chief offender was not an
American, and may be excused to some extent
by his ignorance of the standard of Christian
courtesy that obtains here, there were others
lacking this excuse who were reported to have
fallen little behind him in the offensiveness of
their utterances. One of them, at least, has been
so prominently identified with Christian Endea-
vor that his act becomes all the more inexcusable,
"for he sinned against all the light that a man
could possibly have."
Is it possible that the editor of The Examiner is
prepared to declare that the Convention of Chris-
tian Endeavors was not a time for Protestant
polemics? It is said that when the Mayor, a
Roman Catholic, gave the convention welcome
he expressed the conviction that "It is not a bat-
tle of creeds nowadays, but a battle between
belief and unbelief." The experience in Mon-
treal shows that the battle still waged by Rome
is, to suppress belief. Trained to the belief that
liberty of conscience and of speech is an abomina-
194 HOW TO WI1'l"ROMANISTS.
lion, it seeks to repress opinion, if not after the

manner of its teachers, by the severer process,
which involves the application of the bludgeon.
The truth was told in Montreal, not because men
wanted it, but because of God. What fills the
hearts of anti-Romanist workers with sadness, is,
that Christian papers claim that there are lands
and places and occasions where the truth should
be suppressed.
Knowing what I do of Montreal, I believe if
President Clark had said, We are here to em-
phasize the truth that has been proclaimed by our
friend from India. While we are grateful for
our welcome, we are not to hide or suppress the
truth because of it, and come from stock that not
only know the truth but how to defend it, there
would have been no trouble worthy of the name.
In the spring of 1888I was invited to Canada
to speak on Romanism. I began in Toronto.
On one occasion I described, in a mild way, the
nunneries as prisons, or worse. With one excep-
tion every paper found fault with me for casting
dirt upon the immaculate robes of the nuns.
There was great excitement, and a riot was
threatened. Citizens came to me the next morn-
ing and told me of the danger, and asked me
what I proposed to do. "Tell more truth to-
night," was my reply.
The night came. A large number of citizens
were on hand to accompany me to the lecture. I
walked alone, met a crowded house in the Horti-

cultural Pavilion and told the truth about Roman-
ism and nunneries in Toronto. I told of a nun
who had leaped out of the second-story window
of a nunnery and broke her leg by the fall, and
was shot at while lying on the ground, by the
assaulting priest. Of another that ran shrieking
up the steps of an elegant house, crying, "Let me
in I" and before the door could be opened two
nuns followed and grasped her, dragged her
down the steps head-first, and carried her back
to the nunnery. Then I recounted facts pub-
lished in "Why Priests Should Wed," and at the
close a gentleman stepped to the front and asked
if he might say a word. Permission being given,
he pointed to a lady sitting not far away, who
was now a member of Dr. Wild's church, but
who had been ten years in a Toronto nunnery,
and for nine years had worn the black veil. She
had listened to both lectures and had read the
book "Why Priests Should Wed," and was
ready to swear before a notary that she could tell
worse things than any I ,had related, as having
occurred in the nunnery where she suffered such
indescribable hardships, and said the book told
the truth, so far as it went, but did not cover
half the facts which might be narrated.
The result was, as the Salvation Army boys
say, this testimony gave me " the middle of the
road' inCanada, and a statement was never
denied after that.
In 1890 I went to Montreal to stay a week, but

remained twe years; and only left then because
of my desire to antagonize Romanism at the
World's Fair.
While in Darkest Quebec we saw Romanism.
There as in Cuba it hates Christ. Joseph Gen-
draeu, the French Sankey, has been arrested and
fined at Sorel, and the Baptist Chapel has been
stoned. What care they? Burwash writes, "The
priest Z"S no longer master. The people are wz"tft us."
Two years in Montreal proved that it is possi-
ble to speak the truth in love to Romanists and
obtain their respect.
The need is great. On the second Sabbath in
July I was permitted to stand untrammeled in
the pulpit of the Second Baptist Church of Chi.
cago, Rev. Wm. M. Lawrence, D.D., pastor.
At the close of the sermon a young lady, the
daughter of a Baptist and niece of a Baptist dea-
con, now living in Michigan, came and said she
had never seen the truth in this light before.
She said, "I go to Protestant churches, but
never hear the truth concerning Romanism."
Could the Christian Endeavor policy prevail,
they would never hear it, and would go down to
hell without God and without hope. Never did
a company of people have a grander opportunity
to tell the truth than they had in Montreal. That
they threw it away is apparent will yet be
their shame. God opened the way for them to
reveal their love for the truth. They proved

themselves unequal to their high privilege. Rome
won a brutal victory, and there is chuckling all
over Quebec, that the Christian Endeavors did not
endeavor. Could they have stood for the truth,
and permitted Dr. Douglas and Father Chiniquy
to have told them what they knew about the
workings of Romanism, they would have caused
their influence to have been felt in Canada, and
borne away with them the respect of the world.
A friend writes from Montreal since the diffi-
culty: "For those who told the truth and stood by
it, there is only praise. The next week in Sorel,
Cote baptized seven who had been Roman Cath-
olic, on profession of their faith, immersing them
in the St. Lawrence in the presence of hundreds,
and there was no difficulty. God's ordinance
obtained their respect. This they did because
they believed in their King. Some wanted them
to bring their candidates to Montreal and immerse
them, but they went on in accordance with the
commission, showing that even in dark Quebec
the truth may be told to Romanists. Cote writes
as follows: 'The beloved French Baptists of
Sorel are firmly standing on the Divine Rock,
and every one of them is shining brightly.
Praise the Lord!' The Roman Catholics of this
city never were so silent; no one opens his
mouth against the disciples of our Master, J esns
Christ. It is wonderful how God protects His
children."
ad, What comes from not telling the trutl: j>

Disaster to the individual, the community and
the nation.
Disaster to the individual is plainly seen in the
life of Wm. Tecumseh Sherman. Had his
mother heard the truth or had she been im-
pressed with the truth that the Word of God was
written for this time, she would never have per-
mitted her boy to have joined the idolaters in the
Roman Catholic home of Robert Ewing, and so
have married a wife that welcomed the priest to
her home and permitted him to come between
her and her husband, until at last he wrecked
his home, stole his boy and gave him to the
Jesuits and made his own life utterly wretched.
Withdraw the truth, and error has full sway,
and covers the soil with weeds and tares. Thous-
ands are being carried into the Church of Rome
because no warning voice has been raised.
Coming from Laramie to Cheyenne, a lady
came to me saying, "You are still in the work
for Romanists?" "Yes. " "Well, here is a
young woman on this train, the daughter of a
Baptist deacon, who has been in a convent school
and has been captured by them, and has joined
the church and is going home previous to enter-
ing a convent to take the black veil. Will you
not see her and try and open her eyes to the
truth?" It did not seem possible for me to do
anything, and like thousands of others I de-
clined. The persistency of my friend mastered

me, and I consented to let her be brought to
me and be introduced to me. She wore mag-
nificent ostrich feathers. As she came along they
evidenced the pride of her bearing and the self-
satisfaction of the deluded victim of Rome.
"You have been in a convent school?"
·'Yes."
" You have turned your back on the religion
of the Bible and joined the Roman Catholic
Church?"
"We claim that the Roman Catholic Church
is founded on the words of Christ to Peter which
are recorded in the Bible."
"Have you read the Bible since you have
been in the convent?" "No."
.. Have you seen one?" "No."
" It is not then the teaching of the Scripture
that has led you away from the religion of your
mother where Christ was worshipped, to the re-
ligion of Rome where Mary,is the object of
regard ?"
She paused in her reply. Then I opened to
her the Scripture relative to the peril of turning
to the idolatries of Rome, and of the clouds of
wrath darkening the sky of any who had the
mark of the beast on the hand, and gave her the
sermon, "Is Romanism Good Enough for
Romanists?" and asked her to look it through
while we would pray that God would open her
eyes to her danger. She went to her seat, but

the ostrich feathers danced not as when she
came. In an hour or less she sent for me to
"come and see her," and then asked "if I be-
lieved she was in danger."
"Were you converted when you joined the
church? Did you feel that you had a change of
heart?"
She replied: "It is not thought necessary;
they trust to baptism, sacraments and priestly
power."
I then opened to Christ's words to Nicodemus,
and read her the words, "Except a man be
born again he cannot see the kingdom of God."
The truth went home. I went back to my seat,
and before I reached my destination she came
saying, "I want to thank you.T see my mistake.
I have resisted the convicting influences of the
Holy Ghost, and accepted the ritualism of the
Church of Rome. I now surrender to Jesus
Christ and take Him as my Saviour, and shall go
to my mother trusting in my Saviour for salva-
tion." The result of telling the truth.
The ruin brought upon this nation by the
priestly plot condoned and assented to, if not
aided by the Chairman of the Republican Com-
mittee, is second only to the ruin brought upon
France by the Revocation of the Edict of Nantes.
True, there has been no bloodshed as yet, nor
are we through the fight as yet. The despairing
TELL THE TkUTH ABOUT ROMANIS:V!. 201
workingmen turned out of manufactures by the

thousand, because their priests taught them" the
rich were getting richer and the poor poorer,"
while the fact that workingmen never were so
well off in the history of the world, as were these
same workingmen, before they set the torch to
the temple of their hopes are an object lesson.
3d. Ways for the tl'uth to be told cannot have
much space. The ministry must speak as they
did before the battle for liberty was won. It was
the Northernpulpit, said Abraham Lincoln, that
made the war for freedom a success. To-day the
Southern pulpit see eye to eye with us, and on the
question of Romanism they are free. Let there
be a revival of truth telling all along the line.
The newspaper has its place. It is believed
that the Apostle Paul was the first Christian
journalist. Ever since Christianity first spoke to
mankind there has been an apostolate of the
pulpit.
Now we need in this fight with Rome an apos-
tolate of the press. We want a political press
to tell the truth. As in the days of the Sandwich
Islandswhen the people were pagans and believed
that their mountain was God until the conversion
of their Queen, when she climbed the mountain in
the presence of the waiting multitude and threw
water into the volcano and descended unharmed,
SO will it be in America. Tell the truth about
Romanism and the vermin will run as from a
light, and freemen will come forth to duty and to

victory.
The onus of the work devolves upon the indi-
vidual with convictions. In the home, at the
fireside, in the shop, and on the farm, true men
and women must tell the truth as it is given to
them. The American people cannot serve
patriotism with Romanism. Ignorance is its
main reliance. "Keep men ignorant and you
keep them pious" is the recipe of Rome. As a
result Rome has planned her system of orphan-
ages, protectories and parochial schools, where
children are educated to believe that stealing,
lying and the gratification of every lustful desire
is in harmony with the requirements of life. The
proclamation of the truth is in order. Tell the
truth about Romanism and there will come deli-
verance.
CHAPTER VI.
THE FIGHT IN ROME: IS SATOLLI FOR US?
..If Satan be divided against himself, how shall his kingdom

stand? "-Luke xi : lB.
z::'HERE is design in the choice of the text.

~ Romanism being the incarnation of Satan,
it is well to use the name that represents
Romanism, without disguisement or fear.
There is to-day a fight not so much with Rome
as in Rome. Our hope is not so much what
cowardly Protestants may do against Rome, as
what brave, level-headed Romanists are will-
ing in Rome to do for themselves. Could Rome
have had her way, there never would have been
a Roman Catholic found contending for the
American Union, but the patriotism of men was
greater than their love for Rome, and, as a
result, thousands shouldered arms and went to
the defense of imperilled liberty. The opposi-
tion liberated tens of thousands of patriots, and
made them Union men first and Christian patriots
afterwards.
It is the hope of the church that Satan often
overleaps himself and destroys what ot1,lerwise
might do infinite injury. It was because he
determined to found a slave empire here and

would be content with nothing less, that at last
there came to be but two parties-t-one for liberty
and the other for slavery-and God Almighty
drove the nation into a corner and made the dec-
laration for emancipation a necessity; so that the
Stars and Stripes represent a land in which the
sound of a shackle fastened to the limb of a
slave is forever done away with, and from
ocean to ocean, and from the lakes to the gulf, it
is freedom's realm. Had there been less deter-
mination to bind shackles to the limbs of the
slave, Rome had not made her infamous record,
and Satan had not been beaten. The same was
true in the days of Esther. Satan sought the
destruction of the Jews, through the infamous
Haman. The result was, the Jews were emanci-
pated and Haman was hung.
Babylon went to pieces for a similar reason.
It is this grasping and hellish purpose on the
part of Jesuits that has resulted in their banish-
ment again and again.
Here we reach the ground of hope. God is
above all. The wrath of the Devil He can re-
strain, or use, as it pleases Him.
God is a factor in this fight with Rome, and
He is our hope and causes this fight in Rome.
Let us believe in Him. Let us trust Him. .. At
Thy rebuke, o God of Jacob, both the horse and
chariot are cast into a dead sleep. Thou didst
THE FIGHT IN ROME. 2°5
cause judgment to be heard from heaven; the
earth feared and was still, when God arose to
judgment, to save all the meek of the earth.
Surely the wrath of men shall praise Thee, and
the remainder Thou shalt restrain." Psa. lxxvi:
6-10.
OUR _HOPE IS IN GOD.
He is infinite. Satan is finite. God can have
His way. They that fight for Him win; they that
fight against Him lose. With Satan it is not so.
They that fight for him in the end lose. Satan
never stands by his own. God always does.
Satan's power is limited; he cannot circumvent
and destroy. God can. Satan's forces are at
war here and everywhere. There is no unity
and hope. Look at Romanism as an illustration.
Can it be supposed that Romanists will not be
disgusted with a system that professes republi-
canism in the United States and absolutism in
Italy; that here tries to be one with the Repub-
lic, and in Italy seeks the overthrow of Humbert,
that it may vault to dominion and rule in Italy
again, as king of Rome?
The same in regard to education.
It cannot be supposed that Romanists are sin-
cere in championing education in America, and
in fighting it in Italy and Mexico. Rome is
divided. She has no underlying principle of
right. It is expediency here and everywhere.
Read the Pope's letters in regard to affairs in
America. It is on all sides
PROOF OF THE FIGHT IN ROME.
1St. In regard to tlte Bible there is a conflict.

Professedly in America, Rome is for the reading
of the Bible in the home. Privately through the
confessional she does all in her power against it.
The heart of a Romanist, as of others, is the
realm God seeks. Tell the truth, the truth gives
freedom. It is now said the Pope is at work
upon an Encyclical to commend the study of the
Scripture. Think of such a statement in the
light of the death of millions of victims for no
other crime than having the Word of God found
in their possession! This is not past history.
Within the memory of men now living people
have been tortured in the chambers of the
Inquisition, because they were found with a copy
of the Bible in their possession.
Think of the absurdity of a church professedly
founded on the Bible, waiting nineteen centuries
before commending to the people the reading and
study of the Bible, while Pope after Pope has
condemned the reading of the Scriptures, and it
goes without saying that every priest will tell his
people that they are not sufficiently wise to be
trusted with the plain teachings of holy writ,
commended to us by God Himself. Think of
Lasere, who published the illustrated New Testa.
ment in French, and obtained the commendation
of the present Pope, and then was forbidden by
the same infallible pontiff to print or circulate it.
THE FIGHT IN ROME. 2°7
Romanists know this and are learning to be-
lieve in God rather than in Pope or priest; and
are learning to love the Word of God which is a
lamp to their path and a light to their feet.
Satan is not smart. He ought to know by this
time that he cannot run a tilt against the Bible
in one land and commend it in another, without
imperilling his dominion, because wherever the
Word of God is unbound, Romanism dies.
zd , TIle jigllt in Rome is seen in regard to tltis
educat ionai question,
This the people know, because the chief facts
are at hand. The parochial school was a delib-
erate attempt on the part of Romanists to train
their children up in the use of the catechism, with
as imperfect knowledge of history as was possi-
ble. It is a growth, and may almost be called
an evolution. In 1840 Archbishop Hughes be-
gan the attack on the schools, calling them God-
less, and commanded Romanists to take their
children out, as they would take them out of de-
vouring fire. Why? Because the Bible that
now Leo XUI is to commend, was read there.
Then came the trouble. Thousands desired
that their children should come into touch with
the advancing thought of our American life. The
parochial school became a fact, and the children
of Romanists were corralled there. Itwas terrible
for them. They fell behind in the race. 'I'he
leaders of the Romish host were driven by the
208 now TO WIN ROMANISTS.
devil down the steep places into the sea of

unheardof difficulties. Education helped. The
Romanists saw it. It killed out Romanism.
This the Pope and priests saw, and then the
fight in Rome took shape.
The hope of universal intelligence lay in our
Free School System. Hence, Rome fought it
with desperation. The real intent of the Roman
Catholic power is the utter destruction of "The
Little Red School-house."
WHAT ROME TEACHES.
In proof of this, here are some of the public

utterances made in this country by Roman
Catholic priests, bishops and cardinals, and
Roman Catholic journals, and a sly little hint
from Pope Pius Ninth as to what they yet hope
to do:-
"A ripe knowledge of the Catechism, minus
Massachusetts education, is preferable to her
education, minus the Catecbism."-Cardina!
Antonelli.
Said Bishop McQuaid, in a lecture at Horticul-
tural Hall, Boston, Feb. r jth, 1876: "The State
has no right to educate, and when the State
undertakes the work of education it is usurping
the powers of the church."
Says Cardinal McCloskey: "We must take
part in the elections. Move in solid mass in
THE FIGHT IN ROME.
every State against the party pledged to sustain

the integrity of the public schools."-Freeman's
Journal.
Father Walker on the evening of Sabbath,
March 14, 1875, said in St. Lawrence Roman
Catholic Church, 84th Street, New York: "The
public schools are the nurseries of vice. They
are Godless schools, and they who send their
children to them cannot expect the mercy of
God. . . : I would as soon administer the sacra-
ment to a dog as to such Catholics."
"We hold education to be a function of
church, not of the State; and in our case, we
do not and will not accept the State as educator."
-Tablet.
"Let the public school go to where it came
from-the devil. We want Christian schools,
and the State cannot tell us what Christianity is."
-Freeman's Journal.
" When Catholic priests understand that they
cannot have absolution in the confessionals while
they let their children go to Godless or Protes-
tant schools, they will soon find a remedy."-
Freeman's Journal.
" Religious liberty is merely endured until the
opposite can be carried into effect without peril
to the Catholic Church. "-Rt. Rev. O'Connor,
BishojJ of Pittsburg.
"The Catholic religion, with all its votes,
2 IO HOW TO WIN ROMANISTS.
ought to be exclusively dominant in such sort

that every other worship shall be banished and
interdicted."-Pope Pius IX.
THEN CAME THE REVOLT-MCGLYNN LED THE

FIGHT,
and contended for the rights of the children of

Romanists. At last, Archbishop Ireland seeing
that the conflict meant the disruption of the
power of Rome, told the truth to the Pope. The
result was Satolli. Against his coming was the
protest of the eight Archbishops, everyone of
whom had ruled with a rod of iron in his own
domain. There is the fight. The outcome is
beyond us. Rumor after rumor comes to us that
Leo XIII has surrendered to the Archbishops.
This only shows the fight in Rome. On one
side the people, and on the other the rulers of
the regime. Is Satolli for us?
His conduct towards Bishop Wigger, of New
Jersey, shows that Satolli is somewhere, He stands
for the peace of the church, and up to now has
been opposed to the despotic rule of the powers
that be. Is he for America, or for Rome as an
ultimate? Americans must attend to their own
work. We have the votes. It is for us to elect
good men and be true.
3d. Cahensl-eyism names another element in the
fight in Rome.
It was the purpose of Archbishop Corrigan,
THE FIGHT IN ROME. 2I r
and others associated with him, to Europeanize

America and divide it up into sections, in which
a foreign language should be the language of the
people. Thus they hoped to make New England
French, Wisconsin German, and some other state
Bohemian, and so through the gamut of
foreign tongues. Opposed to this is Archbishop
Ireland and Leo XIII, and so of course Satolli.
THE POLICY OF ROME FOR THIS TIME
is to popularize Romanism and make it tolerable

to the American people. There can be no dis-
guising the fact that she is meeting with an
alarming and threatening success. Men of posi-
tion in Chicago are free to express their obliga-
tions to her for the support rendered to the Fair,
they forgetting that the Columbian Exposition
from start to finish seems to have been planned
and perfected to help Romanism. The Rabida
Convent, the letter of Mrs. Potter Palmer, the
honors bestowed on Satolli and the representa-
tives of Rome, all show prescience and fore-
thought.
The conduct of Gibbons and Corrigan in favor-
ing the opening of the Fair on the Sabbath, and
giving the morning to mass and the rest of the
day to the pleasures of sinful indulgence, proves
that they have adapted their methods to win the
regard of men, utterly ignoring the plain teach.
ings of the Word of God.
4th. In the labor agitation we perceive a threaten-

ing fight in Rome.
Hitherto it has been a fight of Romanists with
capitalists. Every strike was led by them; every
rebellion was fostered by them. The Riel of the
Canadian rebellion was a Romanist. In the In-
dian revolt not a single Christian Indian, nor one
educated in our American schools, was in the
fight, but the Romanized Indians were led by
superstition and were the chief conspirators.
Now the fight passes into Rome because many
of the men of capital are associated with Roman
Catholics, and interest holds them back from
the strikers. Here is our hope very largely for
the overthrow of the conspiracy against capital
in 1892. Satolli and the plutocrats have formed
somewhat of an alliance which, while it may help
capital, will doubtless anger labor. The fight is
coming on and Satan's kingdom is to be divided
against itself.
5th. In regard to the purity of the home there is
beginning to be a conjlzCt that promzses much for the
future.
The seed sowing in Quebec has done good.
The people there talk about the revelations con-
cerning the conduct of the priests, as if their dis-
solute lives were a new feature. The fact is,
their eyes are being opened by the statements
made in "Why Priests Should Wed." They see
in the church what outsiders have seen for ages,
THE FIGHT IN ROME. 213
and now that they see it, they hate it. Let the
fight go on. We want as clean homes in the
Roman Catholic Church as can be found else-
where, and to reach it we must do away with the
confessional.
Is Satolii for us? Is it a matter of importance?
Americans must attend to America. Do we act
it? What say you who know anything of
Romanism? Can it be possible that the leopard
has changed his spots? Then may we believe
that Rome has steadfastly opposed liberty, and
is either seeking to divide the forces of liberty or
to capture them. Here are a few straws showing
the trend of events.
The fierce antagonism between Bishop Wigger
and Father Corrigan, and their respective fol-
lowers, is by no means extinguished-it is
smouldering, and may break out at any mo-
ment.
PRIEST VERSUS ARCHBISHOP.
[N. Y. Herald. July 9']
'WASHINGTON, July 8.-;-The announcement in
this morning's Herald that Archbishop Corrigan
had refused to reinstate Dr. Burtsell as pastor of
Epiphany Church, in New York, in defiance of
Mgr. Satolli's request, created a sensation at the
Catholic University, the headquarters of the
Papal Delegates in this country, and among the
Catholic clergy throughout the city.
From private sources it was learned that the

Archbishop's action in this matter is regarded by
the adherents of Mgr. Satolli as treason to the
Church of Rome. They say his open defiance of
the expressed desire of the Pope's personal rep-
resentative in America can mean nothing else,
and they predict the result maybe startling.
Bishop Matz, of the diocese of Denver, on
August zSth, 189 I, promulgated a regulation
which is now in force among the Catholics of
Colorado, absolutely forbidding children to be
confirmed and to receive their first sacrament,
who have not for a year previously attended a
parochial school. Satolli condemns him.
To the question" Is Satolli for Us?" may we
not answer, that as long as Satolli is standing for
the right he is for us. God is above him as he is
above us all.
Romanism, Brahmanism, Mohammedanism
and Mormonism belong to this world, and have
a wisdom which it becomes us to study and which
it is foolish for us to ignore. Under each of
them, great things have been attempted and
achieved. There is some good in each of them
or they would rot and disappear.
Romanism, the mystery of iniquity, the oppo-
nent of Christianity, and the incarnation of the
god of this world, has a wisdom which secures
condemnation and ofttimes approval.
The fact that the children of this world do
THE FIGHT IN ROME. 215
wisely furnishes no good reason why the chil-
dren of light should do foolishly. It is for the
children of light to be wiser and better than are
the children of this world.
Christianity is the fountain source of prosperity.
It helps business, it educates the ignorant, lifts
up the bowed-down, and brings the lost and
undone into the fellowship of the truest and
noblest conception of life. The wisdom of this
world is good: the wisdom of God is better.
Christianity is the chosen instrument whereby
infinite wisdom, inspired by eternal love, works
out the salvation of the world. Error is the ser-
vant of the Prince of the power of the air.
Truth is the helpmeet of God. Rome sees it and
recognizes it. ."'t"f
We were in the midst of floating ice glaciers.
The way seemed blocked. The Captain of the
steamer was spoken to and asked if navigation
was not imperilled, and if it might not be inter-
rupted? " No," he replied, with a smile, "they
are loose now, and will be taken care of by the
Gulf Stream." So with Romanism. It is being
detached from Italy and is moving towards the
Gulf Stream of liberty, and must in time give
way either to Atheism or Christianity. Which
shall it be? It is for Christians now living here
to answer.
WAR IN THE CHURCH.
The hope of the overthrow of Romanism is in
the conflict now raging within the Church.

Between Romanists who love their children
and those who would enslave them is beginning
a fierce conflict, which will increase rather than
diminish. When Leo stood for their children
being educated it was all right, but if it be true
that he has gone back, Satolli may find it possi-
ble to beat the nine Archbishops into submission,
as trainers beat their lions into docility, but when
he tries it on the people, they will elude him and
escape through the net and get into the deep
water of Protestantism and be free.
Twenty millions have got out of Romanism now.
Millions more are on their way. Satolli may be
made ablegate, he may ride in palatial cars
placed at his disposal by the plutocrats of the
realm, and may be courted and feted by those
who hope to obtain his help to enslave the work-
ingman, but the sun is too high in America for
the transplanting to our soil either the tactics or
the paganism of Italy and make it pass as a re-
ligion. " Every kingdom divided against itself is
brought to desolation. The Lord shall consume
it with the spirit of His mouth, and shall destroy
it with the brightness of His coming." Hasten
Thy work, Lord Jesus, and inaugurate Thy reign,
and then shall all know Thee, from the least
unto the greatest.
CHAPTER VII.
THE CHALLENGE ACCEPTED.
Auricular Confession, Not of God. But Man, ana

the Curse of the World.
"Whosoever therefore shall confess Me before men, him

will I confess before My Father who is in heaven."-Matt.
x : 32.
Z::HE charge is made: "That the confessional

~ instead of being a mighty instrument in the
hand of God for raising sin-laden men and
women, was an instrument of degradation,
wielded by evil-minded men for filling the minds
of the pure with impurity."-Signed Catholic.
In reply it was declared " that the confessional
was the invention of men."
Then this challenge was given, viz., "If Mr.
-- can prove that confession was the invention
of men and not of God, then we promise that we
will stop going to confession. "-Signed, the
Catholic Association of Canada, Dec. r rth, 1891.
IT WILL BE OUR AIM TO SHOW
First. That Auricular Confession is not author.

ized by the Word of God.
Second. That Auricular Confession is the in-

vention of Rome, and
Third. That Auricular Confession is and has
been, and threatens to be, the curse of the world.
Q. What is confession as defined by Rome?
A. Confession is the telling of our sins to a
duly authorized priest, for the purpose of obtain-
ing forgiveness.
Q. What sins are we bound to confess?
A. We are bound to confess all our mortal
sins, but it is well also to confess all our venal
sins.
Q. Which are the chief qualities of a good
confession?
A. The chief qualities of a good confession are
three: it must be humble when we accuse our-
selves of our sins, with a deep sense of shame
and sorrow for having offended God. It must
be sincere when we tell our sins honestly and
truthfully, neither exaggerating nor excusing
them. It must be entire when we tell the num-
ber and kinds of our sins and the circumstances
which change their nature.
Q. What should we do if we cannot remember
the number of our sins?
A. If we cannot remember the number of our
sins, we should tell the number as nearly as
possible, and say how often we have sinned in a
day, a week, or a month, and how long the habit
or practice has lasted.
THE CHALLENGE ACCEPTED. 219
Q. Is our confession worthy if, without our

fault, we forget to confess a mortal sin?
A. If without our fault we forget to confess a
mortal sin, our confession is worthy, and the sin
is forgiven; but it must be told in confession if
it again comes to mind.
Q. Is it a grievous offence wilfully to conceal
a mortal sin in confession?
A. It is a grievous offence wilfully to conceal a
mortal sin in confession, because we thereby tell
a lie to the Holy Ghost, and make our con-
fession worthless.
Q. What must he do who has wilfully con-
cealed a mortal sin in confession?
A. He who has wilfully concealed a mortal sin
in confession must not only confess it, but must
also repeat all the sins he has committed since
his last worthy confession.
Q. Why does the priest give us a penance
after confession?
A. That we may satisfy God for the temporal
punishment due to our sins.
Q. Does not the Sacrament of Penance remit
all punishment due to sin?
A. The Sacrament of Penance remits the eter-
nal punishment due to sin, but it does not always
the temporal punishment which God requires as
satisfaction for our sins.
Q. Which are the chief means by which we
satisfy God for the temporal punishment due to
sin?
A. Prayer, fasting, almsgiving, all spiritual

and corporal works of mercy, and the patient
suffering of the ills of life.
Q. Why does God require a temporal punish-
ment as a satisfaction for sin?
A. To teach us the great evil of sin and to
prevent us from falling again.
Q. Which are the chief spiritual works of
mercy?
A. To admonish the sinner, to instruct the ig-
norant, to counsel the doubtful, to comfort the
sorrowful, to bear wrongs patiently, to forgive
all injuries, and to pray for the living and the
dead.
Q. Which are the chief corporal works of
mercy?
A. To feed the hungry, to give drink to the
thirsty, to clothe the naked, to ransom the captive,
to harbor the harborless, to visit the sick, and to
bury the dead.
The above is from the Catechism bearing the
imprimatur of Cardinal Gibbons. There is no
material difference between that and the Quebec
Catechism authorized by Cardinal Taschereau.
In the latter we find this concerning the Sacra-
ment of Penance:
Q. What is the Sacrament of Penance?
A. Penance is a sacrament which remits the
sins committed after baptism.
Baptism, it will be remembered, it is claimed
cleanses us from all original sin, makes us Chris-

tians, children of God, and heirs of heaven.
P.29·
Q. Does the Sacrament of Penance restore the
soul to the friendship of God, when it cleanses it
from its sins?
A. It does.
Q. When do we receive the Sacrament of Pen-
ance?
A. When the priest gives absolution.
Q. Have priests the power of remitting sins
committed after baptism?
A. Yes, because Jesus Christ gave it to them
when He said to His Apostles, "Receive ye the
Holy Ghost. Whose sins ye shall forgive, they
are forgiven them; whose sins ye retain they are
retained." P. 34.
Q. How do priests exercise the power of for-
giving sins?
A. By hearing the confession of sins and
granting pardon for them as ministers of God.
Q. What must we do to receive the Sacrament
of Penance worthily'?
A. We must do five things: Examine our con-
science, have sorrow for our sin, make a firm
resolution never more to offend God, confess our
sins to a priest, accept the penance which the
priest gives us.
Christ left out, the priest substituted in His
stead. Is he worthy of the honor?
Q. What is the examination of conscience?

A. It is an earnest effort to recall to mind all
the sins we have cominitted since our last worthy
confession.
Q. What should we do to make a good exam-
ination of conscience?
A. We should call to mind in succession, the
commandments of God, the precepts of the
Church, the seven capital sins, and the particular
duties of our state of life, to find out the sins we
have committed.
Q. What should we do before beginning the
examination of conscience?
A. We should pray to God to give us light to
know our sins, and grace to detest them. P. 34.
The Catechism of the Ecclesiastical provinces
of Quebec, Montreal, Ottawa, approved April
zoth, 1888.
We have now given verbatim et literatim the
teachings of Rome concerning Confession.
Let us be fair, and ask, do Roman Catholics
claim that they have a scriptural warrant for the
sacrament of confession? We answer they do.
What scripture do they quote? In the Doctrinal
Catechism of the Rev. Stephen Keenan endorsed
by Cardinal McCluskey, p. 99, we find James
v: 6, evidently he means 16, which reads, "Con-
fess your 'faults one to another," which if it be
binding at all should induce priests to confess to
the people, as well as the people to their priests.
Read this chapter and it will be seen that it

has nothing whatever to do with, nor does it in
the slightest manner authorize, Auricular confes-
sion. It merely says that "if we have committed
an offence against our neighbor, or injured him,
we should acknowledge it and express our sor-
row for what we have said or done."
Christ our Lord said, Matt. v: 23, 24: "There-
fore if thou bring thy gift to the altar, and there re-
memberest that thy brother hath aught against
thee; leave there thy gift before the altar, and
go thy way; first, be reconciled to thy brother,
and then come and offer thy gift."
Acts xix: 18, is quoted as proof that Auricular
confession is founded by God. In the context
we find that "some of the vagabond Jews,
exorcists, took on them to call o,:er them which
had evil spirits, the name of the Lord Jesus.
And the evil spirit answered and said, Jesus I
know and Paul I know, but who are ye? And
the man in whom the evil spirit was, leaped on
them and overcame them, and prevailed against
them, so that they fled out of that house naked
and wounded. And this was known to all the
Jews and Greeks also dwelling at Ephesus; and
fear fell upon them all, and the name of the Lord
Jesus was magnified. And many that believed
came and confessed, and showed their deeds."
What that has to do with Auricular confession
requires a great stretch of the imagination even
to conceive. Here are men redeemed, who came

out and confessed Christ. There was nothing
secret or hidden about their transactions. They
brought their books and burned them and utterly
destroyed these sources of gain.
Reference is also made to Num. v: 6, 7. This
clearly speaks of confession of sin and tells how
to make restitution, but in it there is not the
slightest warrant for Auricular Confession. Lev.
xii: 15, is also quoted, but as there are but eight
verses in the chapter, and as the Scripture sim-
ply gives the law concerning purification, and as
it has no reference to confession of sin, we may
safely conclude that Auricular Confession has 110t
a shred to stand on in the Word of God, and that
reference is made for the pnrpose of effect.
There is a confession of sin, and the Christian
and Catholic writer calls our attention to it. We
find it in Matt. iii: 6, when the people came and
were immersed in the Jordan, confessing their
sins. There surely is no Auricular Confession
there. It was an open confession and profession.
What does the Word of God teach concerning
confession?
That we should confess our sin to God, as it is
written, "Against Thee, Thee only, have I
sinned." Psa. Ii: 4. "I acknowledged my sin
unto Thee: and mine iniquity have I not hid. I
said, I will confess my transgressions unto the
Lord; and Thou forgavest the iniquity of my
THE CHALLENGE ACCEPTED.
• 225
sin." Psa. xxxii: S. " But there is forgiveness

with Thee, that Thou mayest be feared." "I,
even I, am He that blotteth out thy transgres-
sions for mine own sake, and will not remember
thy sins." Isa. xliii: 25.
Well has it been said that theword confession,
with the first Christians, meant coming to Christ
in faith and telling to all the world what a Sav-
iour they had found .
. The word" Confessor" with the early church
was not a man who hears confession,
but who boldly, at the risk of life, con-
fessed Christ, and a "Confessional" was not
the box in which the priests confessed their peni-
tents, but the grave of him or her who had died
for confessing Christ. As proof that " auricular
confession" is not authorized by the Word of
God, it is enough to say that Rome makes no
claim to it for the first 300 years. Let us now
turn thought to the statements made concerning
Rome's power to invent or create, apart from auric-
ular confession, being unauthorized by the Word
of God. The claim will doubtless be put forth,
but that is begging of the whole question, and,
indeed, it is on the part of Rome a surrendering
of the whole question. We demand a "Thus
saith the Lord" for the practice. Reserving for
another chapter the discussion of the fact that
auricular confession is the invention of Rome, let
us now examine in the light of Scripture some of
226 HOW TO WIN IWMANISTS.
the preposterous claims set forth in the teachings

of the Church of Rome.
rsr. It is claimed that" the Sacrament 0./ Penance
remits the eternal punishment due to sin, but it does
1LOtalways the temporal punishment which God re-
quirt's as satisfaction for our sins."
For this there is not the slightest warrant in
the word of God, but exactly the reverse. In
I John i : 9, we read, "If we confess our sins He,
God, is faithful and just to forgive us our sins and
to cleanse us from all unrighteousness." The
ALL includes temporal as well as eternal, for atl
is all. Hence said David, Ps. xxxii: 5, "I will
confess my transgression unto the Lord; and
Thou forgivest the iniquity of my sins."
This is the teaching of God's Word. It is to
r
God, and Him alone, that the sinner is requested

to confess his sin. It is from God alone that he
can expect pardon. The apostle Paul writes
fifteen epistles and never once mentions Auricu-
lar confession, though he speaks of all the duties
imposed by human rconscience, by the laws
cf GOd and' the prescriptions of the .GOspel
of Christ.
"The apostles Peter, John and Jude address
six letters to the different chusohes, In which
they state, with the greatest d·etail,Jwha.tthedif~
ferent classes of sinners have to do; to be' saved.
But not a single word is said by oneol thetn
about Auricular confession;"! ,J,
Not only is Auricular confession an invention

of Rome, but the claim that it does not remit the
temporal punishment which God requires is so
exceedingly thin and transparent that it seems
strange that even a fool could be deceived
thereby.
An Irishman once related this story explain-
ing how he got rid of paying more money to get
his fighting brother out of Purgatory. The
Priest had come to him again and again to get
his brother out. "He is almost out, but not quite."
At last Pat got tired and said, "Well now tell how
far is he out?"
"Head and shoulders and one arm," replied the
Priest.
"Which arm?" inquired Pat.
"The right arm," replied the Priest.
"You are sure it is the right arm?" inquired
Pat.
"Yes," said the Priest.
"Then I will risk him. If Bill has his right arm
clear, he ~l1soon be out all right, and I will not
give anymore money."
Is it not strange that the average Romanist, no
matt$how duped and deceived on other matters,
cannot see that, if, eternal punishment is remitted,
he might ron the risk of the temporal punish-
ment, where he has a chance of fighting his
way? The whole business is a horrid fraud, perpe-
trated to deceive and destroy.
ed, The atonement is entirely ignored.

No mention is made of the righteousness which
is by faith in the Son of God. "Which is above
all and unto all them that believe." "Being justi-
fied freely by His grace through the redemption
that is in Christ Jesus: whom God hath set to be a
propitiation through faith in His blood, to declare
his righteousness for the remission of sins that
are past, through the forbearance of God; that
he might be just, and the justifier of him which
believeth in Jesus." "Without shedding of
blood there is no remission." Heb. ix: 22.
"Christ was once offered to bear the sins of
many; and unto them that look for Him. shall He
appear the second time, without sin unto salva-
tion." Heb. ix: :78.
3d. The claim that priests have the power of
remitting sins commt"tted after baptism, is the source
of indescribable injury lodged in the hand of the
priest.
"Why do you give money to the priest?"
asked a friend. "You are poor and he is rich."
"True, but he has the power to damn or save
me; I give money to save my soul."
"Salvation is of God," replied the friend .
••True, but Christ gave to him the keys and
said, 'Whose sins ye shall forgive, they are for-
given; and whose sins ye retain, they are re-
tained.' "
This language was spoken to the church in
Jerusalem and not to an individual. John xx:

23· It simply conferred upon the church the
right of judging whether sinners had been
reconciled to God and were worthy of a place
among the people of God.
In Matt. xviii: 18, Christ says to the church
what Romanists claim was said to Peter, viz.:
"Whatsoever ye shall bind on earth shall be
bound in heaven; and whatsoever ye shall loose
on earth shall be loosed in heaven."
This is felt to be true. Nothing is more terri-
ble than to have the right hand of fellowship
withdrawn from an individual, after a fair trial.
The keys of heaven are committed to the be-
lievers in Christ who have been united together
in the fellowship of the Church. This is not the
view cherished in Rome. There it is believed
the priest possesses supernatural power. Thou-
sands believe he can curse as well as bless; that
he can change them into an animal; that he can
blight their business, and can deliver them over
to Satan to be tormented here and damned eter-
nally. It is this terrible delusion that gives them
their power and renders it almost impossible to
induce them to "Come out from Rome and be
separate and touch not the unclean thing, that
God may receive them." No matter how
drunken, lustful or brutal the priest may be,
they believe that because of his ordination he
holds in his possession the keys of death and
hell, and that he can withhold from them the

gift of eternal life. It is true that priests pro-
fessedly exercise the power of forgiving sins, by
hearing the confession of sins and granting par-
don as ministers of God, and yet it is the testi-
mony of all that they come out of the confessional
as empty as they entered it. The joy and peace
found in believing in and accepting of Christ
they know nothing of.
4th. Christ is left out, and set aside, and the
priest is substituted itt his stead.
The question "What must we do to receive
the Sacrament of Penance worthily?" should
read, "What must we do to receive Christ accept-
ably?" The reply in the Catechism is as follows =
"We must do five things: Examine conscience,
have sorrow for our sin, make a firm resolution
never more to offend God, confess our sins to a
priest, accept the penance which the priest gives
us." Thus we perceive that Christ is not only
ignored, but the penitent is delivered over into
the hands of the priest, and is utterly removed
from: jesus Christ, the Saviour of the world, who
plainly declared, .. I am the way, the truth and
the life: no man cometh to the Father except by
me." John xiv : -6. "Verily, verily, I say unto
you, He that believeth in me /hath everlasting
life." John vi: 47.
5th. The claim that tlte priest Itaipower toforgive
sill imperils every Roma1iist that 'tistshis faitle iN
Rdmanism.
Is this not as apparent as it is true? Jesus

said, "All that the Father giveth me shall come
to me; and him that cometh to me I will in no
wise cast out." John vi: 37. "And this is the
will of Him that sent me, that everyone that
seeth the Son and believeth on Him, may have
everlasting life, and I will raise him up at the
last day." John vi: 40. "Verily, verily, I say
unto you, He that heareth my word and believeth
in Him that sent me hath everlasting life and
shall not come into condemnation; but is passed
from death unto life." John v: 24.
Let us take Rome's definition of
WHO A PRIEST IS.
" There is in every parish a man who has no

family, but who belongs to every family, a man
who is called upon to act in the capacity of wit-
ness, counselor agent in all the most important
acts of civil life; a man without whom none can
enter the world or go out of it, who takes the
child from the bosom of its mother and leaves it
only at the tomb; who blesses or consecrates the
crib, the bed of death and the bier; a man that
littlechildren love and fear and venerate; whom
even unknown persons address as 'Father;' at
feet of whom and in whose keeping all classesof
people cometo deposit their most secret thoughts,
their most hidden sins; a man who is by profes-
sion fhe consoler and the healer of all the miseries
of soul and body; through whom the rich and

the poor are united; at whose door they knock by
turns, the one to deposit his secret alms, the
other to receive it without being made to blush
because of his need; the man who, being himself
of no social rank, belongs to all indiscriminately
-to the inferior ranks of society by the unosten-
tatious life he leads, and often by humble birth
and parentage; to the upper classes by education,
often by superior talents and by the sublime
sentiments his religion inspires and commands;
a man who knows everything, who has the right
to everything, from whose hallowed lips words
of divine wisdom are received by all with the
authority of an oracle and with entire submission
of faith and jUdgment-this man is the priest."
-Church Progress.
This is a description of a Roman Catholic
priest by Roman Catholics themselves. ~The
priest, instead of having a family of his own,
.. belongs to every family," claiming more inti-
mate relation than. the lawful husband and
father ..' He acts as "counselor agent in all the
most Important acts of civil life," a man without
whom none can enter the world or go out of it " ! ! .'!
According to this, none have a right to be born
without permission from a priest, "who takes
the child from the bosom of its mother and leaves
it only at the tomb." This is a frank confession
that a priest has more rights and privileges in every
family than a husband or father. He claims the

right to know "the most secret thought" and
"the most hidden sins" of every person, and
claims to be the " healer of all miseries of soul
and body." In fact, the most infamous, drunken
priest claims to be "a man who knows every-
thing (and) who has a right to everything."
"This is a priest" of Rome. Such are some of
the infamous and polluting claims made by every
Roman Catholic priest. And yet, there are pro-
fessed free born citizens of America who surren-
der themselves and families to the polluting
control of the priesthood.
CHAPTER VIII.
AURICULAR CONFESSION-ITS ORIGIN AND CHAR-

ACTER.
" And if the blind lead the blind, both shall fall into the
ditch."-Matt. xv: 14.
rst, The Origin of Auricular Confession.
R OMANISM finds a ground for Auricular Con-

fession in the carnal nature of an unregen-
erated priesthood. True. its disgraceful and
lustful questions were suggested by the questions
propounded to the women of ancient Rome by
the priests of Bacchus, in those disgraceful orgies
when the mysteries of Bacchus were enacted in
their temples at night, amid such scenes of de-
bauchery as drove ancient Paganism to call a halt,
and caused the authorities to banish the infamous
actors from their city and country.
There is nothing so bad in Paganism that it
cannot be welcomed by Romanism. The worship
of Mary was brought from Babylon. Purgatory
was a heathen custom centuries before the. birth
of our Saviour. Auricular Confession lived in
character and purpose centuries before the Chris-
tian era. The devil is not a new creation. Be-
fore the stars burned in space he had a place and
AURICULAR CONFESSION-ITS ORIGIN. 235
a history, and was ready to tempt Eve, to incite

Cain to murder, and to capture and destroy mil-
lions who would tum from God to lying idols,
even before Rome surrendered to his machina
tions and became his ally.
ed, The Character of Auricular Confession is
seen in its fruits.
The horrible disorders, seductions, adulteries,
and abominations of every kind that have sprung
from this practice of auricular confession, especi-
ally in Spain and other popish countries, are ter-
rible to contemplate. The priestly solicitation
at confession compelled papists themselves to
pass laws which were proven to be utterly inef-
fectual to stopping the evil. In Spain they asked
women who had suffered to bring their charges.
They came in crowds, and Rome shut down the
gates. Nor can this be a matter of surprise.
The evil is inherent in the system. Let any
person run his eye over the pages of "Why
Priests Should Wed," and glance at the excori-
ated passages, for printing which an English
printer, under Gladstone's regime, was confined
a year in jail, and you get a couception of the
infamies practiced, or that may be practiced.
We do not believe the priests dare go to .equal
lengths with all, and can understand how the Nun
of Kenmare can say the priest began by asking
the horrid "questions which were utterly un-
necessary and were a disgrace to humanity, I
was once asked such questions, but the first time

was the last. Men of this class generally know
the kind of women they have to deal with."
The Nun of Kenmare was asked the questions.
If she was not exempt, can it be supposed that
others will be? Truly has Father Chiniquy said:
" So long as the well-educated lady makes use of
her accomplishments to defend the citadel of her
womanly self-respect against the foe, so long as
she sternly keeps the door of her heart shut
against her deadly enemy, she is safe.
"But let no one forget this, that when the en-
emy is once master of the place, I emphatically
repeat, the ruinous consequences are as great, if
not greater, and more irreparable than in the
lowest classes of society.
" I solemnly declare that the confessor himself
encounters more terrible dangers when hearing
the confessions of refined and highly educated
ladies than when listening to those of the hum-
bler classes of his female penitents.
" All Canada is witness that, a few years ago,
t was among the highest ranks of society that
the Grand Vicar Superior of the College of Mon-
treal was choosing his victims, when the public
cry of indignation and shame forced the bishop
to send him back to Europe, where he soon after
died. Was it not also among the higher classes
of society that a superior of the seminary of Que-
bec was destroying souls, when he was detected,
AURICULAR CONFESSIOK-ITS ORIGIN. 237
and compelled, during a dark night, to fly and

conceal himself behind the wall of a Trappist
Monastery in Iowa ?"
THE CONFESSIONAL,
as revealed in the light of instructions given to

priests, who act as confessors, is a dangerous
weapon to be placed in the hands of anybody,
and especially of godless men. Here are some
extracts from Liguori's Moral Theology: "The
confessor is cautioned to be extremely careful
how he hears confessions of women, and should
not hear them after dark or before twilight."
Then words point to scenes which need not be
described. Recently much was said because it
was charged that nuns in nunneries and sisters
of charity were exposed to peculiar temptations,
and a leading priest said the only answer which
ought to be made to such a suggestion is a blud-
geon. Well, here is what 81. Liguori says: "In
hearing the confessions of spiritual women the
priest is advised to be brief and rigid; neither
are they to be lass guarded against, on account
of their being holy, for the more holy they are
the more they attract. And he adds "that
such persons are not aware that the devil does
not at first level his poisoned arrows, but those
only which touch but lightly and thereby increase
the affection. Hence it happens that such per-
$On8do not conduct themselves as they did at
first, like angels, but as if clothed with flesh.

But, on the contrary, they mutually eye one
another, and their minds are captivated with the
soft and tender expressions which drop between
them, and which still seem, to them, to proceed
from the first fervors of their devotion ; hence
they soon begin to long for each other's company,
and thus the spiritual devotion is turned into
carnal. And, indeed, how many priests there
are who before were innocent, have, on account
of these attractions, which began in the spirit,
lost both God and their soul."
Moreover, the Saint proceeds: "The confes-
sor ought not to be so-fond of hearing the con-
fessions of women as to be induced thereby to
refuse to hear the confessions of men. a! how
wretched it is to see so many confessors who
spend the greater part of the day in hearing the
confessions of certain religious women who are
called 'Bizocas' (a kind of secular nuns), and
when they afterwards see men or married women
coming to confession overwhelmed in the cares
and troubles of life, and who can hardly spare
time to leave their homes or business; and how
wretched it is to .see these confessors dismiss
them,saying~' I have something else to attend
to, go to some other eonfessor ;'hence. it hap-
pens, that not finding. My other confessor to
whom to confess, they livedurlng .months and
years without their saeraments-s-without .God."
AURICULAk CONFESSION-ITS ORIGIN. 239
This is one side. Let us turn to the other. One

who fled from the convent as from an earthly
hell, says: "Sisters go to confession every Fri-
day to the parish priest, and every three months
they make an extra confession to a Jesuit or a
Passionist Father. The rite of confession affords
the Fathers great freedom to accomplish the pur-
pose they may entertain; seated in the confes-
sional, priests are empowered to propound ques-
tions, which, from the lips of others, would be
deemed flagrant insults. Kneeling before him,
a sister must listen to and answer questions
which fill a pure soul with indignation, and are
calculated to destroy every feeling of modesty,
which is the handmaid of chastity. Auricular
confession in the Roman Catholic Church is the
underlying element which gravitates to the
priest as its centre. The confessional is a spir-
itual court of justice; the priest is God's legate;
he hears the accusation of the soul in its own
condemnation : he is minister plenipotentiary to
the Omnipotent. Confession produces deleteri-
ous effects upon the soul of woman, through the
undue persuasion of priests working upon her
.sensitive scrupulosity, and the excessive intensity
of her virtues. After her mental strength has
ibeen'dtawn't6the proper point, she is irrevoca-
bly in .his priestly toils. Oh, how much ofthis
is carried on and buried in the cesspool of the
.confessional! Sisters are obliged to regard the
voice their confessor with as much credence

as if Christ himself addressed them; therefore,
no limit is placed to their confidence until
they are victimized by the black-hearted be-
trayer."
Come back again to authorities in the Romish
Church. In the "Garden of the Soul," pub-
lished with the approbation of Bishop John
Hughes, New York, are these words: "Those
who have deflowered a virgin must pay six
gros. "
Rev. W. Hogan, in his book on auricular con-
fession, makes statements so damaging to the
priesthood that we do not wonder that he was
excommunicated, and that the prayer, ".Jl!Jay he,
William Hogan, be damned I" was uttered by
pope, bishop and priest. In "Dens' Theology"
we find abundant evidence not only that confes-
sors have seduced women who have confessed to
teem, but that the priest is screened by priest,
by bishop and by pope, and that to a certain ex-
tent incontinence is counted on, and is treated
as a matter of course. It would be indelicate to
quote at length, or, indeed, at all; and yet, could
we do so, we could see how the priest is hedged
about with protection, and how the widest door
to prostituting the virtues of his people is opened
before him.
Remember, neither priest nor penitent knows
anything about a change of heart.
AUI<ICULAR CONFESSION-ITS ORIGIN. 241
3d. Auricular Confession deserves opposition be-

cause of the evils inczdent to the system.
Read the story of a woman in the confessional
as described on page 90 in "'Vhy Priests Should
Wed." The entire chapter is an eye opener.
Father Chiniquy tells of his sorrow when he had
to endure the shame of the confessional. I can
imagine what it must be to anyone whose heart
has been touched by the grace of God. Father
Chiniquy came into touch with a Holy God and
the Bible when a boy, and differs essentially from
the ordinary priest.
Take an unconverted man, who believes a priest
worse than himself can pardon his sins, and
make it all right with him. Let him come into
the company of dissolute priests, hear their
infamous stories until lust is roused, and then
let him come into the confessional with the
woman of all others he desires, and be with her
alone with the right of asking questions, which
lead unerringly to one result. Let him be hand-
some, full of life and passion. Let two or a dozen
women be in love with him and see his power.
Romanist imagine, that is your daughter.
You have no right to interfere with those tete-a-
tetes, She comes into his power. She yields to his
seductive influence and is lost. Why? Because
THE CONFESSIONAL IS WHAT IT IS.
A priest in Canada made it his boast that he

was the father of over sixty children, in his

parish, and that he obtained the power over the
women through the confessional. As I have said,
Auricular Confession is tolerated and endured
because millions think it linked with the salva-
tion of the soul. They believe they cannot be
saved apart from it or without it; that they must
confess their sins to a priest, no matter how vile,
how polluted, or how much he be opposed to
virtue, in order that they may obtain absolution.
To strike Auricular Confession is to interfere
with the religion of a fellow in the estimation of
many. The fact is there is no religion in it. It
is an invention of the devil, and is destined to
whelm millions in eternal burnings. Tell this
truth, tell it now, tell it here and everywhere; it
is a God-given right to publish it, and so to save
men. It is not any man's right to withhold it,
and suffer lost men and women to go down to
hell. .
The statements made by Rev. Anthony Gavin,
an Episcopal minister of England, William
Hogan, an ex-priest of Rome, and worse than
all, the book entitled" The Priest's Substitution
for Marriage," by Father Quinn, formerly priest
in Kalamazoo, Mich.-the man who uncovered
the rascality and robbery of Archbishop Purcell,
of Cincinnati, Ohio, who declares that in 1866
Pius IX sanctioned the establishment of one of
the most appalling institutions of immorality and
AURICULAR CONFESSION-ITS ORIGIN 243
wickedness ever countenanced, under the form

and garb of religion, virtually adding another
plague spot to that vile body, the mother of har-
lots, Papalism, and thus giving to his clergy, in
various ways, a substitution for marriage,
through an organization full of indecencies,
frightful operations, revolting and heart-rending
outrages, the outgrowth of celibacy, and one more
hell-trap set for the unwary by the pious frauds
of a system rotten with the accumulated iniquity
of ages-should fill patriots and Christians with
alarm. What proof is there that such an organ-
ism exists? There are many proofs. All priests
have some such an organism. Only this need be
stated. Father Quinn for months occupied
Horticultural Hall in Boston, and delivered the
lectures which were put into book form and were
utterly neglected by the press and by the public,
until I took the subject before the people of Bos-
ton, when Father Quinn suddenly disappeared
from view. Whether he is locked up in some
monastery, or is put out of the way more sum-
marily, God knoweth, I do not. The truth should
be scattered. Men ask me daily to come and
warn some one. Give them the book. It has been
placed in "Why Priests Should Wed," and in a
cheap form, in hopes that it might be circulated.
To do it requires money and a purpose to stem
the tide currents of evil amounting almost to
fanaticism.
244 HOW TO WI~ ROMA~ISTS.
The proofs of the order came through the con-

fessional, from some women who had been mem-
bers, and who had left their former homes to get
rid of the burden of such a life. Thus in many
cities, it is claimed, are flourishing societies,
having the sanction of the Pope and bearing the
name of "Rosary," "Compline," "Sacred
Heart," " Immaculate Conception," or such pious
titles as may be calculated to awaken no suspicion.
Only those are initiated into the secret order of
the Blessed Creatures" who are especially fitted
by disposition, training and selection to join the
order." The many are called, but few are
chosen.
WHAT DOES IT DO?
This. It permits the priests that belong to the
order to know their victims and gives them en-
tire control of them. Father Quinn claimed to
have in his possession three copies of the books
containing the badges, pictures, instruments and
printed matter which stamps the order as being
the MONSTROSITY of the NINETEENTH
CENTURY. P.99.
CHAPTER IX.
AURICULAR CONFESSION A HINDERANCE TO

SALVATION.
"Jesus said, And ye will not come to me that ye might

have life."-John v: 40.
Z::-HESE words of our Lord outline in awful
~ distinctness the cloud that darkens the sky
of all who reject Jesus Christ as the Saviour
of the soul. Romanists are in peril because,
though they professedly name the name of Christ
in their worship, they never are taught, and
never know, that Jesus Christ is the Saviour
to whom they can go as sinners seeking a
Saviour, who is accessible and who is seeking
them, saying unto them one and all, "Come unto
me ye that are weary and heavy laden and I will
give you rest." They do not k.n.owthat they can
come into their Father's presence, just as they
are, without any other plea than that Jesus died
for them. 'They do not know that. They never
hear or read it or read of it in the Roman Catho-
lic Church. That doctrine is not there, nor is
the doctrine that we are justified by faith alone.
To such faith as there is in the Roman Church
they have to add their own works, and in doing
the works the faith is covered up.
If this be true, I know of nothing more ter-

rible. The Christ lifted up to draw all men unto
Him is thrust aside. The light of the world is,
so far as they can do it, extinguished', and
wrecker fires are kindled so as to delude the
ignorant and draw them upon the rocks that line
the lee shore of perdition.
ISt. Auricular Confession shuts the door in the
face of Jesus Christ. There is no business done
direct with the Son of God, the one Mediator
between God and man. The priest claims the
power of absolving from sin. They ignore the
unchangeable priesthood of Christ, who is "able
also to save them to the uttermost that come unto
God by Him, seeing He ever liveth to make in-
tercession for them."
They, through the confessional, turn the
thoughts away from the high and holy themes
associated with eternal life, and fix them upon all
that is degrading, vile and wretched, connected
with the life now-lived in the flesh.
ed. They compeltheir priests, through the Con/fs-
sionai, to ask questions that defile and degrade.
As an illustration take this case reported in "A
Voice from Italy" for November, 1891: Giuseppe
Callosi, known in the Roman Catholic Church as
Father Angelico.
Compelled by his mother to assume the monas-
tic dress, although conventual life had no
attractions for him, he early found himself
A URICULAR CONFESSION A HINDERANCE. 247
chained to a system from which his intelli-

gence revolted.
In the Convent of Colonia doubts began to
assail him regarding the various dogmas of the
Roman Catholic Church. This was before he
knew anything of the Gospel or evangelical
religion. His own intelligence and common
.sense rebelled against the infallibility and su-
premacy of the Pope, the immaculate conception
of the Virgin, and the power of the priest in
Transubstantiation and Confession.
He frankly stated his difficulty and for it was
called a heretic, and the Provinciale compelled
him to remain hours on his knees, repeating the
Miserere, and scourging himself with a leathern
thong, called a discipline.
His text book, called" The MIrror of Human
Life," by the Spanish Bishop Rodrigo Saurio di
Sanchez, is studied as a guide to the Confessor.
This scandalous book is the worst teacher of im-
morality possible. It is so vile that the lecturer
himself did not read the lesson aloud to his
pupils. :'You will read," he said, "from such
and such a page in your cell, but to keep the
devil from bewitching or tempting you, you will
read it on your knees," as if poison would not act
if taken while kneeling down.
He was shocked and disgusted. He said
openly that he could never put such questions to
those who came to confess. This is not an old
story. It is not based on the declaration of Ho-

gan or Chiniquy. It is recent and the "Speculum
Vita? Humalla?," "The Mirror of Human Life," is
now a text book used in Romish Theological Semi-
naries in Europe and in America. The confes-
sional in Europe and throughout the world has
its index finger, and everywhere it points to the
obscene, the loathsome and the vile.
Why should not others be helped, as he was
aided, by being invited to become acquainted with
the Word of God?
Fra Carmello invited Callosi to his cell and
told him that he need not fear to be called a Prot-
estant. He assured him there was no virtue in
his flagellations and wearing a belt made of
straw about the neck and a crown of thorns about
the head. The Diodatti version of the Bible
brought light to his soul and he left Rome
forever.
Scatter the truth. Give them the Word of God.
Drge Romanists to read the Bible while within
their reach.
3d. Auricular Confession hinders acquaintanet
witlz the Word of God.
Christ said, "Search the Scriptures; for in
them ye think ye have eternal life, and these are
they which testify of me."
Rome claims that only the priests can be per-
mitted to have free access to the word of Scrip-
ture. Those who have carried to the conies-
AURICULAR CONFESSION A HINDERANCE. 249
sional questions born of the study of the Bible

find that they, as a rule, meet with a cold recep-
tion. The Bible possibly may be in many a home,
but as a rule it is not read, nor is the reading of
it approved by the hierarchy of the Roman
Catholic Church. In its stead there is the mean-
ingless prattle concerning wrong-doing, that turns
the attention to the human and away from the
divine.
When once the heart surrenders to the
priest, he peers by right into its most hidden re-
cesses and corners; he pries into its most secret
chambers. The conquered place is entirely in
his hands; he is the supreme master; for the
surrender has been unconditional. The confes-
sor has been the only infallible ruler in the con-
quered place-nay, he has become its only God-
for it is in the name of God he has besieged,
stormed and conquered it; it is in the name of
God that hereafter he will speak and be obeyed.
No human words can adequately convey an idea
of the irreparable ruin which follows the success-
ful storming and unconditional surrender of that
once noble fortress. Then it is that the once re-
spected lady will consent to hear, without a blush,
things against which the most degraded woman
would indignantly shut her ears. At first in spite
of herself, but afterwards with a real sensual
pleasure, that fallen angel, when alone, will think
on what she has heard, and what she has said, in
250 HOW TO WIN ROYIANISTS.
the cqnfession box. Then, in spite or herself,

the vilest thoughts will, at first irresistibly, fill
her mind, and soon the thoughts will engender
temptations and sins. What at first she hated
she learns to love. Sin feeds its own fires. She
learns to love the confessional. The conviction
of her sins no longer brings a holy God to the
thought, but a priest that is beloved, because he
has entered into intimate relations with her
life, and, no matter how she sins, promises her ab-
solution. There it is the most secret and sacred
mysteries of married life are revealed. Whole
hours are passed at the confessional, where the
Father Confessor speaks with her on matters
which would rank her with the most profligate
and lost women, if it were only suspected by her
friends and relatives. This is often followed by
deeds which are set forth in "Why Priests
Should Wed."
A friend mistrusted this and determined to as-
certain for himself. He is a 'natural ventriloquist
and can disguise his voice so as to resemble some
other person. He got the priest to go away on a
certain day, and himself went into the confes-
sional, wearing the priest's robe. His wife came
in, and he, with the tone of voice that character-
ized the priest, led her on until he satisfied him-
self that all he had imagined about their conduct
was true. Then he stepped out and revealed
himself to her. She fainted away. He watched
AURICULAR CONFESSION A HINDERA?\CE. 251
beside her until she came to consciousness. and

then he told what he had suspected, and said:
"N ow I know that what I have learned is but a part
of the religion which I here and now give up for-
ever; and if you are ready to do the same, then let
us leave this country-go where we are not known
-promising that from this moment a priest shall
never again cross the threshold of our home."
They both pledged each other that they would
live for each other, and that no priest should ever
again come between them as husband and wife.
Years had gone when I saw them in Iowa,
happy in each other's love. and thanking God that
they were out of Romanism with all that it
implies. .
Turn the picture over and see what is gained
by coming to the knowledge of the love and joy
experienced by those who take Christ Jesus as
their Saviour. Romanists are taught to believe
that Jesus is cruel and angry with sinners. The
fact is, He died to save whosoever will come to
Him. His love passeth the love of woman. He
is the chiefest among ten thousand and the one
altogether lovely. In Him is life and His life is
the light of men. Whosoever receives Him into
the heart obtains power to become a child of God.
As a child he becomes a joint heir with Jesus to
an inheritance, undefiled, incorruptible, and that
fadeth not away. The saddest of all things for
Christ to endure is to be compelled to say, .. Ye
will not come to Me that ye might have life," and

the converse is true, that nothing fills Him with
such joy as to see you now turn to Him with full
purpose of heart to make Him your ruler, priest
and king.
The religion of Christ provides love without
lust, wisdom apart from folly, the Bible inde-
pendent of traditiou. Cardinal Manning, who
has just gone to his reward, was swept away by
the Tractarian movement, that sought to build
the human into the divine. They sought a
church built not so much on Jesus Christ as the
corner-stone, as one the line of whose succession
could be traced in an unbroken way back to the
apostles. Between the pretensions of Rome and
those of the Church of England,. he sided
with the pretensions of Rome. The fact is,
neither is right. The Bible is our succession.
On this we build here as good and as true, and
as perfect and complete, a church as has existed
in any past age of the world. .
4tlz. Auricular Confession slzould be.fouglzt be-
cause of tlte manner in wlziclz it imperils the souls of
Romanists.
Jesus Christ is "The Way and the Truth and
the Life, no man cometh to the Father but by
Him." That is but the beginning of the message
to Romanists. With its rejection comes the in-
troduction to such perils as can only be suggested
but not described. To do what I did in writing
AURICULAR CONFESSION A HINDERA"CE. 2 53
the book, or in talking about it, costs position and
almost self-respect. Nothing but a sense of
duty, such as screens a physician from the charge
of indelicacy, while he performs the most deli-
cate examinations, could justify me or any man
in doing what duty forces me to do at this time
and place.
THE PERIL OF ROMANISTS IS SIMPLY
INDESCRIBABLE.
The Church of Rome is blind to it, and the

leaders are as blind as their followers, and to-
gether, unwarned and unhelped, they are going
into the ditch. Who shall tell them of their peril?
Shall no one? Try and warn them, and the men
uninterested in this anti-Roman work will cryout,
., Don't tell the truth concerning Romanism,
preach Christ and avoid controversy." The
difficulties are very great, turn which way
you will.
SHALL THE TRUTH BE TOLD?
Poison is being thrown into the spring of our

national life. It breeds pestilence. Its influ-
ence is in the air. Shall the blind be left to
lead the blind? Is there not peril?
5th. Auricular Confessio» ought to be fought
because of the way £t interferes w£th the home life of
Protestant homes.
Auricular Confession places every home where
Roman Catholic help is employed at the direction

of the priests. It is not new to anyone who re-
flects at all on the subject, that the priests, through
the confessional, are made acquainted with all
that transpires in the homes, and with all that goes
on, as far as it is possible for the employed to know
about it, in departments of state, in banks,
stores and what not. Much has been said about
A DISGUISED JESUIT IN LORD SALISBURY'S HOUSE-
HOLD.
The Press Association is informed that the fol-

lowing remarkable story has just been related to
a friend by a lady at present staying in Italy,
and we give it for what it is worth ;-" I am on
intimate terms with the Marquis of Salisbury's
family, and the last time when staying at his
lordship's house I was much struck by the face of
the major-domo, which haunted me as if I had
seen it before. I was puzzled to remember
where, and in trying to remember I looked at the
man very frequently. AtIast he noticed I was
observing him, and seemed for the moment dis-
concerted. Still I could not recall where I had
seen his face, but presently I remembered, and
he observed the evident recognition in my coun-
tenance. It was in the Vatican at Rome, over a
portion of which he had conducted me. He was
at the time in the garb of an Italian priest, speak-
ing English fluently, and was one of the most
AURICULAR CONFESSION A HINDEI{A:\CE. 255
affable and gentlemanly men I ever met. I went
to bed at night feeling very unhappy, and quite .
sure that the man was in Lord Salisbury's house-
hold for no good purpose. I could not sleep, and
resolved on the morrow to mention the facts to
the Marquis. The next morning, however, as
soon as I got down to breakfast it was reported
that the quondam priest had decamped in the
night, taking all his belongings with him, and
causing a good deal of confusion in the house-
hold. I then saw the Marquis, and told him all
I knew. He appeared to be greatly disconcerted,
but said very little. The man was very well
educated, speaking several European languages.
We all concluded at Hatfield that he was an agent
of the Jesuits, sent over, like so many others, with
a special mission, of which it would not be im-
possible to guess the import. "-Pall Mall Gazette.
Hogan tells of a female Jesuit, dressed like
a man, in charge of the papers of the chairman
of the committee of foreign affairs at Washing-
ton. Such men are in our State Departments
and in every place where they can be of value.
Is not the confessional a peril to the State as
well as to the home? It is said that the night
editor of the New York. Tribune is a Jesuit. That
explains the conduct of the paper.
6th. Out of the Confessionalinto Christ, ought to
be the purpose and aim of every Romanist who has
heard the truth.
Some say preach the Gospel and there rest.

We reply that they are not ready to hear the
Gospel until they are warned of their peril.
Who will warn them if we do not?
This is our opportunity. The blind, whether
they be Protestants or Papists, cannot do the
work. We that have been redeemed by the
Blood of the Lamb can alone tell the truth they
need to know.
Then let us lift the cover off of Romanism and
show them their peril, while we may. The other
day a vessel on the English coast struck a reef
and was wrecked. The sea was running high.
A boat came out to rescue them. A part were
seen, but a portion were in the rigging out of
sight. They were lost because they were not
seen. The eyes of Protestants are open to the
peril of the lost and unredeemed in Protestant
Churches; and are utterly oblivious to the lost
and undone condition of those in the meshes of
Romanism. The blind cannot lead the blind.
Let us that can see, use our eyes and raise the
warning cry while we may.
A crisis is upon us. Protestants as a rule cry
out, "Don't touch this subject of Romanism."
In God's name, let us preach the truth, uncover
error and save souls.
CHAPTER X.
PAPAL INFALLIBILITY A DECEPTION AND A
SNA~E.
"Let no man deceive you by any means: fOJ:that day shall

not come, except there come a falling away first, and that
man of sin be revealed the son of perdition: who opposeth
and exalteth himself above all that is called God or wor-
shipped; so that He as God sitteth in the temple of God,
shewing Himself that He is God."
ep APAL infallibility blossomed into a fact in

1870. Since then the Pope of Rome, as
the successor of the Pontifex Maximus of
Pagan Rome, has claimed that in him was vested
all religious, civil and political authority. Error
grows as well as truth. The infallibility dogma
is the ripened fruit of seed sown centuries before.
As far back as the sixteenth century popes con-
tended for the dogma and professed to have faith
in it. But it was neither avowed nor admitted
\ by the church.
In the Vatican Council of 1870 mighty men
fought the doctrine of the infallibility of the
Pope with an eloquence and bravery that has
hardly ever been paralleled. It was in vain.
Pio Nono claimed to have had a revelation.
That settled it. Everything was arranged to
make ;t certain that his wishes be carried out.
Seven hundred and sixty-four bishops assem-

bled at this meeting. A large part of these,
however, were only traveling missionaries, who
had been summoned from their distant fields,
besides which the Pope had appointed a large
number of titular bishops in order to increase the
number of votes for· the coming resolutions.
About 300 of the delegates were provided with
board and lodging by the Pope himself, and
these were solemnly reminded, through the
Pope's official organ, the Jesuit paper, Civilta
Catlzolica, not to forget that which gratitude im-
posed on them towards their exalted host, as
regards the matter under discussion at the meet-
ing. Many other wise provisions had been made
by the cunning Jesuits to insure the proper
direction to the revelation. Among others, the
intentionally chosen hall was so arranged that
from certain parts thereof, a speaker could be
only heard with the greatest difficulty. Those
whom the Pope suspected of belonging to the
opposition were mostly placed there, so that it
was not difficult to effect that which the
papal majority had already decided For the
sake of further certainty, the Pope had taken it
upon . himself to decide the order of bnsiness,
and also the right to pronounce the final decisive
word.
Those that expected a free meeting with free
discussion were therefore thoroughly undeceived.
PAPAL INFALLIBILIT 259
The doctrine of infallibility was contested by
ISO delegates, the most learned. and, as regards
influence, the most powerful of those present.
THE GREAT SPEECH AT THE VATICAN WAS MADE
BY BISHOP STROSSMAYER.
This speech has been widely circulated in

Europe and America. We can imagine better
than we can describe the effect produced upon
the' Roman people. Nothing like it has been
witnessed since the king of Babylon beheld on
the palace wall the words: Mme, 111£'11l',tl'kd
upharsz'n, "weighed in the balances and found
wanting." It was said that the bishop of Bosnia,
in Croatia, had been studiously applying himself
to the examination of the Holy Scriptures on the
question whether the holy pontiff who presides
in the council is really the successorof St. Peter.
the vicar of Jesus Christ, and the infallible
teacher of the church. The effect of this inquiry
whether raised in the Councilor outside was
startling. This is the language as circulated in
Rome:
I open these sacred pages. .. But what!
shall I dare to tell it? I find in them nothing to
justify, however remotely, the ultramontane
view. Nay, more! to my utter astonishment, I
find nothing said about a pope, successor of St.
Peter and vicar of Jesus Christ, any more than
about a successor of Mohammed.
Yes, Archbishop Manning, you will say that I
blaspheme; and you, Bishop Pie, that I am out

of my senses. No, no, my lord bishops! I am
not blaspheming; I am not beside myself! But
having just risen from the reading of the
New Testament from beginning to end, I declere
to you before God, lifting my hand towards
yonder great crucifix, that I find in its pages no
trace of the papacy as it now exists.
Do not refuse to listen to me, venerable breth-
ren! Do not, by your murmurs and interrup-
tions, justify those who declare with Father
Hyacinthe, that this council is not free, but that
our votes are imposed upon us in advance. If
this were so, this august assembly, towards which
the eyes of the whole world are turned, would fall
into the most shameful contempt. If we would
be great, we must be free.
I thank His Grace, Bishop Dupanloup, for
that nod of approval! It gives me courage to
go on.
Reading, then, the Scriptures, with such atten-
tion as the Lord has made me capable of, I have
not found in them a single chapter, a single
verse, in which Jesus Christ commits to St.
Peter lordship over the apostles, his fellow-
laborers.
If Simon, son of Jonas, had been appointed to
be what we understand His Holiness, Pius IX,
to be in our time, it is astonishing that Christ
did not say to the apostles: II When I am
ascended up to My Father, ye all shall obey
Simon Peter as ye have obeyed Me. I appoint
him Vicar upon earth."
Not only is Christ silent on this point, but so
little does He think of giving a head to the
Church, that when He promises thrones to His
PAPAL INFALLIBILITY. 261
apostles, to judge the twelve tribes of Israel

(Matt. xix: 21), He promises them twelve, one
for each, without saying that among these
thrones one shall be higher than others-which
shall belong to Peter. Certainly if He had
wished that it should be so, He would have said
it. What do we conclude from His silence?
Logic tells us that Christ did not wish to make
St. Peter the head of the apostolic company.
When Christ sent the apostles to conquer the
world, to all He gave equally the power to bind
and to loose, and to all He gave the promise of
the Holy Spirit. Permit me to repeat it: if He
had wished to constitute Peter His Vicar, He
would have given him the chief command over
his spiritual army.
Christ, so says Holy Scripture, forbade Peter
and his colleagues to reign, or to exercise lord-
ship, or to have authority over the faithful, like
the Kings of the Gentiles (St. Luke xxii: 25). If
St. Peter had been elected Pope, Jesus would not
have spoken thus, because, according to our tra-
dition, the papacy holds in its hands two swords,
symbols of spiritual and temporal power.
But here .is another still more important fact.
An CEcumenicalCouncil is assembled at Jerusa-
Iem, to decide on the questions which divide the
faithful. Who would have called together this
Council if St. Peter had been Pope? St. Peter.
Who would have presided at it? St. Peter or his
legates. Who would have formed or promul-
gated the canons? St. Peter. Well! nothing of
all this occurred. The apostle assisted at the
Conncil, as all the others did, and it was not he
who summed up, but St. James; and when the
degrees were promulgated, it was in the name of
the apostles, the elders, and the brethren (Acts

x~. .
The more I examine, 0 venerable brethren.
the more I am convinced that in the Holy Scrip-
tures the son of Jonah does not appear to be
first. Now, while we teach that the Church is
built upon St. Peter, St. Paul, whose authority
cannot be doubted. says in his Epistle to the
Ephesians (ii: 20), that it is built on the "foun-
dation of the apostles and prophets, Jesus Christ
Himself being the chief corner-stone."
And the same apostle believes so little in the
supremacy of St. Peter, that he openly blames
those who say, "We are of Paul, we are of Apol-
los" (1 Corinthians i: 12), as those who would
say, We are of Peter. If, therefore, this last
apostle had been the Vicar of Christ, St. Paul
would have taken great care not to censure so
violently those who belonged to his own col.
league.
The same Apostle Paul, counting up
THE OFFICERS OF THE CHURCH,
mentions apostles, prophets. evangelists, doctors

and pastors.
Is it to be believed, my venerable brethren.
that St. Paul, the great apostle of the Gentiles,
would have forgotten the first of these offices,the
papacy, if the papacy had been of divine institu-
tion? This forgetfulness appeared to me to be
as impossible as if an historian of this Council
were not to mention one word of His Holiness
Pius IX. (Several voices, "Silence, Heretic.
silence! ")
Calm yourselves, venerable brethren, I have
PAPAL INFALLIBILITY.
not yet finished. Forbidding me to go on, you

show yourselves to the world to do wrong. and
to shut the mouth of the smallest member of this
assembly. I continue:
Neither in the writings of St. Paul, St. John,
nor St. James have I found a trace or germ of
the papal power. St. Luke, the historian of the
missionary labors of the apostles, is silent on
this all-important point.
The silence of these holy men, whose writings
make part of the canon of the divinely-inspired
Scriptures, has appeared to me burdensome and
impossible if Peter had been pope, and as unjus-
tifiable as if Thiers, writing the history of
Napoleon Bonaparte, had omitted the title of
emperor.
THE SILENCE OF ST. PETER.
That which has surprised me most, and which,

moreover, is capable of demonstration, is, if the
apostle had been what we proclaim him to be
(that is, the Vicar of Jesus Christ on the earth),
he surely would have known it; if he had known
it, how is it that not once did he act as pope?
He might have done it on the day of Pentecost,
when he pronounced his first sermon, and he
did not do it; at the Council of Jerusalem, and
he did not do it; at Antioch, and he did not
do it; neither in the two letters directed to the
church. Can you imagine such a pope, my
venerable brethren, if St. Peter had been the
pope?
WAS ST. PETER EVER IN ROME?
But I hear it said on all sides, Was Dot St.

Peter at Rome? Was he not crucified with his
head down? Are the seats on which he taught,

and the altars at which he said the mass, not in
this eternal city?
We have said it was doubtful if Peter ever saw
Rome. Perhaps we ought to go further and say
that it is certain that he never was in Rome. It
is claimed that he was 25 years in the pontifical
chair. We have only to refer to the Acts of the
Apostles to disprove the position. No document,
credible or accredited, can' be found showing that
Peter ever saw Rome. Ireneus, A. D. 18o, said
that Peter and Paul founded and arranged the
Roman Church, delivered the episcopate for gov-
erning the Church to Linus. Paul shares with
Peter in the founding of the Church of Rome ac-
cording to this Father, which destroys the inter-
pretation of the words of Christ, "Thou art Peter,
and on this rock I will build my church." Ac-
cording to Ireneus, Paul was equally the rock
with Peter. Origin, A. D. 230, ventured the as-
sertion that Peter, after many voyages, came to
Rome and was crucified head downwards.
That does away with the claim that he was pope
for twenty-five years.
PROOF THAT HE WAS NEVER IN ROME.
rst. There is no mention of the occurrence in

the New Testament.
zd. He died in A. D. 66 or 67, i.e. during the
latter reign of Nero. If Peter was pope for
twenty-five years, he must have begun his reign
in 4 I. In Acts ix: 3 I, 32, Peter left Jerusalem
and came to Lydda, In 39th and 43d verses, in-
clusive, he raises Dorcas from the dead. In 41
we find that he went to Csesarea, where he
preached to Cornelius. He then went toJerusalem

-and so it is proven that up to 42 he had never
been to Rome. In 44 he was put in prison, Acts
xii: 3. For eight years he drops out of notice,
but in A. D. 52 he was again in Jerusalem, at-
tending the first CEcumenicalCouncil, not as pope,
and not even in the chair, but on the floor,
James being the presiding officer. These facts
disprove the assertion that Peter was twenty-five
years in Rome.
Paul went to Rome in 60. But there is no
evidence that Peter was there.
Scaligero, one of the most learned of men,
has not hesitated to say that St. Peter's episco-
pate, and residence at Rome ought to be classed
with ridiculous legends. (Repeated cries, "Shut
his mouth ; shut his mouth; make him come
down from the pulpit!")
Venerable brethren, I am ready to be silent;
but is it not better, in an assembly like ours, to
prove all things as the apostle commands, and to
believe what is good? But, my venerable friends,
we have a dictator, before whom we must all
prostrate ourselves and be silent-even His Holi-
ness Pius IX-and bow our heads. This dicta-
tor is history.
This is not like a legend, which can be made as
the potter makes his clay, but is like a diamond,
which cuts on the glass words which cannot be
canceled. Finding
NO TRACE OF THE PAPACY
in the days of the apostles, I said to myself, I

shall find what I am in search of in the annals
of the church. Well-I say it frankly-I have
sought for a pope in the first four centuries, and

I have not found him.
These authorities-and I might have a hun-

dred more of equal value-do they not prove,
with a clearness equal to the splendor of the sun
at midday, that the first bishops of Rome were
not till much later recognized as universal bish-
ops and heads of the church? And on the other
hand, who does not know that from the year 325,
in which the first Council of Nice was held, down
to 580, the year of the second CEcumenicalCoun-
cil of Constantinople, among more than 1,109
bishops who assisted at the six first general coun-
cils, there were not more than nineteen western
bishops?
Who does not know that the councils were
convoked by the emperors, without informing,
and sometimes against the wish of, the Bishop of
Rome? That Hosius, Bishop of Cordova, pr~-
sided afterwards at the Council of Sardica, ex-
cluding the legate of Julius, Bishop of Rome? I
say no more, my venerable brethren, and I come
now to speak of the great argument which you
mentioned before-to establish the primacy of
the Bishop of Rome.
By the rock (pietra) on which the holy church
is built, you understand Peter (Pietro). If this
were true, the dispute would be at an end; but
our forefathers--and they certainly knew some-
thing-d:d not think of it as we do.
St. Cyril, in his fourth book on the Trinity,
says: "I believe that by the rock you must un-
derstand the unshaken faith of the apostles."
St. Hilary, Bishop of Poictiers, in his second

book on the Trinity, says: "The rock (pietra) is
the blessed and only rock of the faith confessed
by the mouth of St. Peter;" and in the sixth book
of the Trinity he says: "It is on this rock of the
confession of faith that the Church is built."
" God," says St. Jerome, in the sixth book of
St. Matthew, "has founded His Church on this
rock, and it is from this rock that the Apostle
Peter has been named." After him, St. Chry-
sostom says, in his fifty-third homily on St. Mat-
thew: "On this rock I will build my church-
that is on the faith of the confession." Now,
what was the confession of the apostle? Here
it is: "Thou art the Christ. the Son of the liv-
ing. God."
Ambrose, the holy Archbishop of Milan (on
the second chapter of the Ephesians), St. Basil
of Seleucia, and the Fathers of the Council of
Chalcedon, teach exactly the same thing.
Of all the doctors of Christian antiquity, St.
Augustine occupies one of the first places for
knowledge and holiness. Listen, then, to what
he writes in his second treatise on the First
Epistle of St. John: "1 will build my church on
this rock.'! On this faith, on that which said.
Thou art the Christ, the Son of the living God."
In his one hundred and twenty-fourth treatise
on St. John, we find this most significant phrase:
" On this rock; which thou hast confessed, I will
build my church, since Christ was the rock."
The great bishop believed so little that the
church was built onSt. Peter, that he said to his
people in his thirteenth sermon, "Thou art
Peter, and on this rock (pictra) which thou hast
confessed, on this rock which thou hast known,
saying, Thou art the Christ, the Son of the liv-

ing God, I will build My church above Myself,
who am the Son of the living God: J wm build
it on Me and not Me on thee,"
That which St. Augustine thought upon this
celebrated passage was the opinion of all Christ-
endom in his time. Therefore to resume, I estab-
lish:-
r , That Jesus had given to His Apostles the
same power that he gave to St. Peter.
2. That the Apostles never recognized in St.
Peter the Vicar of Jesus Christ and the infallible
doctor of the church.
3· That St. Peter never thought of being pope,
and never acted as if he were pope.
4· That the councils of the four first centuries,
while they recognized the high position which the
Bishop of Rome occu.pied in the church on ac-
count of Rome, only accorded to him a pre-emi-
nence of honor-never of power or of jurisdic-
tion.
s· That the holy fathers, in the famous pas-
sage, Thou art Peter, and on this rock I will
build my church, never understood that the
church was built on Peter (super Petrum), but on
the rock (super Petrum), that is, on the confession
of the faith of the apostle.
I conclnde victoriously with history, with
reason, with logic, with good sense, and with a
Christian conscience, that Jesus Christ did not
confer any supremacy on St. Peter, and that the
bishops of Rome did not become sovereigns of
the church, but only by confiscating one by one
all the rights of the episcopate. (Voices: "Silence,
impudent protestant! silence !")
I am not an impudent Protestant! No, a

thousand times, No!
History is neither Catholic, nor Anglican, nor
Calvinistic, nor Lutheran, nor Arminian, nor
Schismatic Greek, nor Ultramontane. She is
what she is-that is, something stronger than all
Confessions of Faith of the Canons of the CEcu-
menical Councils.
THE POPE'S INFALLIBILITY.
Monsignor Dupanloup, in his celebrated

"Observations" on this council of the Vatican,
has said, and with reason, that if we declare
Pius IX infallible, we must necessarily, and from
natural' logic, be obliged to hold that all his
predecessors were also infallible. Well, then,
venerable brethren, here history raises its voice
with authority to assure us that some popes have
erred. You may protest against it, or deny it,
as you please. But I will prove it.
Pope Victor (192) first approved of Montanism,
and then condemned it.
Marcellinus (296-303) was an idolater. He
entered into the temple of Vesta, and offered
incense to the goddess. You will say that it was
an act of weakness, but I answer, a Vicar of
Jesus Christ dies, but does not become an apos-
tate.
Liberius (358)consented to the condemnation
of Athanasius, and made a profession of Arian-:
ism, that he might be recalled from his exile and
reinstated in his see.
Honorius (625) adhered to Monothelitism; Fr.
Gratry has proved it to demonstration.
Gregory I (578-90) calls anyone antichrist who
takes the name of universal bishop, and contrari-

wise Boniface III (907-8) made the parricide
Emperor Phocas confer that title upon him.
Pascal II (1088-99) and Eugenius III (1145-53)
authorized duelling; Julius II (1509) and Pius IV
(1596) forbade it. Eugenius IV (1431-39) ap-
proved of the Council of Basle, and the restitu-
tion of the chalice to the Church of Bohemia.
Pius II (1458) revoked the concession. Hadrian
II (867-872) declared civil marriages to be valid;
Pius VII (1800-23) condemned them. Sixtus V
(1585-90) published an edition of the Bible, and
by a bull recommended it to be read. Pius VII
condemned the reading of it. Clement XIV
(1700-21) abolished the order of the ] esuits,
permitted by Paul III. Pius VII re-established
it.
But why look for such remote proofs? Has
not our Holy Father here present, in his bull
which gave the rules for this Council, in the
event of his dying while it was sitting, revoked
all that in past times may be contrary to it, even
when that proceeds from the decisions of his
predecessors? And certainly if Pius IX had
spoken ex cathedra, it is not when from the
depths of his sepulchre he imposes his will on
the sovereigns of the church. I should never
finish, my venerable brethren, if I were to put
before your eyes the contradictions of the popes
in their teaching. If, then, you proclaim the
infallibility of the actual Pope, you must either
prove that which is impossible, that the popes
never contradicted each other, or else you must
declare that the Holy Spirit has revealed to
you that the infallibility of the papacy only
dates from 1870. Are you bold enough to do
that?
Perhaps the peoples may be indifferent, and
pass by theological questions which they do not
understand, and of which they do not see the
importance; but though they may be indifferent
to principles, they are not so to facts.
Now, do not deceive yourselves. If you decree
the dogma of papal infallibility, the Protestants,
our adversaries, will mount in the breach, the
more bold that they have history on their side,
whilst we have only our own denial against
them. What can we say to them when they
show up all the bishops of Rome from the days
of Luke to His Holiness Pius IX?
Ah!. if they had all been like Pius IX, we
should triumph on the whole line-but alas! it is
not so. (Cries of "Silence, silence! enough,
enough!") Do not cry out, Monsignor! To fear
history is to own yourself conquered; and, more-
over, if you made the whole water of the Tiber
pass over it, you would not cancel a single page.
Let me speak, and I will be as short as it is pos-
sible on this most important subject.
Pope Vigilius (538)purchased the papacy from
Belisarius, lieutenant of the Emperor Justinian.
It is true that' he broke his promise and never
paid for it.
Is this a canonical mode of binding on the
tiara? The Second Council of Chalcedon had
formally condemned it. In one of its canons
you read "that the bishop who obtains his
episcopate by money shall lose it, and be de-
graded."
Pope Eugenius III (IV in orig.) (1145)imitated
Vigilius. St. Bernard, the bright star of his age,

reproves the Pope, saying to him, "Can you show
me in this great city of Rome anyone who would
have received you as Pope, if they had not re-
ceived gold or silver for it?"
My venerable brethren, will a pope who estab-
lishes a bank at the gates of the temple be in-
spired by the Holy Spirit? Will he have any
right to teach the church infallibly?
You know the history of Formosus too well for
me to add to it. Stephen XI made his body be
exhumed, dressed in his pontifical robes; he
made the fingers which he used for giving the
benediction to be cut off, and then had him
thrown into the Tiber, declaring him to be a per-
jurer and illegitimate. He was then imprisoned
by the people, poisoned and strangled. But look
how matters were readjusted.
Romanus, successor of Stephen, and after him
] ohn X, rehabilitated the memory of Formosus.
But you will tell me these are fables, not his-
tory. Fables! Go, Monsignor, to the Vatican
Library, and read Platina, the historian of the
papacy, and the annals of Baronius (A. D. 897).
These are facts which, for the honor of the
Holy See, we should wish to ignore; but when it
is to define a dogma which may provoke a great
schism in our midst, the love which we bear to
our venerable mother church, Catholic, apostolic,
and Roman, ought it to impose silence on us?
I go on.
The learned Cardinal Baronius, speaking of
the papal court, says-give attention, my vener-
able brethren, to these words-" What did the
Roman Church appear in those days-how in-
famous, only all-powerful courtesans governing
in Rome! It was they who gave, exchanged,
and took bishoprics; and, horrible to relate, they
got their lovers. the false popes, put on the throne
of St. Peter" (Baronius, A. D).
You will answer-these were false popes, not
true ones: let it be so; but in that case, if for
fifty years the see of Rome was occupied by anti-
popes, how will you pick up again the thread of
the pontifical succession?
Has the church been able, at least for a cen-
tury and a half, to go on without a head and find
itself acephalous? Look now! The greatest
number of these anti-popes appear in the genea-
logical tree of the papacy, and assuredly it must
have been these that Baronius described; because
Genebrardo, the great flatterer of the popes, had
dared to say in his chronicles (A. D. go!). "This
century is unfortunate, as for nearly ISO years
the popes have fallen from all the virtues of their
predecessors, and have become apostates rather
than apostles."
I can understand how the illustrious Baronius
must have blushed when he narrated the acts of
these Roman bishops. Speaking of John XI
(93I), natural son of Pope Sergius and of Marozia,
he wrote these words in his annals: "The holy
church, that is, the Roman, has been vilely
trampled on by such a monster." John XII
(956), elected pope at the age of eighteen, through
the influence of courtesans, was not one bit better
than his predecessor.
I grieve, my venerable brethren, to stir up so
much filth. I am silent on Alexander VI, father
and lover of Lucretia; I turn away from John
XXII (1316), who denied t"he immortality of the

soul, and was deposed by the holy (Ecumenical
Council of Constance.
Some will maintain that this Council was only
a private one: let it be so; but if you refuse any
authority to it, as a logical sequence you must
hold the nomination of Martin V (1417) as illegal.
What then will become of the papal succession?
Can you find the thread of it?
I do not speak of the schisms which have dis-
honored the church. In these unfortunate days
the see of Rome was occupied by two, and some-
times even by three competitors. Which of
these was the true pope?
Resuming once more, again I say if youI
decree the infallibility of all the preceding ones,

without excluding any; but can you do that when
history is there establishing, with a clearness
equal only to that of the sun, that the popes have
erred in their teaching? Could you do it, and
maintain that avaricious, incestuous, murdering,
simoniacal popes have been Vicars of Jesus Christ?
o venerable brethren, to maintain such an enor-
mity would be to betray Christ worse than
Judas; it would be to throw dirt in His face.
(Cries, "Down from the pulpit, quick! shut the
mouth of the heretic !")
My venerable brethren, you cry out; but
would it not be more dignified to weigh my
reasons and my proofs in the balance of the
sanctuary? Believe me, history cannot be made
over again: it is there, and will remain to all
eternity, to protest energetically against the
dogma of the papal infallibility . You may
proclaim it unanimously; but one vote will be
wanting, and that is mine.
PAPAL Il\FALLIBILITY. 275
The true faithful, Monsignor, have their eyes
on us, expecting from us a remedy for the in-
numerable evils which dishonor the church; will
you deceive them in their hopes? What will not
our responsibility before God be, if we let this
solemn occasion pass, which God has given to
heal the true faith?
Let us seize it, my brethren; let us arm our-
selves with a holy courage; let us make a violent
and generous effort; let us turn to the teaching
of the apostles, since without that we have only
errors, darkness, and false traditions.
Let ·us avail ourselves of our reason and our in-
telligence, to take the apostles and prophets as
our only infallible masters with reference to the
question of questions. "What must I do to be
saved?" When we have decided that, we shall
have laid the foundation of our dogmatic
system.
Firm and immovable on the rock, lasting and
incorruptible, of the divinely-inspired Holy Scrip-
tures, full of confidence, we will go before the
world, and like the Apostle Paul, in presence of
the free-thinkers, "We will know none other than
Jesus Christ and Him crucified." We will con-
quer through the preaching of "the folly of the
Cross," as Paul conquered the learned men of
Greece and Rome, and the Roman Church will
have its glorious '89. (Clamorous cries, "Get
down! out with the Protestant, the Calvinist, the
traitor of the church! ")
Your cries, Monsignor,donot frighten me. Ifmy
words are hot, my head is cool; I am neither of
Luther, nor of Calvin, nor of Paul, nor of Apollos,
but of Christ. (Renewed cries, "Anathema, an-
athema, to the apostate! ")
276 HOW TO WIN ROl\IANISTS.
Anathema! Monsignor, anathema! you know

well that you are not protesting against me, but
against the holy apostles, under whose protection I
should wish this Council to place the church.
Ah! if covered with their winding-sheets they
came out of their tombs, would they speak a
language different from mine?
What would you say to them, when by their
writings they tell you that the papacy has de-
viated from the gospel of the Son of God, which
they have preached and confirmed in so generous
a manner by their blood? \IV ould you dare to say
to them, We prefer the teaching of our own
popes, our Bellarmin, our Ignatius Loyola, to
yours? No, no, a thousand times no; unless
you have shut your ears that you may not hear,
closed your eyes that you may not see, blunted
your mind that you may not understand. Ah! if
He who reigns above wishes to punish us, make
His hand fall heavy on us, as He did to
Pharaoh, He has no need to permit Garibaldi's
soldiers to drive us away from the eternal city.
He has only to let them make Pius IX a god, as
we have made a goddess of the blessed Virgin.
Stop, stop, venerable brethren, on the odius
and ridiculous incline on which you have placed
yourselves: save the church from the shipwreck
which threatens her, asking from the holy Scrip-
tures alone for the rule of faith which we ought
to believe and to profess. I have spoken: may
God help me!
But their protests were in vain. When, finally,
everything had thus been prearranged, every
warning voice of truth hushed, and all opposi-
tion broken, the divine revelation, as at last im-
PAPALINFALLIBILITY.
parted, was proclaimed by the holy father in the
following words: "It is a divinely revealed
truth, that the pope, when he speaks from the
pulpit (ex-cathedra) as the shepherd and teacher
of all Christians, and sanctions provisions for
faith and customs, that shall be followed by the
whole church, by virtue of the divine assistance
promised through St. Peter, enjoins and com-
mands with that infallibility with which the Lord
has desired His church to be endowed for the con-
firmation of doctrines of faith and customs, and
that therefore the pope's doctrinal provisions are
irreformable by virtue of themselves" ("EX SESE
IRREFORMABILES" -CONSTIT. PASTOR ETERNUS).
This was followed by thundering "PLACET"(ap-
plause) from the pope's boarders, missionaries,
titular bishops, and-the divine revelation was
made, the anticipation of centuries of popes
crowned with the most brilliant success, the pope
was (to quote Martensen) exalted as "vice-God of
the world."
Most of the opposition, discouraged and des-
perate at the papal-jesuitical conspiracy for the
suppression of liberty of speech, had left the
meeting, and the few remaining could accom-
plish nothing.
We will now pass on to a short exposition of
the contents and meaning of the doctrine of in-
fallibility.
The doctrinal clause in question possesses the
278 HOW TO WIN RO)IAl"ISTS.
advantage of being composed with all desirable

clearness and perspicuity; its wording excludes
all doubt and all subtile controversy concerning
its real meaning.
It is as follows: "Mistakes in the doctrine of
salvation are as impossible for the pope as for
the Son of God, Jesus Christ Himself."
The pope's teachings of faith and ethics from
the pulpit constitute nothing but pure and un-
adulterated divine truth, so that no improvement
can be made on them. Therefore, the papal
teachings possess the same obligatory power as
all of God's Word, both in the Old and New Testa-
ments; aye, stand even above the divine word,
as the pope has the power of dispensation-ean
release from any divine commandment, whatso-
ever. In summa: Blind faith in the pope con-
stitutes the whole religion, obedience to him the
whole morality. Blessed be he who in every-
thing believes and obeys the pope; eternally
damned be he who shows disobedience and un-
belief towards him.
The deed was done. It seemed to the Amer-
ican people far off and as though it had nothing
to do with us. Like everything connected with
Romanism the masses said it does not concern
us.
Perhaps now they begin to see their mistake.
Leo XIII believing in his power, orders millions
of citizens of America to cast their ballots against
PAPAL L\'FALLIBILITY. 279
the prosperity of the country, to wreak his ven-
geance on the party in power because of their
opposition to appropriations for Indian schools in
accordance to the dicta of the Roman Catholic
authorities. Men see this and gain a concep-
tion of that power brought home to their very
firesides, when because of such action the wheels
of progress are reversed.
Rornanists are made to feel the weight of this
assumption of power. Archbishop Ireland gets
Leo to see that the despotism practiced by some
of the Archbishops concerning parochial schools
and the use of foreign priests and foreign lan-
guages is going to work the disintegration of the
church .. Satolli is sent here to take matters in
hand. Nine Archbishops oppose him. In vain.
Back comes a telegram and in consternation
they read:
"\Ve command all whom it concerns to recog-

nize in you, as apostolic delegate, the supreme
power of the delegating pontiff. We command
that they give you aid, concurrence and obedi-
ence in all things, that they receive with rever-
ence your salutary admonitions and orders.
Whatever sentence or penalties you shall declare
or inflict duly against those who oppose your
authority we will ratify, and with the authority
given us by the Lord will cause to be observed
inviolably until condign satisfaction be made.
280 HOWTO WINROMANISTS.
"Notwithstanding constitutions and apostolic
ordinances or any other to the contrary.
"Given at Rome, in St. Peter's, under the
Fisherman's Ring, this the 24th
{SEAL OF} day of January, 1893, and of our
RING. .
pontificate the fifteenth year.
"Countersigned:
"SERAFINOCARDINAL
VANUTELLI."
McGlynn was brought out from beneath the
ban of excommunication, the views for which he
contended in regard to parochial schools were
adopted, and Archbishops Corrigan and Wigger,
that ruled in the most despotic way, were
checked and rebuked, and the conflicts which
had been raging like a wild conflagration were
stilled by his word of command.
On August r yth, 1893, the New York Herald,
in great headlines, declares Corrigan bends to
Satolli, admits his authority and speaks before
the thousands assembled on the Feast of the
Assumption, to do honor to
THE AMERICAN
POPE. I
!!
Mgr. Satolli advanced to the altar while it wag
incensed and the gospel was sung by the deacon
of the mass, the Rev. Father Daly. The choir
sang "Veni Creator," byC. Grieth, and then the
Archbishop, laying aside the cappa magna,
ascended the pulpit.
".
THE- ARCHBISHOP'S ADDRESS,
Those who are familiar with Archbishop Cor-

rigan's preaching know that he does not often
use manuscript. Now he appeared with what
he had to say carefully written out, and, raising
his voice to a clear and distinct pitch, he said:
MOST REYEREND EXCELLENCY, REVEREND
BRET'HREN OF THE CLERGY, DEAR BRETHREN
OF THE LAITY:-
Before the burden of the Good Shepherd is
put upon his shoulders and the holy oil of unc-
tion poured upon his head, every bishop elect
takes a solemn oath to be "from that day forth
faithful and obedient to Blessed Peter the Apos-
tle, to the Roman Church, to the Sovereign
Pontiff for the time being and his legitimate suc-
cessors;" then entering into detail, the prelate,
still kneeling before the altar, among other
promises makes the following: "A legate of the
Holy See, both coming and going, I shall treat
with honor and assist him in his necessities."
This form of oath, if memory serves me, dates
from the Pontificate of St. Gregory the Seventh,
eight hundred years ago. It bears evident traces
of the feudal system peculiar to that period, but
it would be a great mistake to suppose that it
derived its being from any mere custom of the
Middle Ages, as it is based upon, supported and
proved by a thousand facts and testimonies scat-
tered through church history. The consecration
oath of a bishop is simply a single leaf in a beau-
tiful tlower representing the primacy of the
Apostolic See. A luminous and authoritative
282 HOW TO WIN RO~L\XISTS.
expression of this truth is found in the celebrated

declaration of the Council of Florence.
PRIMARY OVER THE WORLD.
In this decree the venerable fathers, gathered

together from every part of the world, solemnly
defined as a dogma to be believed by all Chris-
tians :-"We, the Holy Apostolic See and the
Roman Pontiff, hold primacy over the entire
world; that the Roman Pontiff is successor of
Blessed Peter, Prince of the Apostles, and true
Vicar of Christ, the head of the entire Church,
father and teacher of all Christians." Further-
more, they affirm, that "to him in Blessed Peter
was given by our Lord Jesus Christ full power
of feeding, ruling and governing the Universal
Church." This explicit declaration of the
primacy of Peter has received still greater clear-
ness from the definition of the Vatican Council,
which has supplemented it and left no loophole
of escape touching the full and perfect character
of the primacy.
The Church defines dogmas, dear brethren,
when revealed truth is rashly assailed or called
in question. Once error runs riot, there is obvi-
ous need of condemning it and proclaiming the
orthodox doctrine. Hence, when in the course
of time dangerous theories. came to the surface,
to the effect that the Sovereign Pontiff, although
head of the Church, was only its ministerial
head, so to say, or its agent; that his authority
might, indeed, be exerted in time and crisis of
extraordinary difficulty,but that itdid not extend
directly to every diocese in the world, as the
authority of the bishop does to every parish
under his control, the Council of the Vatican, in

order to brand this pernicious error and cast it
aside forever, deemed it necessary to define that
"the Roman Church obtains the principate of
ordinary-i-i. e., of lawful and canonically estab-
lished-power over all other churches; that the
jurisdictional power of the Pontiff's action is
truly episcopal, is also direct and immediate,
towards which all bishops and pastors of whatever
rank and dignity, as well as the faithful, both
taken one by one and all together, have the
duty of hierarchical subordination and of true
obedience not only in those things that pertain
to works and morals but also those that pertain
to discipline and government of the Church dif-
fused through the entire world, so that the unity
of communion with the Roman Pontiff as well as
the profession of the same faith being safe-
guarded and preserved, the Church of Christ is
one fold under one supreme shepherd. " This is
the teaching of Catholic truth," adds the Council,
"from which no one may depart without preju-
dice to faith and salvation."
WELCOME TO SATOLLI.
I have thought proper, dear brethren, to

recall to your memory these fundamental princi-
ples, in order that you may appreciate more fully
the honor that is conferred upon us all to-day by
the presence in this metropolitan cathedral of the
most reverend representative of the Holy Father.
Your presence in such unusually large numbers
in this season of the year' shows that you value
the compliment which has been graciously paid
you.
I thank God that loyalty and fealty to the

Holy See have ever been shining and character-
istic traits of this country at large, as well as of
this diocese in particular. Each of the plenary
councils of the United States in turn, in its col-
lective addresses to the Sovereign Pontiff, in its
decrees, has given luminous proof of deep and
unswerving attachment to the See of Peter. No
less conspicuous evidence of the same devoted-
ness has been displayed by the prelates, bishops,
and archbishops who have ruled this diocese.
ALLUSION TO HIMSELF.
For myself, if I may be permitted to allude to

the subject, I counted it a special grace that I
made my studies in philosophy and theology
under the shadow of the Vatican. In his well-
known work entitled "Recollections of the Last
Four Popes," Cardinal Wiseman observes that as
a rule the attachment for the Holy See of those
who have lived as students in Rome is not so
much a conviction of the intellect, luminous and
far-reaching, as it is a deep-seated and grow-
ing affection of the heart. How can one live amid
the constantly recurring memories of the mar-
tyrs, how can one visit the grandest basilica on
earth, kneeling on the spot where Peter was
crucified, and not have engraved deeply on his
heart the divine words, "On thee will I build my
church," "Feed my lambs," "Feed my sheep,"
"Do thou, when converted, confirm thy brethren."
All one's subsequent study and reading in theo-
logical channels strengthen and intensify the
conviction of early years; and one who has en-
joyed such advantages counts it no glory, but
rather a humiliation, that it should ever become

necessary to avow that the thought even of re-
sisting the Holy Father's will, much more of dis-
obeying his positive enactments, never found
lodgment in his mind.
More than this one cannot say; a virtuous
maiden shrinks from the very suggestion of
proving that no stain has come to her womanly
honor. Without the guilt of offending God, a con-
scientious bishop feels-no woman more keenly-
that his faith should not be impunged or his oath of
loyalty called in question. But he knows also, in
the consoling words of Thomas a Kernpis, that
there is no more secure path to paradise than the
royal way of the cross; that in the cross is life, in
the cross salvation, and that while he cannot
stoop to notice the attacks made-let us hope
rather in ignorance than in malice-he can always
repeat, with comfort to his soul, the prayer of his
Divine Master :-"Father, forgive them, for they
know not what they do."
REPUDIATES SLANDER.
On the other hand, the bishop, according to

the laws of the church, is responsible for his
administration of the diocese, not to those whom
he is charged to govern, much less to those out-
side his jurisdiction, but to the Sovereign Pontiff
and to those to whom the Holy Father delegates
his authority. All graver offences of bishops are
reserved exclusively by the enactment of the
Council of Trent to the judgment of the Supreme
Pontiff. I have yet to learn that he has delegated
this function even to the columns of the Catholic
press, no matter how great the writer's sanctity
and learning. On the contrary, our Holy Father
has more than once clearly traced the line of

duty which is to be scrupulously followed by
those who aspire to the honor of Catholic journal-
ism.
I rejoice most sincerely with you all to-day,
dear brethren, that we are honored with the
presence of him who represents the Vicar of
Christ Himself, and in your name and in my own
I welcome him most cordially to this diocese.
Whatever has been said in public or in private
against the undoubted rights or sacred character
of our honored guest we reject and put aside as
something not to be countenanced for an instant.
All that has been said in favor of his sacred office
and privileges we gladly accept and indorse.
To eulogize his virtues, particularly in his
presence, would not be seemly, for, to repeat the
thought of Cardinal Newman, it is not becoming
to panegyrize those whom we must obey. Rather
let us raise our hearts to Heaven and beg our
blessed Mother, whose glorious assumption the
Church is now commemorating, and whom as
patroness both of this diocese and of this country
we have a special right to invoke, to pour out
upon him every best gift and every choicest bene-
diction.
And let us request His Excellency in tum
that he will assure our Holy Father, Pope Leo
XIII, that the sentiment expressed by the great
doctor of the Church, St. Jerome, to Pope St.
Damasus is the feeling of the Catholic population
of New York-namely, "Whoever is joined to
the chair of Peter, he is ours."
PAPAL BLESSING FOR THE. PEOPLE.
During the delivery of his address the Arch-

P\PAL INFALLIBILITY. 287
bishop was perfectly self-composed. When he

spoke of error running riot in the church his
voice was raised almost as high as the notes of a
charging bugle. When he paid his respects to
the Catholic editors, among whom are some who
have called on him to resign, there was biting
irony in his tones.
When he ended he returned to the white throne
and then the mass proceeded, closing with the
Papal benediction by ~gr. Satolli. As he gave it
he made the sign of the cross with his right hand
toward the people and the gesture had in it the
dignity and majesty of one exalted.
The pope is absolute in the Roman Catholic
church in America. Satolli is master. Corrigan
is slave. Father Ducey, pastor of 81. Leo's
Church, which opened its doors to bury Judge
A--, after Archbishop Corrigan shut the Cathe-
dral doors against him, because he gave the boys
on Randall's Island the Bible, finds in the Arch-
bishop's surrender, reason for rejoicing, while
Dr. Carey, an apothecary at Thirtieth street and
Second avenue, and the treasurer of the Anti-
Poverty Society, who has always been the head
and front of the McGlynn meetings, said: "The
Archbishop's sermon is hollow and a sham. It
is couched in the most diplomatic language.
Archbishop Corrigan plays the part of all tyrants
who crush those under him until the boss holds
up his finger. Then he squirms to save him-
self." Will this end the fight in Rome or inten-
sify it? Time must tell.
CHAPTER XI.
TRUTH TO TELL ROMANISTS, THAT THEY MAY

BE SAVED.
" For the wrath of God is revealed from heaven against

all ungodliness and unrighteousness, of men who hold the
truth in unrighteousness."-Rom. i: lB.
Romanists are in pert'! .because they hold truth tn

unrighteousness. Tell them so.
nEVER did I see a better illustration of this

IL truth than on one occasion while pastor of
the Centennial Church. A priest had come
out from Rome, but had not come into Christ, and
had not given Christ a welcome to his heart. He
came to me and desired to unite with my church.
I said, "You are not fit to unite with any Christian
church. You are full of whiskey and tobacco.
Before you should think of a union with decent
people, saying nothing of the church of Christ,
you want to clean out, and be washed and made
clean in the blood of the Lamb."
He did not take offence, but at once accepted a
copy of the Bible, of which he was in perfect
ignorance, literally not knowing where to find
the various books of the Scripture. He came to
TRUTH TO TELL ROMANISTS. 289
our meetings and came forward for prayers. It

did no good. On one occasion Commissioner
Smith, of the Salvation Army, asked if he could
not bring a company to our church and hold a
meeting. At once I thought of my priest and
said "Yes."
Over they came with their tambourines, big
drums and what not. After they had seated
themselves I said, I will call forward those who
desire prayer, and among them will come my
priest, and we will see what you can do with and
for him, for we make no progress. Up came the
priest, down to him went the Salvationists. All
knelt in prayer. Then they hegan saying, "You
knew when you were a priest you were acting
wrong. Say so."
Then they sang a verse, describing a sin-smit-
ten soul, and after prayer, they went at it again,
pointing out sins which they, as Roman Catho-
lies, knew he was guilty of. I was appalled
at the plainness of their speech and expected to
see the priest rise up and walk out of the house.
Not a bit of it. The medicine was what he
needed. The meeting went on, grew in solem-
nity and at last the Power of God came in answer
to prayer, and the priest and others broke down
and were redeemed as we have reason to believe.
From that time on I have seen that Romanists
need the truth, as do others. Let us declare it
and act it.
THE CONVERSION OF A NUN.

Shortly after that a nun came to the house to
see me. I went to the door. She asked if she
could see me. " Certainly; come in."
"Have you a Roman Catholic girl?" Yes.
.. Then I dare not come in." Then stay out,
was my reply, and started to close the door.
She said, "But I want to see you and am afraid
of being given away."
If you are afraid of anything, this is not the
place for you, and I am not the man for you to
see.
"Pity me, I am afraid."
I can pity you, but I cannot help you until you
cross the line;
"What line?"
The line that divides between Romanism and
Christianity. If you want to stay in Rome there
is no place for you in Christ. "Come out of her,
that ye be not partakers of her sins and that ye re-
ceive not of her plagues." She waited a moment
and came in, and entering the parlor told of
her peril. It was a pitiable tale. I said there is
but one thing for you to do. Cast your deadly
doing down at jesus' feet, and opening to Romans
x : 9, read her the promise: "That if thou shalt
confess with thy mouth the Lord Jesus and shalt
believe in thy heart that God hath raised him
from the dead thou shalt be saved."
She took the Bible in her hands, asked for
some explanations, and then surrendered to the

Lord Jesus, became perfectly fearless, kept her
nun's robes on, and in them went from house to
house and carried Testaments and tracts to lost
and undone Romanists.
ROMANISTS ARE IMPERILLED
because of what they believe. Can the truth be

brought to their attention? The trouble is, there
seems to be an almost universal bowing down to
error, not on the part of Romanists alone, but
the press and the ministry and the churches
acquiesce in t~e deception practiced, as though
error believed, no matter how hurtful, could by
an endorsement be changed into a helpful
truth.
MASS IN A BAPTIST CHURCH.
On Sabbath morning, August r jth, 1893, at

nine o'clock, I attended the East Avenue Baptist
Church, Long Island City, and saw the ceremony
of the mass performed with all its blasphemous
pretensions. The house was crowded to the
doors. A platform had been erected and on it
was placed the cross with the image of Jesus,
candles .were there, the sanctuary in which the
wafer gods were stored, the chalice into which
the wine was poured in a large quantity, which
was drank by the priest after he had swallowed
the wafer. It seemed to taste good to him. I
attended. the second Mass at 10.30 and saw him

go thtough the degrading ceremony again, when
he drank as before and held the goblet to his lips
as if he found his reward in the wine he ob-
tained, which is denied to the laity and is drank
alone by the priests. Indeed, the laity are for-
bidden to taste food or drink intoxicating liquors
until after Mass. No wonder that priests have
been carried from the altar drunk from the
effects of the wine imbibed at the celebration of
the Mass. I could quite understand it after I
saw Father Hugh McGuire drink, with such
gusto, wine enough to make many a man nn-
steady on his legs. All this in a Baptist church
without a word of protest.
The ceremony is most uninteresting and unin-
structive. The priest intoned his prayers in
such a drawling tone that no one could under-
stand him. A man by my side pulled from his
pocket·a string of beads. He had no prayer
book. He fondled his beads and looked about
while the prayer went on A bell rang. Up
rose the people. Another rang, and all pros·
trated themselves. Up the priest raised the
wafer god, and kissed it, and waved his hand
over and· about it, as there was no incense.
Imagine the ceremony, no music, no hymn, 110
Scripture, but two collections in which everyone
was watched as to whether they contributed, and
doubtless reported if they failed to give support
to the church. Communion was observed at the
nine o'clock Mass. A few. girls went up and
bowed down and ate their god, and after it,
without one word being spoken in the language
of the people that observed it, they went forth
into the street.
I stood among them and heard the men pro-
fane God, and saw dozens of them pass into rum
shops and meat markets, all open for them, as if
the Sabbath was over.
Is such a religion more than a farce? and yet
the New York Tribune calls it" The New Chris-
tianity," and no one protests. From the service
I went and called upon the man that proposed
to tender the use of the church to them, and
asked the privilege of preaching there after they
had retired, at I I A. M. or at 3 P. M., and was
told that it would not do, as he was afraid it
would create a disturbance and cause the Baptists
to be driven from the town.
I said, "Do you mean to say that you have
been a party to letting a people into the Baptist
Church I helped dedicate, that would resort to
Inquisitorial practices if you opened the doors of
your sanctuary to the proclamation of the truth,
as it is i~ Jesus?" With a look in which I fear
there was more of greed than grace, he ~plied
that it W9~q. not do.
I r~~ed to the 10.30 Mass and heard the
prie,Slrepeat the mummery and end it, by taking
the pulpit to announce that August 14th being

the Feast of Assumption of the Virgin Mary, it
would be observed as a fast and there would be
three masses said on that morning, and as The
Mother of God was on the throne, at the right
hand of her beloved Son, to interpose in their
behalf, aU that wanted or expected favors at her
hands would be present.
There was no one to protest. I went to the
pastor of the Methodist Church, who preaches in
the Baptist Church on Sabbath evenings during
August, and asked the privilege of proclaiming
the truth from his pulpit, but the request was
refused.
Tuesday morning, August r yth, 1893, Satolli
was to celebrate Pontifical High Massat the Cathe-
dral, and every paper gave the notice a free in-
sertiori, and not a paper in America to cry out
against the idolatrous proceeding .. Is it a won-
der that God seems to be scourging the land?
Peril is here as in the days of Ahab, but there
is no Elijah to cry out so that the people may
hear. From end to end of the land there is
none to say, "For the wrath of God is revealed
from heaven. against all ungodliness and un-
righteonsnessof men who hold the truth in
unrighteousness."
The pen of inspiration declares that "If any
man worship the beast and his image, and receive
kis mark in his ffWeltead or in his hand, the same
shall drink of tke wine of tke wrath of God."
Thousands are in peril at this hour because of

the unfaithfulness of the watchmen on the walls
of Zion. They have hidden this truth. They
have daubed with untempered mortar. They
have been afraid to come out and be separate
from the errors of Rome, and to refuse to touch
or handle the deceitful thing.
At this hour the church of Rome is the church
of the pope. The ancient dream of the papacy
and for the papacy has been realized. It was
the title first given to it, and "the religion of the
pope" is the proper designation, since the dogma
of infallibility has been promulgated.
It dates. back to the year 606, when Boniface
III sought for and obtained the title of Universal
Bishop, and secured from Phocas, after the mur-
der of Mauritius and his entire household, the
decree which made him head over all the
churches. Thus was Paul's prediction accom-
plished. "The man of sin, the son of perdition,
who opposeth and exalteth himself above all that
is called God or that is worshipped, so that he as
God sitteth in the temple of God, showing him-
self that he is God" (II Thess. ii: 3), appeared.
Henceforward the religion of Rome was properly
styled popery, or the religion of tke pope. "Till
this time, notwithstanding the prior origin of
many popish corruptions, popery or the Roman
Catholic religion, in its present form, as a dis-
ti4iet and a compact system, had no existence.
This is the epoch of its origin and birth. Papal

supremacy then bound and still binds its discord-
ant elements into one, and should this claim be
given up, the whole anti-Christian system would
fall to pieces, like the portions of an arch when
the key-stone is removed."
The title Catholic Or universal, when applied
to this church, is a misnomer, as that cannot be
Catholic in any sense which is not absolutely so.
On the 6th of March, 1873, the pope, in a
brief, declares, "It is a religious duty and the
will of God that they should devote themselves
necessarily and absolutely to the wishes and ad-
monitions of the holy throne, and that all wis-
dom for believers consists in absolute obedience
and ready, constant dependence upon the throne
of St. Peter." Thus the Bible is cast aside-
Jesus Christ is utterly ignored-and "the pope
is now virtually the church, its soul, the pillar
and ground of truth and tradition, for he decides
respecting the true tradition of the past, or, in
other words, the entire papal world is his body,
which he rules as the ever-living Peter-yes, the
representative of God."-Prof. Dorner on the In-
fallibalism of the Vatican Council,
Tell them that the source of the Church of Rome is
found in the spirit tltat animates it, and in the faith
that distt"nguishesit.
Satan has endowed Romanism with his wis-
dom. Those who fail to comprehend the power,
the skill, the craft, the cunning of the Prince of

the Power of Air cannot understand the far-
reaching plan and the all-comprehending pur-
pose embodied in this system of faith. Roman-
ism finds in those who receive not the love of the
truth, the material on which to operate. Upon
them God sends strong delusion, so they bel£eve a
He. Believing a lie does not make a lie a truth.
It does not prove Romanists safe because you
admit Romanists may be sincere. Whoever tam-
pers with truth imperils his soul, and will be per-
mitted to believe a lie. "that he may be damned,
because he ~ad pleasure in unrighteousness."
THE SCHEME
of Romanism is, from first to last, calculated to

delude the unwary and to deceive those who find
no refuge in Christ. It claims to save without re-
pentance. It offers salvation, not by an approach
through Jesus Christ to a holy God, who cannot
look upon sin with the least degree of allowance,
but by an approach to a man of like passions
with themselves through a human agency that is
admitted to be sinful. It claims for the human,
divine authority, and so exalts the human above
the divine. The system of doctrine has a ming-
ling of scripture and philosophy, of piety and
pleasure, because the scripture is misquoted or
misapplied, and, with the ignorant or unthinking,
passes as though it were a revelation from God.

It builds its dogma on assumption, and proclaims
it with the earnestness of an apostle. It offers
salvation to the priesthood and the sacraments of
the church, communicates it in baptism, ratifies
it in confirmation, nourishes it in the sacrament
of the Eucharist, restores it, when lost, through
penance, replenishes and re-enforces it in the
sacrament of marriage, renews it in the sacra-
ment of Orders, and seals it in Extreme Unction.
Man is at the beginning and end of the system.
Protestantism rests on the Bible, and declares
that" whosoeverbelieveth and is baptized shall be
saved, and whosoever believeth not shall be
damned;" but popery affirms, "that those who die
after baptism-really regenerate, and having
committed no un forgiven and mortal sin, yet con-
fessedly imperfect in action and virtue-are to
undergo in the future state certain temporal
pains, by which they are to be purified and satis-
faction to be rendered to the Divine Justice; that
these pains may be abridged by the offering of
prayers, penances and alms, and of the unbloody
sacrifice, on the part of those who tarry behind;
and that the limiting and the remitting of the
pains is within the prerogative of the authorities
of the church. So friends, who linger with ach-
ing hearts on this side of the grave, have power
still to bless their dead. Across the far, untrod-
den spaces, they can send relief and tidings of
joy to those who have vanished from their sight.

And, in return, they may receive real aids and
blessings from the dead. Those now sainted and
beatified can intercede with God for this, and
will do so if they invoke them. Angels, too, in
their power and splendor, and relative sover-
eigntyover nature and life, are still the guardian
spirits of men--of the least and humblest, to
whom has come God's gift through Christ.
Especially is the aid of Mary invoked. Temples
are built and prayers are arranged to be offered
to her as queen of heaven."
All this, notwithstanding, the Scriptures op-
pose every portion of the fiction which is offered
as faith to the poor, deluded Romanists, and not
offered in vain j for millions who reject a gospel
that compels the sacrificing of pleasure, the giv-
ing up of self, and the separation of self from
sin, gladly accept a gospel which is without a
cross and which makes so much of the promise
of a crown.
Inasmuch as Christians in any church favor an
indulgence in the pleasures of the world, and
seek to make -relig'ion a pastime instead of a pas-
sion, and consent to uniting pleasure and piety,
are allies of Rome, and are helping to pave the
way for the triumphs of error.
Wherever popery has ruled it has fostered and
maintained wide, popular ignorance. It is the
open, undisguised and uncompromising foe of
the Bible, of the school and of literature. In-

stead of true sanctity, its fruit has been shown
in peasantries debased, aristocracies corrupted,
and in an arrogant and profligate priesthood. It
has honored the vilest who would serve it, and
crushed the purest who would not. It glorified
the assassin of William, Prince of Orange, and
struck a medal in honor of the massacre of St.
Bartholomew. Its highest officials have lived
lives so bad that historians dare not describe
them. It reckons among the popes of the line,
men like Alexander VI, who was so cruel, so
avaricious, so licentious, that he is likened to
Tiberius. He bribed his way to the highest dig-
nity, sent the best men of his time to the stake,
and had his favorite mistress painted and named
her the Mother of God, and the picture is even
now retained in the Vatican.
THE DOOM OF THE RELIGION OF POPERY
is written in the fact that God is against it, and,

as a result, wherever the light of revelation
breaks upon the minds of men who were once
ruled by it, they hate it with an intensity pro-
portioned to the promises it has failed to fulfill
and the degradations it has made them undergo.
It was Luther's translation of the Bible which
was printed in full, A. D. 1534, and multiplied
by large editions, which fixed the principles and
the spirit of the reformation in the German

heart, consumed Romish superstitions out of it,
awakened a desire for freedom and independent
inquiry that has effectually arrayed the larger
share of that solid German race, with its language
spoken by nearly 56,000,000 of people, against
Rome for all time.
In I S2S the translation of the New Testament,
by Tyndall, was printed in the English language.
At this time, 100,000,000 of the English
speaking race are, by their commerce, their
superior intelligence and indomitable energy,
diffused through all quarters ofthe globe. Truly
has it been well said, " Rome must turn away
the heart of that race from its open Bible, from
its intense love of freedom, and convert it back
to the ignorance and superstition of the Papacy,
or go down before its all pervading and omnipo-
tent power." The English Bible, in the English
language, in the English speaking heart, is too
much for it; it is the Word of God that is con-
suming the Papacy away from the earth, till no
place is found for it.
It is not alone along Gennan and English
channels the stream of life is flowing. In Italy
and in R01ne itself, the Word of God is having
free course, and is being glorified. The Pope
protests against the schools which send up to his
very ear the sweetest praises of Jesus, led by
devoted servants of Christ, and makes the mad
endeavor to stamp out the truth. The Word of

God is like fire. It runs around him. It threat.
ens him. It lifts its fiery tongue beneath the
dome of St. Peter, and flashes its radiance across
the path of sorrowing millions hitherto be-
shrouded in the night of error.
Literally, the nations which once sustained the
Pope now hate popery, and make her desolate
and naked, and eat her flesh, and will burn her
with fire. From 606, when Romanism began,
to 1866, is the 1260 years of prophecy; then
came the battle of Sadowa, which defeated
Austria and broke the temporal power of the
Pope. The final blow waited until the Pope de-
clared himself Infallible, when Napoleon fell,
the beast on whom the whore sat, and then
Romanism as a civil power was cast down.
Though Romanism wears in tbis land a mask,
and though its persecuting character has been
laid aside, yet its hostility to the worship of
Christ as the mediator between God and man, and
its desire to substitute the worship of Mary, is as
great here as in Europe. The Bible is its dis-
ease and an untrammelled literature is its epitaph.
Because it would invade our school system, evis-
cerate truth from history and make this scourge
of Europe palatable to the youth of America,
God says to officials, to people, to the high
as well as to the low, to aristocratic ladies and to
poor and dowerless servant girls, "If any man
worship the beast and his image, and receive

his mark in his forehead, or in his hand, the
same shall drink of the wine of the wrath of God,
which is poured out, without mixture, into the
cup of His indignation; and he shall be tor-
mented with fire and brimstone in the presence
of the holy angels and in the presence of the
Lamb: and the smoke of their torment ascendeth
up forever and ever: and they have no rest,
day nor night, who worship the beast and his im-
age, and whosoever receiveth the mark of his
name." Rev. xiv: g-I I.
In the light of the Scripture, it is perilous bus-
iness for .Christian men to play with Romanism.
They who say that they would be willing to give
a child up to the embrace of Rome, by that act
say they would willingly give him up to be
damned.
It is God's warning, not mine. It is our duty
to sound it out, so that all may hear it and be
warned in time of their peril.
HOW IS POPERY TO BE OVERTHROWN?
The Lord shall consume with the spirit of His

mouth the mighty power arrayed against the
truth.
Isaiah prophesied in regard to ancient king-
doms that would not serve God: "The}' Shall
perish; yea those nations shall utterly be de-
stroyed." The kingdoms of Assyria and of
/
Egypt, Nineveh and Babylon, cities which once

frowned defiance on all who approached them,
were overthrown by rival powers, whose prowess
was great, and whose hate was merciless. But
Romanism is to be destroyed by a revelation.
Nations shall see it and hate it, and people shall
behold its deformities and flee from them. The
system is to be abhorred, while the people are to
be beloved and many of them saved. The Lord
shall appear in the midst of His people. Popery
shall be held up as a ruinous and blasphemous
usurpation, while efforts will be put forth to
enlighten its blinded votaries and preserve them
from its corruptions and its doom.
ROMANISM IS TO BE DESTROYED, NOT REDEEMED.
The system of Romanism is bad from root to

stem, from heart to cuticle. There is no hope of
a Reformed Roman Catholic Church.
There are many who find pleasure in the
thought, that because Romanists recognize the
existence of God, of the death of Christ, and of
the importance of the Bible, the millions of dev-
otees are at some time suddenly to be awakened
and redeemed. They feel that as the spring sun
and rain is sure to bring grass upon the eatth
and flowers and ftuit upon the trees, so the
brightness of Christ's coming will waken the
Church of Rome out of slumber, cause the de-
luded to behold their delusion, and influence
TRUTH TO TELL ROMA'liISTS. 305
them to pass beyond the crucifix to the cross.

Indulge the hope. We do not say it is not
heaven born. The promise, "And then shall
that wicked be revealed, whom the Lord shall
consume with the spirit of His mouth, and shall
destroy with the brightness of His coming," in-
spires it.
This opens a door of hope to Romanists. But
for Rome there is no promise.
Romanists need Christ. Tell them so as you
tell others, and they will come as do others.
The truth did overthrow Paganism. Its power
has not waned. The gospel preached to Roman.
ists and prayed for, is as effective with Romanists
as with others.
God Almighty hates Romanism, Christ Jesus
died for Romanists. Tell them of their peril.
Their idolatry imperils them. Their sky gathers .
gloom. "And the ten horns which thou sawest,
these shall hate the whore and shall eat her flesh
and burn her with fire."-Rev. xvii: 16. In
Rev. xviii: 2, Romanism is described as "The
habitation of devils and the hold of every un-
clean and hateful bird. For her sins hath
reached unto heaven and God hath remembered
her iniquities."
HER PERIL IS GREAT.
God says "Reward her even as she rewarded

you, and double unto her double according to
her works; in the cup she hath filled fill to her

double." This makes the outlook dark for those
who stay in Rome. No cry has gone up from
the Inquisitorial torture chamber that God does
not keep in mind.
In the last day, that great day of the feast,
Jesus stood and cried, saying, "If any man
thirst let him come unto me and drink."
Let us get there and repeat the cry. Let us
have a passion for the souls of Romanists and we
shall see them flocking to our churches, like doves
to their window cotes before an impending shower.
The idolatry of Rome is seen not in crosses,
in robes, in crooks and crosiers alone, but in im-
ages as well, though the worship of them are
violations of the command, "Thou shalt not
make unto thee any graven image, or any like-
ness of anything that is in heaven above, or that
is in the earth beneath, or that is in the waters
under the earth." How does Rome avoid the is-
sue? As she avoids every other, by claiming,
first, a divine right to disobey God, and then by
professedly quoting God's Word as .authority for
saying, in a note in the Douay Bible, "All such
idols or images as are worshipped with divine
honor must be given up. But otherwise, images,
pictures, or representations, even in the house of
God and in the very sanctuary, so far from being
forbidden, are expressly autkoriud by tke Word of
God." To prove which, references are made to
the brazen serpent in Exodus, to the cherubim in
Chronicles. See Exodus xxv: 15; xxxviii: 7.
Numb. xxi: 8, 9. I Chron. xxxviii: 18, 19. II
Chron. iii: 10. Few, of course, will be expected to
look at these references. Your surprise will be
great to see how utterly and unblushingly truth is
falsified by this declaration and by these quota-
tions. In Ex. xxv: 15, reference is had to the con-
struction of the tabernacle, and the verse reads,
"The staves shall be in the rings of the ark; they
shall not be taken out of it." Now, how staves
can have anything to do with idols or graven im-
ages it is difficult to conceive. Yet Rome finds
here a warrant for worshipping the manger, or
crib, which is preserved in the Basilica di Santa
Maria Maggiore, in Rome, consisting of five
boards of the manger in which the infant Jesus
was deposited at his birth, inclosed in an urn of
silver and crystal, with a fine gilt figure of the
-child at the top. Ex. xxxviii: 7, refers to the
ephod, the sacerdotal habit, or dress, and could
have nothing to do with images, but is quoted as
authority for their dress. Numb. xxi: 8, 9, refers
to the brazen serpent lifted up to heal Israel
from the bite of the fiery serpents. In Chronicles,
reference is made to the cherubim that guarded
the mercy-seat. It is plain why priests are afraid
to trust the people with the Word of God. No
one can read even the Douay version without
seeing that the priests are untrustworthy. What
God commands them not to do, the priests teach

should be done. They fill their churches with
idols and images, and teach their people to turn
from the living and true God to beings made
by human hands which can neither see nor un-
derstand.
For an illustration go to any Roman Catholic
Church. All the old superstitions of Greece and
Rome have taken refuge among them. Idolatry
is the foundation of the faith of the worshippers.
Here, as in Naples and Rome, it is true that the
masses have no idea of worship without some
statue or picture to bow down to. A God that is
not visible to the eye is altogether unknown to
them. In the editions of the Bible published
for use of Romanists in Italy, the second com-
mandment, as it is given in the twentieth chapter
of Exodus, is wanting.
TRANSUBSTANTIATION IS NOT ONLY ILLOGICAL.

IT IS UNNECESSARY.
Paul truly said, the kingdom of God is not meat

and drink, but righteousness and peace in the Holy
Ghost (Rom. xiv: 17). Christ said, It is the spirit
that quickeneth, the jlesh proftteth nothing; the
words that I speak unto you, they are spirit and
they are life (John vi: 63). Corporal substances
may be a type, a figure of the spiritual, but noth-
ing more. The words of Christ are full of truth
and wisdom. The interpretation of the Roman-
ist is a grovelling conception, full of error, false-

hood and absurdity. Christ could not better
symbolize the effect of His passion and death
than by the bread and wine. And we cannot
more grossly abuse it than by attributing to a
sinful priest the virtue and power of the Saviour;
with the additional enormity, that what Christ
has been able to do once, a wretched priest can
repeat as often as he chooses. No wonder that
many priests in this land refuse and declare that
the mass is nothing but a lie, a solemn imposture,
an actual sacrilegious assault upon Christ.
TRANSUBSTANTIATION AN ABHORRENT DOCTRINE.
The dogma which constitutes the mass, with

its double element of transubstantiation and
propitiatory sacrifice, is the most fatal of Romish
doctrines, the most detestable of all heresies, and
the most abominable of all practices. Around
this, as their sun, revolves all the rest of the papal
system. If there is no propitiatory sacrifice but
through the Eucharist, if the priest controls it,
and has it in his power to make Christ, or to re-
fuse to do so, 'every worshipper is bound to the
priesthood by his every hope of salvation.
The ancient pagans worshipped their god un-
der material forms; the Assyrians, the sun; the
Egyptians, reptiles and vegetables; the Greeks,
heroes; the Romans, emperors; and the modern
pagans, under the form of a stone, or a tree.
These were called and are called pagans, because

they worship God under material forms. But the
Roman Catholics, according to the Boston Cate-
chism, worship God under this material form of
bread and wine; therefore, are we not justified
in pronouncing Romanism as no better than
paganism?
It is because of this superstition that Rome
holds in her hand the destiny of the soul. The
dying wait for extreme unction and rest their
faith on a bread-God which a man makes, rather
than on the atonement of the Lord Jesus Christ,
slain on Calvary that every believer may have
life. Because of this, the sermon has been
largely excluded from the sanctuary, and instead
of the bread of life, furnished in the gospel,
there is a forest of candles burning at the altar;
people are counting their beads and praying be-
fore pictures; mummeries take the place of wor-
ship, and chants to the virgin the praises to Al-
mighty God.
The Catholic Church commands all her chil-
dren upon Sundays and holidays to be present at
the great eucharistic sacrifice, which we call the
mass, and to rest from servile work on those days
and keep them holy.
This, it need not be said, is the grossest form
of idolatry. In the wafer, over which the priest
pronounces the words, "Hoc est corpus meum, ,.
Rome claims that the sacrifice of Christ is offered
TRUTH TO TELL RO:-'fANISTS. 3I r
in the mass, that He is again and again put to a

bloodless death in the offering made.
Thus attention is withdrawn from the great
high priest passed into the heavens, Jesus the
Son of God, who is touched with the feeling of
our infirmities, to an idol formed by man. Christ
was offered up once for all. Rome ignores the
Creator and worships the creature.
There are many sharp contrasts between the
Mass and the Lord's Supper which are instruct-
ive and suggestive. There exists among Roman
Catholics a prevalent idea that Jesus Christ said
the first mass. Nothing can be further from the
truth. In the Lord's Supper there was no tran-
substantiation or change of the elements.
In the Romish mass transubstantiation is the
very basis of the mass. The Catechism of the
Council of Trent thus commands (p. 1 r , ch,
iv, quest. 3r): "In this place the pastors must
explain that not only the body of Christ, and
whatever pertains to the true nature of a body
-such as bones and sinews-but that also a
whole Christ is contained in this Sacrament."
Such is the doctrine of the Church of Rome.
Now, in the Lord's Supper, as instituted by
Christ, no idea of transubstantiation was in-
volved. This is evident.
Because Christ calls the wine aft" consecra-
tion, c'This fruit of the vine" (Matt. xxvi: 29)·
.Could II/ood be called the "fruit of the vine"?
See also Mark xiv: 25, and Luke xxii: 18.
St. Paul. also. speaks three times respectively
of the elements as bread and wine after consecra-
tion (I Cor. xi: 26-28). But the Church of Rome
says that the bread is no longer bread, and that
the wine remains no longer wine!
If Roman Catholics interpret literally the ex-
pression, "This is My body," how can they
explain literally the following verse: "This cUP
is the NEW TESTAMENT in My blood"? Was the
cup transubstantiated into the New Testamenti
Certainly not in a literal sense.
It is said that Christ blessed bread, but the
Church of Rome says of the priest that he
annihilates bread!
Holy Scripture speaks of Christ as now bodily
absent. "whom the heavens must receive [or
retain] utztil the times of restitution of all things"
(Acts iii: 2 I).
Thus no idea of transubstantiation is involved
in the institution of the LORD'SSUPPER.
Christ, in instituting the LORD'S SUPPER,
spoke in the language of the people, not so the
Church in Rome. Mass is celebrated in an un-
intelJipble language, and in an unknown tongue!
Thus the practice of Rome is contrary to
Christ's institution, and likewise opposed to St.
Paul, who thus writes: "In the Church I had
rather speak five words with my understanding,
than ten thousand words in an unknown tongue"
(I Cor. xiv: 19, etc.)
TRUTHTO TELLROMANISTS. 313
The Church of Rome has decreed in the
Council of Trent (Sess. xxii: de Sacr. can. ix):-
If anyone shall say that mass ought to be
celebrated in the vulgar tongue, let him be
accursed.
Does not the Church of Rome, then, by this
decree, anathematize St. Paul, who thus com-
mands as above quoted-yea, even Christ Him-
self, who instituted the LORD'SSUPPERin the
vulgar tongue?
Christ instituted the LORD'SSUPPERin both
kinds, and the Disciples partook of botlt. Not
so the Church of Rome. She withholds the cup
from the laity; yea, even from the priests, save
the officiating priest, and he drinks sometimes to
drunkenness!
In this the Church of Rome avowedly refuses
to follow the institution of Christ. The Council
of Trent, in her decree, admits, and yet rejects,
the example of our Lord (Sess. xxi: c. I)-viz.:
For although Christ our Lord at the Last Sup-
per instituted this venerable Sacrament in the
species of bread and wine, and delivered it to
the Apostles, nevertheless such institution' and
custom do not mean that all the faithful should
be bound by the command of Christ to receive in
both kinds!
Strange doctrine this! Christ instituted and
administered 'in both kinds! yet Rome says that
we are not to be bound by such example of
Christ! Surely this is the institution of ROME
versus the institution of CHRIST!
We offer to Roman Catholics this dilemma-
either the laity receive too little in receiving one
kind only, or the officiating priest receives too
much in receiving two kinds!
If the laity receive in the wafer "a whole and
perfect Christ," what does the priest require more
than this?
Christ did not elevate the bread, nor did the
Apostles adore it. Not so the Church of Rome.
The wafer is both elevated and adored!
There is therefore no doubt but that all the
faithful must venerate this most holy Sacrament
with the worship of Latreia, which is due to the
true God.
Now, may we ask, what is this object which is
thus worshipped as God.? What is its history?
Was it made, and if so, who made it? Is it a
creature or is it the Creatort What becomes of
it? Can it speak as GOD? Can it act as God?
Can it think? Is it eternal? Has it one single
attribute of God.?
The prophet Hosea answers these questions:
" The workman made it; tkerefore it is not God"
(Hosea viii: 6). .
.tAt the institution of the Lord's Supper, if it
~as daylight, no candles were used; if it was
dark, candles were necessary. In the Mass,
candles (wax) are used at midday and under the
TRUTH TO TELL ROMA~ISTS. 3I5
meridian sun, and are thus both unnecessary
and useless.
At the institution by Christ, the bread used
was a portion of the 'ordinary loaf, of which
they had eaten at supper. Not so in the Mass.
It is not ordinary bread that is used, but a wafer,
made in an extraordinary way.
So likewise Christ used pure wine without
intermixture with water. In the Mass water is
mixed with the wine, without any warrant of
Christ's example.
The Council of Trent decrees (Sess. xxii: de
Sacr, can. ix):
If any man shall say that water is not to be
mixed with the wine in offering the chalice, let
him be accursed!
Christ used no such practice. Why then curse
us for conforming to the institution of our blessed
Lord?
Christ and His Apostles communicated after
supper, and in the evening. Not so in the Mass.
It must be taken fasting, and in the morning.
In the institution of the Lord's Supper, Christ
brake bread before consecration. In the Mass,
the priest breaks the wafer after consecration.
Now, we ask Roman Catholics to inform us,
and to ascertain for themselves, what is .it .at
the Roman Catholic priest thus breaks in th'-e
Mass?
IS it Iwcad that he breaks? Certainly not,
316 HOWTO WIN ROMANISTS.
for, on Romish principles, it remains no longer
bread.
Is it then the body of Christ that is thus
broken? Abhorrent thought! !
In the institution by Christ there is no mention
made of the invocation of saints or angels. Not
so in the Mass. A confession of sin is made to
saints and angels.
The s<Conficeor " in the Mass is as follows:
I confess to Almighty God, to blessed Mary,
ever Virgin, to blessed Michael the Archangel,
to blessed John Baptist, to the Holy Apostles
Peter and Paul, to all the saints, &c.-Roman
Missal.
Could St. Peter or St. Paul or John the Baptist,
&c., have ever repeated the" Confiteor" as it now
stands in the Mass l Certainly not-else they
should have confessed to themselves.
To whom, then, did they confess their sin?
To GODONLY,and in this they are followed by
all true Protestants.
In the institution by Christ all honor was
attributed to GoD. Not so in the Mass. The
honor is shared with innumerable saints I
In the "Commemoration" in the Mass, the
following occurs:
Communicating with and honoring in the first
place the memory of the ever glorious Virgin
Mary. As also of the blessed apostles and
martyrs, Peter and Paul, Andrew, James, John,
and of all thy saints, &c.
TRUTHTO TELLROMANISTS. 3I 7
faced the disciples, and also spoke audibly to
them. Not so in the Mass. The priest stands
with his back turned to the people, and he mut-
ters the Mass in a low voice.
Christ and His disciples received the bread in
their hands, and this custom was continued in
the ancient Church. Not so in the Mass nowa-
days. The priest places it in the moutlls of the
recipient.
In the Lord's Supper, as instituted by Christ,
there was no Prayer for the dead. Not so in the
Mass. Prayer is therein offered for the dead.
In the "Commemoration of the dead" the
following occurs, viz., "Be mindful, 0 Lord, of
Thy servants who are gone before us with the
sign of faith, and rest in the sleep of peace."
Yet even when this prayer was introduced
into the Mass, the doctrine of PURGATORY could
not have been invented. The prayer is not for
"tortured souls," but for those "who rest in the
sleep of peace."
Thus not only is this prayer inconsistent with
the institution of Christ, but, moreover, Purga-
tory is proved thereby to be of modern date.
In the institution by Christ, an ordinary table
was used, and SO likewise in the apostolic times.
Not so in the Mass; that on which the Sacri-
fice of the Mass is offered is called an altar.
Bnt such cannot be an altar, because there is
no victim to be slain, and there is no sacrificing

priest to offer sacrifice. St. Paul calls it "the
table ofthe Lord. "-1Cor. x: 2 I.
At the institution by Christ, no images were
allowed. Not so in the Mass. Images are con-
tinually used, and are venerated.
This practice of the Church of Rome is con-
trary, not only to the institution of the Lord's
Supper, but is likewise opposed to the Second
Commandment, and to the whole tenor of Holy
Scripture.
For thus saith the Lord:
Take ye therefore good heed unto yourselves;
for ye saw no manner of similitude on the day that
the Lord spake unto you in Horeb out of the
midst of the fire; lest ye corrupt yourselves, and
make you a graven image, the similitude of any
figure, the likeness of male or female, &c.-Deut.
iv: '5, 16.
The words of consecration of the cup, as used
by Christ, were as in St. Matthew xxvi: 27 and
28, viz.:
And He gave it to them, saying, Drink ye
all of it; for this is My blood of the New Testa-
ment, which is shed for many for the remission
of sins. .
The Church of Rome has added to the words
of consecration, ascribing to Christ the use of
certain words which He did not express. See
Roman Missal.
And gave it to His disciples, saying, Take
TRUTH TO TELL ROMA~ISTS. 319
and drink ye all oi this, for this is the chalice of
My blood of the new and eternal Testament, the
mystery of faith" which shall be shed, &c.
Now Christ did not, according to the gospel
narrative, express all the above words which are
thus attributed to Him. The Church of Rome,
which speaks so much of the literal sense, goes
beyond the letter by adding to the words of Christ.
In the institution by Christ, all was sure, defi-
nite and certain. No uncertainty beset the
Lord's Supper.
In the MASSnot so. The doctrine of INTEN-
TION involves everything in gross uncertainty.
The Roman Missal enumerates among" the
defects of the Mass" (" de defectibus ") the follow-
ing:-
DEFECT OF INTENTION.
If any [priest] does not intend to celebrate,

but to act deceitfully. Also if any Hosts are for-
gottm on the Altar, or some portion of the wine,
or if any Host should lie htd and he does not in-
tend to consecrate save what he sees. Also if
any [priest] should have before him eleven Hosts,
and intend to consecrate only ten, not determining
which ten he intends; in these cases he does not
consecrate, because Intention is required.
Hereby we observe that the priest may lack
INTENTION-may act' deceitfully-may jorget to
consecrate, or may be careless in the consecration.
ete, Now, surely, in these respects the Church
of Rome does not follow the example of Christ;
yea, more, she involves her people in fearful un-

certainty, in demanding the worship of the Host,
which, after all, may not be really consecrated.
The lack of intention on the part of the priest
is either possible or impossible.
If it be possible, then how can any Roman
Catholic be certain as to the Consecration of the
Host?
If it be impossible, then why does the Church
of Rome enact a decree against an impossibility!
Roman Catholics may perhaps believe the
priest's intention-may suppose it-may hope for
it-but they can never be certain of it.
The original institution of the Lord's Supper
had no such uncertainty.
In the institution by Christ there were no super.
stitious garments used. In the Church of Rome
many such are used, which involve superstitious
practices.
An enumeration of such garments, and some
matters resulting therefrom, is given in a work
on "The Order and Ceremonial of the Mass,"
p. II, viz.:-
The principal linen used in the service of the
altar is-I. The Corporal. 2.· The Pall. 3. The
Purifactory. These linens are all blessed, and
may not be touched, except by clergy, in sacred
orders. It is the office of the sub-deacon to wask
them, which he does in three waters, which are
afterwards thrown into the sacrarium, or drain,
for carrying off all sacred liquids into tke eartlt.
TRUTHTO TELL ROMANISTS. 32 I
The reason of these precautions is that any of

the above linens may possibly, in spite of all
care, have contracted atoms of the adorable sac-
rament.
Now, we hear of no such directions as the
above in the institution of the Lord's Supper.
We may, however, here inquire, Is it possible
that the blood of Christ-or as it is in Romish
Theology, CHRISTHIMSELF-can descend, or be
"tlzrown into the earth, and thus be " carried off"
we know not where? Is it not written, that .. He
that descended first into the lower parts of the
earth, hath now ascended up far abovealllU'a11t'ns",'!
(Eph. iv: 9, 10). Why, then, degrade the Blessed
Saviour from His throne above, to be thus
"thrown into a drain, and carried off into the
earth"?
What insult or ignominy inflicted by the
wicked Jews could possibly have been more hu-
miliating to the Blessed Saviour, than is this
conduct of the Church of Rome?
said, "Take, eat." In the Mass, the recipient
dare not eat--(i.e., masticate) the consecrated
Host.
This constitutes, perhaps, the climax of Rom-
ish superstition in this respect. Rubrics, amount-
ing to absurdity, direct the communicants as to
'the manner of receiving the Host: and in all
honesty, and yet with somewhat of regret, we
must quote the following extract.
A book of devotion in the Romish Church-

entitled the "Key of Heaven "-perhaps the
most generally used by Roman Catholics, con-
tains the following passage from "The Instruc-
tions before Communion," viz. :-
At the time of your receiving, let your head
be erect, your mouth open tolerably wide, and
your tongue a little advanced, so as to rest upon
your under lip, that the priest may conveniently
convey the Blessed Sacrament into your mouth;
which being done, shut your mouth, let the
sacred host moisten a little on your tongue, and
then swallow it down as soon as you can, and
afterwards abstain a while from spittt"ng. If the
Host should chance to stick to the roof of your
mouth, be not disturbed; neither must you put
your finger into your mouth to remove it, but
gently and quietly remove it with your tongue, and
so convey it down, and then return to your place
and endeavor to entertain, as well as you can, the
guest whom you received! !
Alas! Roman Catholics! is this the present lot.

of our once crucified but now gtorified Saviour ? Has
He not yet" hid His face from shame and spit-
ting" ?-Isa. i: 6. Is He still exposed to those
who" crucify the Son of God afresh, and put
him to an open shame" .!'....,...Heb. vi: 6. Surely
., it is written" that " God hath raised Him from
the dead, and set Him at His own right hand in
the heavmly places; far above all principality,
and power, and might, and dominion, and every
TRUTH TO TELL Ro:vrA~rSTS. 323
name that is named, not only in this world, but

also in that which is to come" (Eph, i :20, 2 I).
We might enumerate many more differences
between the Lord's Supper and the sacrifice of
the Mass. The most important, however, we
have already noticed.
None of these are forced or strained. They
present an obvious contrast to the Lord's Supper.
Some are, of course, more important than others:
such, for instance, as the supposed Transubstan-
tiation of the Elements-their Adoration-the
Unknown Tongue-the Half Communion-the
Invocation of Saints-the Prayers for the Dead
-the Superstitious Ceremonies used in the Mass
-and the Uncertainty in which the Doctrine of
Intention involves it. They all, however, pos-
sess a certain degree of importance, owing to
the stress placed upon them by the Church of
Rome herself.
How different from the practice of the Church
of Rome, and' how similar to the institution of
Christ, is the Lord's Supper, as administered
and received in the Church of Christ. Not a
carnal presence nor the receiving of such into
the mouth, and thus devouring what had been just
adored I With us, there are retained the sacred
memorials of our crucified Lord; bread unchanged,
as the emblem of His body; and wine unchanged,
as the emblem of His blood-the spiritual pres-
ence of Jehovah, whereby He is received into
"the /teart by faith with thanksgiving."
We receive this Sacrament as a memorial-a

memento-a keepsake-a remembrance of our
D')W bodily absent Saviour. This we retain-this
we diligently and reverently use-until in His
bodily presence He returns; when" He shall
come again in glory to judge both the quick and
the dead:" and thus ,. as often as we eat this
bread and drink this cup, we do shew [or proclaim]
the Lord's death TILL HE COME"(I Cor. xi: 26).
The list of Romish superstitions which hold a
place among us might be indefinitely extended.
They pervade the realm of art, they permeate
literature, and are seen exerting their influence
upon our daily life. The halo over the head of
Joseph and Mary in pictures welcomed to our
firesides and libraries, the respect paid to the cru-
cifix, its introduction to many of our churches,
its use in the realm of fashion, the robes worn
by the clergy, the respect paid to Lent, and to
days made sacred by the canon of Rome, but ut-
terly repudiated in the Scripture; the counte-
nancing the introduction of images into the
sanctuary-mark the departure from the primi-
tive simplicity of the Gospel, and indicate the
tendency to turn from the Gospel way, and to
seek the favor of the world at the expense of
God's glory and humanity's weal.
CHAPTER XII.
MARIOLATRY A REJECTION OF CHRIST.
"As for the word that thou hast spoken unto us in the name
of the Lord we will not hearken unto thee. But we will cer-
tainly do whatsoever thing goeth forth out of our own mouth.
to burn incense unto the queen of heaven, and to pour out
drink offerings unto her, as we have done. . . . For then
had we plenty of victuals, and were well, and saw no evil. "-
Jer. xliv: 16, 17:
I N India, in Babylon and in ancient Pompeii

queen of heaven was worshipped, and Rome
transfers the pagan divinity to the so-called
Christian sanctuary, and rejects Christ that they
may adore Mary.
It is difficult in this land to form a conception
of the extent to which this worship of Mary is
carried in Roman Catholic countries. To the
Romanist, here as there, Mary is God, and wor-
ship is simply the adoration of the Virgin.
Viewing Romanism in the light of the Bible,
this is its crowning sin; viewing it as a system
combined to seduce and enslave, this is its
masterpiece. Though Christ when dying on the
cross refused to call Mary his mother, but in ad.
dressing her said, "Woman, behold thy son,"
and in addressing John, said, "Behold thy"-
not my-but "thy mother," yet Rome declares
that Mary is the mother of God and is immaculate

like Jclwvalt. Popery thus blots out the God-man
as mediator, and in his stead presents us with
Mary, who is to the devotee "the one living and
true God; for though the Father and Son are
known, they are accessible only through Mary,
and they stand so far behind and beyond her,
that to the Romanist they are vague, shadowy,
and unknown. Mary is the first name to be
lisped in childhood, the last to be uttered by the
quivering lips before they are closed in death.
Around the neck of the infant is suspended a
small image of the Virgin; when the babe seeks
the breast it must kiss the image, and thus liter-
ally does it draw in the adoration of Mary with
its mother's milk." "\Vere the New Testament
to be written at this hour, Rome would blot out
the name of Christ and substitute that of Mary.
Take a proof: The church close by the Vatican
has upon its marble pediment, graven in large
letters, 'Let us come to the throne of the Vir-
gin Mary, that we may find grace to help us in.
our time of need.' The Roman sees, Heb. iv:
J6, quoted, but cannot verify it if he would, see-
ing the Bible is forbidden to him." Pius IX, at
the foot of the column of the Immaculate Con-
ception, erected to perpetuate the fact that he
was permitted to decree the dogma, has Moses,
David, Isaiah and Jeremiah casting crowns be-
fore the Virgin, saying: "Thou art worthy i for
MARIOLATRY A REJECTIO" OF CHRIST. 327
thou wast slain and hath redeemed us to God

by thy blood." When it was announced that the
French occupation of Rome should cease, the
Pope published a decree calling on all Rome to
go with him to the feet of Mary, if happily by
cries and tears they might prevail with her to
avert from the throne of God's vicar the dangers
that threaten it, and in that act the Pope led the
way. Though Christ guarded against Mariola-
try, and never answered a prayer that she offered
lest He should seem to give countenance to the
supposition that she holds a position toward Him
different from that of others, yet Rome rejects
the teachings of Scripture, and glories in her
shame, by substituting prayers to Mary and the
saints as though Christ had vacated the media-
torial throne.
MARIOLATRY E"COURAGES SINNERS.
There is another effect of this worship of Mary

which should not be ignored or lost from sight.
Sinners find encouragement because of it.
Christ's worship is built on the teachings of the
Scriptures. To obtain forgiveness of sins
through Christ, there must be a change of heart,
a new birth, a new life. Old things must pass
away, and all things become new. Romanists
believe that they can be saved more easily
through Mary. Christ requires repentance, Mary,
devotion. Faith in Christ demands submission
to the will of God, reformation of life, and de-

votion of heart, as required by the Gospel; while
devotion to Mary consist in prayers to her, or
some external practices in her honor.
How Mariolatry may be overthrown was illus-
trated by this story of
OUR IRISH KATY.
r had gone to the intelligence office, and asked

the proprietor to send us a Protestant girl.
Shortly after r reached home, I found a great,
strong, noble looking Irish girl in the house,
seeking employment. As soon as I saw her, I
asked, "Are you a Protestant?"
"No, I am a Roman Catholic."
" But I asked the man at the office to send me
a Protestant girl."
"I know it, for I heard you. I asked him
to let me come." ..
"Well, what induced you? We want a girl to
come in to prayers, and to read the Bible with
us."
" I want to come into prayers, and to read the
Bible."
., Do you know who I am?"
"I guess I do, I hear you preach every Sun-
day."
"Why God bless you, Katy," I said, "I am glad
you have come."
She came to prayers, and yet went to conies-
MARIOLATRY A REJECTION OF CHRIST. 329
sian, and to early mass. One Sabbath morning
the burden of her soul came upon my heart, and
I rose at 5 A. M., went down into the study,
which is on the first floor, waited for her appear-
ance to go to church. As she came into the hall
I said, "Katy, are you going to mass?"
"Yes. "
" To pray to the Virgin r:
"Yes,"
" Do you think it will do you good?"
" I suppose it will. Surely the Saviour would
hear the ever Blessed Virgin sooner than He
would the likes of me. Don't you think it?"
" He would not when on earth."
"What makes you say that?"
"Because God's word says it, Have you a
Bible?"
"Yes,"
"Go and bring it."
She brought down .i very large illustrated edi-
tion of the Douay Bible.
I said, "Your Bible is large enough."
•, Yes, they would not sell me a small copy,
and I was determined to have one, and pur-
chased this."
.. Turn to John ii: 3 and 4, and read, 'And
when they wanted wine, the mother of Jesus said
unto Him, They have no wine. Jesus saith unto
her, Woman, what have I to do with thee? Mine
hour is not yet come.'
"Notice, Katy, He does not call her mother,

but woman, nor does He pay any heed to her
intercession, but repudiates it."
Katy held her Bible and looked at the passage
with wonderment and surprise. When I said,
"Mary set us all an example and gave a com-
mand to the servants, which we would do well to
heed. His mother saith unto the servants,
'Whatsoever He saith unto you, do it.'
"But a more striking illustration of Christ's
repudiating the dogma of Mariolatry may be
found in Matt. xii: 46-50, and in Mark iii: 31-
35, and in Luke viii: 19-21, where it is recorded
that Mary and His brethren came and sent Him
word, 'Thy mother and thy brethren stand with-
out, desiring to speak with Thee. But He an-
swered and said unto him that told Him, Who
is my mother and who are my brethren? and He
stretched forth His hands towards His disciples
and said, Behold my mother and my brethren,
for whosoever shall do the will of my Father
who is in heaven, the same is my brother, and
sister, and mother.' Or as Luke expresses it,
'My mother and my brethren are those who
hear the word of God and do it.' You see,
Katy, Christ never called Mary mother, after
entering upon His public ministry."
"Did He not when hanging on the cross?"
asked Katy.
"Turn to John xix: 25-27, and read, 'Now
MARIOLATRY A RE]ECTIO:-.i OF CHRIST. 331
there stood by the cross of Jesus His mother, and

His mother's sister, Mary the wife of Cleophas,
and Mary Magdalene.'
" 'When Jesus therefore saw His mother and
the disciples standing by, whom He loved, He said
unto His mother, Woman behold thy son; Then
saith He to the disciple, Behold thy mother, and
from that hour that disciple took her unto his
own home.'
"That the people knew nothing about Mary's
claim to any special regard is shown by the
record given us in .Matt. xiii: 55, 56. 'And
when He was come into His own country, He
taught them in their synagogues, insomuch that
many were astonished and said, Whence hath
this man this wisdom and these mighty works?
Is not this the carpenter's son? Is not His
mother called Mary, and His brethren, James,
Joses, Simon, and Judas, and His sisters, are
they not all with us?' ..
Katy seemed almost paralyzed when she com-
prehended this truth, andJifting her Irish face
up, she said, "Mary was not much of a Virgin if
she had four boys besides./esus her first-born, and a
lot of girls."
I replied, "You are right. She was only a·
Virgin when she received the Holy Ghost, and
as a result became the mother of Christ. After
that she became Joseph's wife, and the mother
of a large family." Katy took her Bible and
went back to her room, feeling that it is appa-

rent that after Christ's public appearance, He
stood forth as the world's Redeemer saying,
"My Father worketh hitherto, and I work."
It was Katy that said, "Mary was not an ever
Virgin" after the birth of Jesus when Joseph, in
obedience to the command of God, took Mary
and the young child and fled into Egypt
"that it might be fulfilled which was spoken by
the Lord, saying, Out of Egypt have I called my
Son."
ROMANISM SUBSTITUTES MARY FOR CHRIST.
" It is the will of God," says Liguori, "that

all graces should come to us at the hands of
Mary."
"God to glorify the Mother of the Redeemer,
has so determined and disposed that of her great
charity she should intercede in behalf of all those
for whom His Divine Son paid and offered the
superabundant price of His precious blood,
in which alone is our salvation, life and resur-
rection."
St. Bonaventure says "that those who make
a joint announcing to others the glories of Mary,
are certain of Heaven;" and this opinion is con-
firmed not by Scripture, but by Richard of St.
Lawrence, who declares that "to honor the
Queen of heaven is to gain eternal life." "Since
the flesh of Mary," says the Abbot Arnold of
Chartres, "was not different from that of Jesus,

how can the royal dignity be denied to the
mother. Hence we must consider the glory of
the Son, not only as being common to, but as one
with that of His mother." "If Jesus is the
King of the universe, Mary is also its queen,
and as queen, she possesses by right the whole
kingdom of her Son." " Whoever asks and ex-
pects to obtain graces without the intercession of
Mary, endeavors to fly without wings." "God
has decreed," says St. Bernard, "that He will
grant no graces otherwise than by the hands of
Mary." Not a word of Scripture for proof or
authority.
Is a system of faith good enough for any-
body that thus repudiates Scripture, permits
man to usurp the place that belongs to God,
and openly betrays Jesus Christ? The question
deserves to be pondered and answered by all.
The Jews sought to kill Christ because He
made Himself equal with God. His own breth-
ren rejected Him, and it is believed by some that
Mary lost faith in Him as the Son of God, and
only came to a knowledge of Him as the Divine
Saviour when He was dying on the cross. From
first to last, Christ trampled upon every pretence for
tke doctrine of Mariolatry.
To-day Romanists claim that Mary is in
heaven, and when requests are proffered to Jesus
in her name she appears and presents her naked
breast to the Son of God and beseeches Him to

grant the favor asked. As if to head against
this very pretension, these words are recorded in
Luke xi: 27, 28, when a certain woman lifted up
her voice and said, "Blessed is the womb that
bear Thee, and the paps which Thou hast
sucked. Jesus saith, Yea rather, blessed are
they that hear the Word of God and keep it."
Thus in every way He rebuked the tendency
to Mariolatry, come from whence and where it
might.
NOT AN EVER VIRGIN.
The declaration so often made concerning

Mary as the ever Virgin is misleading as it is un-
true. To speak of her in this manner is to
falsify the Scriptures. Matthew declares that at
the birth of the Saviour she was a Virgin, but
after the birth of our Lord she took upon her the
relations of a wife, and became the mother of a
large family. Notwithstanding this, Rome con-
tends for her perpetual virginity, and Rubens
paints her as a virgin of about 18 years of age
with a full, fair face, modelled after the features
of the mistress he loved. It is this picture,
worshipped in Europe, and believed in by
Romanists that is taking the place that belongs
to Christ. The Mary the Church knew was an
old woman of at least 60 years of age, wearing
a face that had been furrowed with sorrow, and
marked by the tracery of grief, and tortured by

doubts which disturbed her peace, and weakened
her faith in Christ, until her soul was pierced
with sorrow when she saw her Son dying on the
cross, and heard His terrible cry, "My God, My
God, why hast Thou forsaken Me," when she
then and there surrendered her doubts, and be-
came a believer in the only begotten Son of God,
and was thus brought into the fellowship of the
new life, and made a sharer with us in the hope
of heaven.
Mary held no place of prominence in the
Scriptures. Jesus was alone at home, as at
Gethsemane, and on the cross. His kinsmen
then thought Him mad, and tried to lay hold on
Him. He came to earth to experience every
kind of misery and He did experience it. Had
His mother, brothers and sisters believed on
Him, His home had been bright and sunny, and
there would have been lacking a poignant sorrow
which many have borne, and. felt to be almost
unbearable, which they now know to have been
shared by Christ, so that He can enter with them
into the terrible trial that at times empties the
sky of the stars of hope, and fills the soul with a
desolation which it is impossible to describe.
Augustine, Bishop of Hippo, wrote in contem-
plating this truth, and in rejoicing at the conver-
sion of Mary, saying, "Mary was more blessed
when she received the faith of Christ, than when she
received the jksh of Christ."
336 HOW TO 'WIN ROMANISTS.
Rome, to destroy faith in Christ, lifts up

Mary. In all the picture galleries in Europe,
and also many of those found in England and
America, we see pictures of Mary holding Christ's
crucified body and ministering to the sleeping
dead in all wonderful attitudes of worship. The
fact is, Mary never saw Christ after she bade Him
farewell when He was hanging on the cross.
Christ never ~ent home after His resurrection,
and never appeared to Mary after He rose from
the dead. The disciples treated Mary as though
she were only an ordinary woman. In Acts i: 14,
we see her for the last time, when in an upper
room she is with her children, waiting with the
disciples for the descent of the Holy Spirit. She
went to the home of John, there she passed her
declining years, died and was buried, and in that
grave she will remain until the resurrection
trump shall sound, and she shall come forth with
the redeemed to cast her crown at the feet of our
ascended Lord.
THE EXTENT OF THE WORSHIP OF MARY
is co-extensive with the worship of the idola-

tries of Rome. The dogma of the Immaculate
Conception is a part of Romanistic belief .. On
Dec. 8th, 1854, Pia Nono went in great state to
St. Peter's, followed by 54 Cardinals, 44 Arch-
bishops, 94 Bishops, and a very great number of
Priests, and crowning with a diadem the image
of the Virgin Mary which is on the altar of the

Cardinals' chapel; he then read an extract of the
bull of the immaculate Conception, declaring
" that she was immaculate at the first instant of
her conception in the womb of her mother, and
by a singular privilege and grace of the Omnipo-
tent God, in virtue of the merits of Jesus Christ."
In an Encyclical dated Feb. ad, 1869, Pius IX
declared that " Mary is exalted to the throne of
God. Our salvation is founded on the Holy Vw--
gin, since God the Lord has deposited in her the
fullness of all good, so that if there is hope and
spiritual healing for us, w,e receive it solely and
alone for her."
In the" Glories of Mary," page 200, it is stated
"that those who cannot be saved by Christ, are
saved by Mary."
" Noone is saved but through Thee," page
135, Glories of Mary.
Can idolatry go further? Keep the fact in
mind that Romanism finds no warrant for any
such claim for Mary in the Scriptures.
Christ showed Himself ten times after His
resurrection, the first time to Mary Magdalene,
but not at any time to His mother. It does not
appear that she was p:esent at His ascension.
The eleven were there, but no mention was made
of Mary.
He expounded to the disciples on the way to
Emmaus all the Scriptures concerning Himself,
but He does not mention His mother.
In the model prayer, neither Mary nor the

saints are referred to. When Jesus and Mary
were on earth, Jesus showed an infinite love for
sinners in dying for them, Mary did not. Three
times the Infinite Father proclaims Christ as an
object of worship, but there is no mention of
Mary. The dying thief on the cross was as near
the living Mary as to the dying Christ, but when
he wanted help he cried to Jesus. There is not
in -the Scriptures a single instance where anyone
asked her to intercede for them,nor was there any
need. Christ's love is infinite, and His power is
infinite, and does not require any help to spur
His will, or any other power to work out His
purpose. Truly has He said, "I am Jehovah,
this is My name, and My glory will I not give to
another." Isa. xliii: 8. As He said to Satan,
so He says to all, "Thou shalt worship the Lord
thy God, and Him only shalt thou serve." To
the disciples He told the whole truth when He
said, "No one cometh unto the Father but by
Me, if ye shall ask anything in My name (not in
Mary's name), I will do it."
THE MARY WORSHIPPED IS A MYTH.
It is the Lady of the Jesuits that Rome bows

down to, not to the Mary that the Church knew,
or the New Testament described. As Mariolatry
is the actual religion of the Jesuits, they have
seduously saddled the Roman Catholic Church
MARIOLATRY A REJECTION OF CHRIST 339
with an immaculately conceived, apotheosized
Mary (8th Dec., 1854), whom they made co-
Saviour with Christ, nay, the Salvatrix who
communicates herself in the Holy Supper, and
the chosen spouse of the Holy Ghost. Her
scapular is worn as a fetish. A powerful rival
to the sacred Heart of Jesus arises in the
new devotion to the sacred Heart of the
Mother of God. Rome has an Apochryphal
Testament full of falsehoods concerning Mary,
which is substituted for the Gospel, and is
believed in by the superstitious. In Rome,
poetry, painting and imagination have done
their utmost to exalt this papal goddess. She
is not Venus, nor Minerva, nor Ceres, nor
Vesta, but an invention of diabolical cunning,
framed to deceive, if it were possible, the very
elect. The marvels described began before her
birth. Her parents, Joachim and Anna, of the
royal race of David, are childless, and bitterly
grieved on this account. As a specimen of the
manner in which Rome falsifies the truth, take
this statement as an illustration: ., On a great
festival day when Joachim brings a double offer-
ing to the Lord, it is rejected by the priest, say-
ing, "It is not lawful for thee to bring thine
offerings since thou hast begotten no issue in
Israel." And Joachim was exceedingly sorrow-
ful and went into the wilderness and fasted forty
days and forty nights and said, " Until the Lord
my God look upon mine affliction, my only meat

shall be prayer." Then Anna prayed under a
laurel tree, and hehold the angel of the Lord
stood by her and said: "Anna, thy prayer is
heard, thou shalt bring forth a child that shall be
blessed throughout the world, see also thy hus-
band is coming with his shepherd's crook, for an
angel hath comforted him also." And Anna
went forth to meet her husband, and Joachim
came from the pasture and they met at the golden
gate, and Anna ran and embraced her husband
and said, "Now I know that the Lord hath
blessed me." Then comes the birth of Mary the
auspicious infant, with all manner of signs of
good omen. And when the child was three years
old, Joachim said, "Let us invite the daughters
of Israel, let them each take a lamp and attend
on her that the child may not turn her back on
the temple of the Lord. And being come to the
temple, they placed her on the first step and she
ascended all the steps to the altar, and the High
Priest received her there, and kissed her, and
blessed her, saying, "Mary, the Lord hath mag-
nified thy name to all generations, in thee shall
all nations of the earth be blessed." Titian has
represented this and other scenes.
A legend has it that Mary was sustained by
the ministry of angels who daily visited her, and
brought to her the bread of angels, and the water
of life. It is the tradition of the Greek Church,
that Mary alone of all her sex, was allowed to ;

enter the holy of holies, and pray before the ark
of the covenant. In her fourteenth year the
priest announced to her that it was time for her
to be given in marriage, but she declared that
she had vowed a life of virginity, and declined,
but the High Priest told her that he had received
a message from the Lord, and so she submitted.
Then the High Priest enquired of the Lord, and
was bid to order all the widowers of the people
to come, each with a rod in his hand, that the
Lord might chooseone by a sign; and Joseph the
carpenter came with the rest and presented his
rod, and 10, a white dove flew from it and settled
upon his head. According to 81. Jerome, the
tradition has another version. The rods of the
candidates were placed in the temple over night,
and 10, in the morning Joseph's rod had burst
forth in leaves and flowers. The painting of
Raphael in the Brera at Milan, as fresh in color
as if but yesterday, gives the mediseval concep-
tion of that wedding. Then come pictures of
the wonderful Annunciation, thick as lilies in
the meadow. All that human art can do with
splendors of colors, and richness of fancy, to
embellish the theme, has been done to elevate
Mary as an object of worship. In the apochry-
phal gospels, there is no end to fables concern-
ing Mary after the crucifixion of Christ, for
which there is not a particle of scriptural sup-
port. To Mary was ascribed all the divine attri-

butes and offices; she is represented in heaven as
commanding the Son with the authority of a
mother, and Christ for whom all things were
made, is pictured as bending in submissive
obedience to her behests; in short, there comes
to be in Romanism and Ritualism, no God but
Mary. As a worship if not as a religion
MARIOLATRY HAS A PLACE IN THE WORLD.
In Roman Catholic countries the images of the

Virgin are loaded with costly offerings, as if they
had power to grant help; the poor may go unfed,
the naked unclothed, but the statue of Mary is
enriched by the most costly offerings. In some
of the churches in Spain, millions of dollars are
lying in the lap of the so-called Virgin. Mary
is exalted at the expense of the worship of
Christ. In the "Glories of Mary," two ladders
are described, one a red ladder and one white;
the red ladder is Jesus Christ, the white ladder
is the Virgin mother; up the red ladder millions
try to climb and fall into hell, then comes the
cry, "Try the white ladder"; they obey and are
saved. In the largest Sabbath-school in New
York, the priest came before 1900 children and
asked, "Who is your best friend, children?"
" Mother," is the quick reply. "All that say
Mother hold up your hands"; all held up their
hands. "Who is your best heavenly friend ?"
"Mary." What does Christ say? "Whosoever
believes not shall be damned."
"WHAT DOES MARY DO?"
"She pleads for us and saves us." Thus is

that Being who took children in His arms and
blessed them, to whom they ran with joy, who
'died that He might open heaven to childhood.
set before them as a cruel monster, painted by
Michael Angelo, with thunderbolts in His hand.
wishing to see them damned, while His pitiful
mother hides her eyes from the sight. As a
result, Romanists pray to Mary, who can do them
no good, even if they believe on her-for with
Romanists as with others, "There is none other
name under heaven given among men whereby
we must be saved," but the name of Jesus'
Christ, Who was crucified and Whom God raised
from the dead.
All sorts of deceptions are practiced in the
nunneries and churches where Mary is wor-
shipped. Blood is made to appear on her face.
her eyes are made to turn by a secret spring
moved by a priestly hand, and the people fall
down in adoration and rapture, and roll and
tumble on the floor in unmeasured delight.
Keep it in mind, Jesus was Mary's first-born
Son, and the only-begotten Son of God. Holy
Scriptures never once even faintly hint that
Jesus was the only Son of Mary.
THE COUSIN THEORY

is now being worked, but it is an after-thought
and a feeble subterfuge, as the Right Han. Sir
Robert Montague, in his "The Virgin and the
Sower," has shown. His cousins were the sons
of Zebedee. Paul mentions James as the Lord's
brother, Gal. i: 19. Suppose the cousin theory
were true, Jesus would have said, "Who is my
brother and who are my cousins? Whosoever
doeth the will of my Father is my male or female
cousin." The disciples who do the will of God
are sons of God, not nephews, brothers of our
Lord, not cousins, because they have received
the spirit of adoption whereby we cry "Abba,
Father,"
THE OBJECT OF MARIOLATRY
is manifestly to turn thought, and love, and

faith, from Christ the Creator to Mary the crea-
ture. As a result, a manly Christianity is over-
thrown in lands where Mary is worshipped.
There is no vir in the religion, no strength, no
honesty, no Bible, no literature worthy of the
name, no promises of the future, no joy in the
present. As a leading clergyman of England
has recently said, in reply to the Bishop of Chi-
chester, "The Virgin Mary of the papal church,
and that some Anglicans 'Worship, is a heathen
goddess, pandering to the foolish fancies of
doting ecclesiastics, covering the amorous delia-
quencies of erring nuns, and patronizing villains

of the deepest dye." They who have set up her
image in sanctuaries as has been done by the
Ritualists in St. Paul's Cathedral, and in West-
minster Abbey, London, have been guilty of the
sin of idolatry, and have provoked the wrath of
God. They who thus act, reject the true, the
great, and the strong, and accept the false, and
the weak, and are impoverished thereby. The
reason for this is obvious; the carnal nature
naturally turns to Mary, and then seeks to work
out salvation by enduring personally the suffer-
ings which Christ endured -in our stead. As a
result, failure follows failure; the worshippers of
Mary are without joy, and without a well-
grounded hope. The exaltation of the image of
Mary is proof that the spirit which rejected
Christ, lives and works. It is a duty to head
against the tendency, and call attention to the
manner in which Christ planted the heel of his
condemnation on every effort to promulgate the
debasing doctrine that bows down to the Lady
of the Jesuits, and ignores the Mary of the New
Testament. "In vain," says Christ, "do they
worship me, teaching for doctrines the com-
mandments of men." If we would serve our
Lord we must believe His word, accept His
teachings, and obey them.
Paul said, "As· ye have therefore received the
Lord Jesus, so walk ye therein, Rooted and built
up in Him and stablished in the faith as ye have

been taught, abounding therein with thanksgiv-
ing. Beware lest any man spoil you through
vain deceit after the traditions of men, after the
rudiments of the world, and not after Christ, for
in Him dwelleth all the fullness of the Godhead
bodily." Col. ii: 6-9. To place Mary in the
stead of Christ is to insult Christ. It is Christ's
love that saves. Because He suffered we rejoice.
He bore our sins for us to the tree, and nailed
them to the cross. Because of His atonement
we are free. Romanism rejects Christ, accepts
of Mary, and then by Satan's direction, seeks to
render life miserable by self-inflicted tortures.
Superstition unites with Ritualism in contending
for the perpetual virginity of Mary. To speak
against Mariolatry is called by Romanists blas-
phemy. They teach that Mary was conceived
without sin, that she is not only the Mother of
God, but is our co-redemptress. That in the
Eucharist we not only receive, and eat her flesh
and blood, but pass into one flesh with her, that
from the moment of the conception of Jesus, the
blessed Virgin was deified, and that to deny the
assumption of Mary, that she is in heaven, and
is the mediator between Christ and the suppliant.
is to deny the doctrine of the Incarnation.
Romanism demands not only that we declare
that Christ was born of a Virgin, but that she
was Ever Virgin.
TELL THE TRUTH.
To exalt Mary is to degrade Christ. Jesus

alone is the chiefest among ten thousand, and
the One altogether lovely. He was not the Being
painted by Raphael or Rubens. He had a
scarred visage. There was power in His look as
He came from Nazareth to the Jordan, when the
multitudes parted and made way for" the God-
man, and John clothed in camel's hair and with
a leathern girdle about his loins, in his preach-
ing said to the multitudes who bent before his
surprising appeals, "He that cometh after me is
mightier than I, whose shoes I am not worthy
to bear." .
John saw Him, and went before Him in ador-
ation, and when Christ desired a public baptism
at his hands, John forbade Him, saying, "I have
need to be baptized of Thee, and comest Thou to
me? And Jesus answering said unto him, Suf-
fei it to be so now; for thus it becometh us to
fulfill all righteousness, then he suffered Him.
And Jesus when He was baptized, went up
straightway out of the water; and 10 the heavens
were opened unto Him, and He saw the Spirit
of God descending like a dove and lighting upon
Him. And 10 a voice/rom heaven sayilzg"-This is
-what? "he Son of Mary l Not at all.
"THIS IS MY BELOVED SON IN WHOM I AM WELL
PLEASED."
CHAPTER XIII.
NUNNERIES PRISONS OR WORSE.
" I will make darkness light before them, and crooked

things straight."-Is. xlii: 16.
MONASTIC ESTABLISHMENTS
{VI RE an inheritance from the past. They were

U born in heathenism. There is no trace of
such institutions in the Old or New Testa-
ment. The women there mentioned as serving
God with fastings and prayers night and day
were aged women, and mothers of families.
They lived neither in cells nor convents, but fol-
lowed the ordinary occupations of their time of
life, and worshipped in the general assembly of
the church. The practice of deserting all the
duties of life in order to undertake self-imposed
mortification in solitude and contemplation is of
very ancient date in the East, where it is still
pursued among the Brahmans and Buddhists of
India, Thibet and China. In the middle of the
third century, the persecution compelled num-
bers of Christians to :flyto the deserts of Upper
and Lower Egypt, where they hid themselves in
caves and became anchorites and hermits. Some
of them continued from choice the life first im-
posed by necessity. At the end of the fourth
century it was estimated that 70,000 men and
NUNNERIES PRIsm,s OR WORSE. 349
27,700 women were in cloistered houses, though

such a life was found to be indescribably sad,
because of the utter wreck of human hopes to
which it leads, and this blighting of all that is
ennobling and pure in life. This is hidden
from view as much as is possible, yet such was
the demoralization and adulterous practices of
monks and nuns in Italy and elsewhere in Eu-
rope, that the great establishments were broken
up, and thousands of monks and nuns were
driven out to face the necessities of the world,
and were compelled to work or starve. The
English monasteries and nunneries were demol-
ished by act of Parliament because of the
turpitudes of the lives of the inmates and the
innumerable atrocities which were inseparable
from their very existence. Since the reforma-
tion of the sixteenth century, convents have
been abhorred because of the proof that they are
the domiciles of inordinate wickedness and dun-
geons of unmitigable despair.
Communities of female recluses appear to have
been coeval in most countries with those of the
other sex. Priests and nuns live side by side in
all parts of Quebec. As to how they do live is
known only to themselves. As to how they may
live was set forth by Archbishop Lynch, and is
recorded "In the Lap of Rome," p. 171.
The original nuns, like the monks, were strictly
bound to manual labor. the needle and distaff
supplying the place of severer toils. At first

there were no vows and no restraint. The nun
was at liberty to quit the community and marry
without scandal. Basil, Ambrose and Augus-
tine vehemently protested against such depar-
tures from what they claimed was a state of
higher purity. The Council of Chalcedon sub-
jected them to the penalty of excommunication;
still the bishop might show mercy if he thought
fit, and the marriage would appear to stand good.
Innocent, A. D. 407, made this crime inexpiable
in nuns who had actuaTIytaken the veil, and sub-
sequent ages, reverting to the example of heathen
Rome, subjected their frail bodies to imprison-
ment, torture and death.
Convent schools are traps to delude the un-
wary and deceive the very elect. Here every
prospect pleases. If a Protestant young lady has
wealth there is no end to the charms placed before
her, or the blandishments lavished upon her.
The hand of iron is covered with velvet. The
bars of the prison are hidden ..
" But the young, young children, 0 my Brothers
They are weepins- bitterly,
They are weeping in the playtime of the others,
In the country of the free.•
THE INJURY WROUGHT BY NUNS AS EDUCATORS

DESERVES CONSIDERATION.
A Roman Catholic gentleman was talking

against the influence of the priest and asked:
NUNNERIES PRISONS OR WORSE. 35 i
"Is there no escape?" "None," was the reply,
"while your daughters are educated in the con-
vent and grown up to think only of the toilet and
religion." It is not what is done for Romanists,
but what is done for Protestants that should
make convents an object of dread.
CONVENT EDUCATION IS OF THE POOREST
CHARACTER.
The medals and prizes given to Protestant

young ladies are nearly all for behavior and
promptitude, scarcely ever for attainment. The
worst is yet to follow. The girl educated in a
convent comes to think well of Romanism and
feel kindly toward it, and will favor the system
all in her power. Her influence in society is
often of the most marked character. Such keep
many a minister silent concerning the errors of
Romanism and infect society with an influ-
ence detrimental to the highest interests of
Christianity.
Nunneries are the whited sepulchres of the
hour. Without, in public estimation, they are
beautiful; within, in accordance with the esti-
mate of those who know most about them, they
are prisons or worse.
Few are thus frank to declare what they know
to be true. As a result truth goes in as sacrifice
and error as executioner. Thousands are dumb
who ought to speak. The despairing cry of
woman is heard. Even Romanists begin to see

that those tl ey love are exposed to danger.
FACTS THAT CAME UNDER MY NOTICE.
In Baltimore, Rev. John W. M. Williams, D.D.,

pastor of the First Baptist Church, asked me if I
had seen a Mrs. J. C. Workman, a worthy mem-
ber of his church. I replied I had not seen her,
but had letters from her. Her story was given
me. She said: "I was convinced that Roman-
ism as a religion was a failure. It gave me no
peace or comfort. I went and heard Dr. Wil-
liams preach Christ as the Saviour. The sermon
met my soul's want. I gave myself to Christ
and united with the First Baptist Church. After
a while my sister called upon me, and knowing
that I was fond of children, asked me to accom-
pany her in a carriage to Mt. Hope, a kind of
insane asylum and yet a place where children
are also cared for.
"When there we passed into a room. In a
moment she withdrew and I found myself locked
into a ward of an insane asylum without any
commitment, or any reason for this treatment,
except that I had given up Romanism and united
with a Baptist church. For two years I was
treated to all kinds of inquisitorial torment in
the hopes of driving me- to insanity. I was put
into a strait-jacket, held by four nuns under a
pump, where water was pumped into my mouth
NUNNERIES PRISONS OR WORSE. 353
until the blood flowed from my nose. At last,

after two years, I chanced to see an acquaint-
ance in the ward, and writing on a cuff I gave to
her the story how I was held a captive. Friends
supposed me dead, as it was so given out. She
gave the case to a lawyer who got out a writ of
habeas corpus and rescued me from this living
death. .. If this can happen to one sane woman,
what safety is there to anyone whom Rome may
chance to hate?
In Syracuse, N. Y., a daughter of one of the
wealthiest merchants there was for years in the
convent, the nuns believing that at her father's
death a great sum would be left her. But upon
the death of the father he, being opposed to the
whole business, cut off his daughter without a
shilling. No sooner was this known in the con-
vent than the nuns began to persecute her until
she was driven to madness. The facts coming
to her brother, he took measures to deliver her,
and succeeded only after great cost. In Chicago
a woman was made to take the black veil an hour
before she died, which Rome claimed gave to the
convent all her property, amounting to $175,000.
The family sued for the money and carried the
case up to the highest court, where, by one vote,
the case went in favor of Rome. These facts
filled me with surprise.
In Buffalo I lectured, after which a gentleman
connected with the press came and told this
story:
"In our neighborhood, close to my father's

home, lived a very beautiful girl. She sang and
played well. A priest, who is a very fine musi-
cian, became acquainted with her and visited her
and sang with her. No one apprehended any
danger. He came occasionally and took her out
riding. One day she did not come back. The
priest went away, and none knew where they had
gone. Two years had gone when she came to
my father's house, her own parents having re-
moved from the town, and she told us that the
priest carried her to a nunnery, where, in a beauti-
ful room, she was confined. A child was born to
her and taken from her, and ~n a recent day of
great excitement she saw a way of escape, and
embraced it, and came home to find her house-
hold gone. My father took her away, and now
the police and all the power of Rome is being
used to find the girl."
If one nunnery can be used in this way, why
not others? If this state of things can exist in
Baltimore and Buffalo, why not elsewhere?
When I learned them I felt very much like a
farmer who, on going to his wood, finds that the
snow which has fallen through the night has
bent the young saplings over the path and blocked
his way. He believes that all he has to do is to
shake them gently, knowing that, when relieved
of their burden of snow, they will lift themselves
and point toward heaven. So thought I about
these enormities of Romanism. It seemed to me
that Christian people would only have to be told
these things and they would demand without
delay that a law should be passed that should
make every convent in the United States to be
inspected at least four times a year, with the un-
derstanding that whoever might desire to leave,
might do so, and that it should be as easy to get
out of a convent as to get in. But alas! it is not
so. The evils of conventual life have been very
generally ignored.
BARBARA UBRYK,
a sister of the Carmelite Convent at Cracow, Po-

land, who was walled up in a dungeon eight feet
long and six wide, in complete darkness for
twenty-one years, by the confessor and superior-
ess of the convent, deserves a place in this ter-
rible pronouncement against the barbarous op-
portunities placed at the disposal of the evil-
inclined of Romish wolves in sheep's clothing.
THE CONVENT HORROR.
was made known through the instrumentality of
a letter directed to the Court of Correction. It
read as follows:
There is in the Carmelite Convent, close by
the botanical gardens of the North Suburb, a
nun, Barbara Ubryk by name, who prays you in
the love of God to set her free! She regularly
entered the convent, after serving her novitiate.
in 1846. In 1848, because she refused to give up

her person to Father Calenski, she brought upon
herself his hate and she was thrust into a half
underground cell, next to the privy sink of the
convent. The cell window was then walled up
with bricks and cement by Father Calenski and
the Lady Superioress, Mother Josepha, no aper-
ture being left to it but a narrow slit near the top
of the wall, about six inches long and two inches
wide. The wall is so thick that no light ever
comes in through this slit, and no fresh air. The
door has always been kept, night and day, bolted,
only being opened once every other day to allow
a crust of bread, or a dish of mouldy potatoes,
and a mug of water to be put into the cell.
There is nothing in this cell of horror but a little
straw; no bed, chair or table; not even a stool.
The scanty clothes she had on when she was first
put in the dungeon have been completely worn
out and rotted away years ago.
The appeal met with a quick response, and
the authorities set to work.
THE WOMAN AS THEY FOUND HER.
The officer of the Court of Correction is at the .

Carmelite Convent asking admission. He asks
for Barbara Ubryk. The portress turns pale and
stammers that it is impossible. The policeman
perceives that the story is true and refuses to
allow her to communicate with Mother Josepha,
but with all respect laid his hand upon the
portress and said... Pardon me, but I command
70", in tke name of tke Emperor, to lead me directly
to tke cdlof Barbara Ubryk."
It was done. Down the steps they went, then
along several damp and gloomy corridors, and
finally they halt before the very door behind
which is the poor sister. It was locked; and as
the key was in the possession of the Lady Su-
perior, she was summoned to come and open it.
At first she was furiously angry, and threatened
the officer to have him punished by the bishop.
But when he showed her his authority, directly
from the bishop himself, she became deadly pale.
Quickly recovering herself she tried her keys,
and, pretending not to be able to find the right
one, she requested the officer to come again in
the afternoon, by which time' the cell would be
opened.
The officer seeing through this shallow artifice
took the keys himself and soon opened the door.
As he did so he actually staggered back, almost
overcome with the horrible stench that rushed
forth out of the cell. At first he could not see
the imprisoned nun, for the dungeon was per.
fectly dark. But a half wild cry issuing from
the dreadful gloom, told him that the captive
was at least alive, and he instantly ordered a
light to be brought. When it came it appalled
him. Only for a few moments did he look upon
the living thing--once a woman, now almost a
wild animal-that crouched in the farthest corner,
and then stepping back into the passage, and
partially closing the door, he exclaimed: "God
of heaven; that is the most horrible sight I ever

beheld, and I have seen a good many in my
time! I command you to send at once to the
President of the Court of Correction, and tell
him to come immediately here and to bring the
bishop with him."
At hearing this the Lady Superior sank on her
knees, and begged that the bishop be not sum-
moned. But the officer was inexorable, and said,
"I will stand here on guard so that nothing shall
be disturbed, and the bishop shall see you in
your true garb." The bishop and the president
soon came, and as they came up to the faithful
officer he threw open the cell door and bade them
look in upon the scene.
The party all then entered, though they were
obliged to hold their handkerchiefs tightly over
their mouths and noses to prevent the stench
from making them sick.
Sister Barbara, in a corner, shrieked in terror,
" Oh do not beat me again! I will obey! I am
so hungry! Pity me and give me a little meat,
and I will obey! I will say it was my fault! Oh!
Oh!"
She ended her supplication with a shrill, wild
cry, and huddled herself still closer into the
corner. No one spoke for horror and wonder-
ment for several minutes; but all continued to
gaze, first at the naked, wild creature, that had
once been a beautiful girl, and then at the Lady
Superior, and the nuns who had gathered about.
In"this dungeon, covered with filth, in the midst of
whieh were a broken plate with two mouldy pota-
toes upon it, and a black jug of water beside it;
in this hole, without fire, bed, table, or any arti-
cle of furniture, into which the light of a sun-
beam had never entered for twenty-one years,
had the inhuman superioress and confessor
buried this poor girl, who should have been their
companion in religious love. During all that
dreary time had they and the sisters passed and
repassed the living tomb of unfortunate Barbara,
many times daily, without looking in upon her.
or giving her a word of pity ..
Alas! wretched victim! Then such a young.
lovely girl-now' a wild, frightful-appearing,
semi-human beast; her body entirely nude,
bristling with long, jagged hair, filth and vermin.
her limbs shrunk and bent like withered sticks,
her head and hair squalid and diseased, her
thin, hollow cheeks nearly clapped together, and
her great, wild eyes flashing and glaring out
from their deep sockets! There' she cowered
and kneeled before the bishop. He gazed upon
her awhile, and then, as great tears of pity rolled
down his face, he went to her and gently at-
tempted to raise her up, speaking words of kind-
ness, hope and comfort in her ears, that had
long been used only to abuse. But her intellect
was too much shattered to comprehend him, and
she shrank from' him in abject terror. Then

his anger burst forth, and, turning suddenly upon
the Lady Superior and her sister nuns, he ex-
claimed: "Oh, wicked, wicked women! Is this
your sisterly love? Is this the way you expect to
come to heaven? You are not women! you are
not sisters! Nol you are furies I"
Writhing under his terrible words, some of the
sisters began to excuse themselves, and stammer
forth explanations; but the bishop instantly re-
buked them and would not listen to them,
exclaiming: "Silence! silence, wretches! miser-
able creatures ! You utterly disgrace religion!
Awayl begone out of my sightl Naught that
you can ever do will atone for this horrible
iniquity! "
At this instant Father Calenski, the confessor,
who had just come in, and was in ignorance of
what had occurred, entered the cell to see what
the excitement was, never dreaming that his
bishop stood thereto upbraid him for his villainy.
The Bishop ordered the Confessor and the Lady
Superior to stand together before him, and in
the presence of all administered to them the
most scathing denunciation for their crimes,
adding as follows: "I not only suspend you of
all your powers and authority, but also now
hand you over to the civil authorities, to be dealt
with as they may decide. Your convent shall
be abolished, and I shall see that the mantle of
the Church shall not shield YGUrpunishment!"

Before he and the officers left, he ordered
poor Barbara to be washed and clothed and
taken to clean apartments. As the attendants
were leading her away, she asked, "You won't
take me back to my grave, will you? Why did
you bury me there? I did not deserve it. Yes I
yes! I have broken my vows; but these, these
are no angels! These sisters are far worse than
I am!" At this instant she seemed to remember
the wrongs of her confessor, and, rushing at him
with her hands clenched and her eyes fairly
blazing, she shrieked out the words: "Ob, you
beast! you beast!" With these words she fell at
his feet insensible, and was carried away.
Every appliance that skill could command was
put in requisition, that she might be tenderly
cared for. Poor Barbara began to mend. But,
towards evening, she became so wild and excited
that it was found necessary to take her to the
mad-house. When she saw the sunshine and the
green grass in the convent garden, as her at-
tendants were taking her away to the asylum, the
next morning, she was convulsed with joy, and,
breaking away, she flung herself down and
kissed the waving green blades with the most
frantic delight. Not long did she do so, how-
ever, for the shock of going into the fresh air
overcame her, and once more she became insen-
sible, in which condition she was conveyed to
her new quarters.
For some time she could not lie in a bed, but

would constantly be getting up and pulling back
the carpet so that she might crouch or lie down
upon the bare, board floor.
As was to be expected, when the story of Bar-
bara's cruel treatment was noised about the city,
the infuriated populace, although nine-tenths of
them are devout Catholics, rushed to the convent
and at once attacked it. The military were
called out, and only succeeded in saving the
building from utter destruction by their discre-
tion, patience and bravery. We proceed with
the victim's own account of her dreadful impris-
onment.
After the death of her father in 1843, at which
time she was sixteen years old. her mother moved
from the city of Vienna to the residence of her
sister, a short distance from Cracow.
For a year previous she had received atten-
tions from a young man whom she dearly loved,
and became engaged to, but afterwards learning
that he did not love her, as she loved him, the
engagement was broken off, and to heal the
wound she concluded to leave the world and go
and live as a Carmelite nun, in the Cracow
Convent. Her novitiate she enjoyed. She took
the vows with delight, and here began her
trouble.
The priest of the convent, Father Calenski,
became enamored with her, sought her ruin, and.
NUNNERIES PRISO:\S OK WORSE. 363
because she reproached him, planned with the

Lady Superior her imprisonment. This is her:
story.
Nothing of note came for a month or two
after my assumption of my vows, though it did
not miss my observation that there was some-
thing of a change in the deportment toward me,
of both the Lady Superior and Father Calenski.
Whereas the former had heretofore been so ex-
traordinarily kind and familiar, she was now
much more cold, distant and haughty. The
change in Father Calenski was not so marked;
yet, still, it was very perceptible. Instead of
treating me with more reserve than my com-
panions, as he had formerly done, he was now
more pleasant with me than with any of them.
I did not perceive his wicked object at first, but
afterwards, when I was languishing in my liv-
ing tomb, the whole plot stood revealed before
me in all its horror.
THE PRIEST ATTEMPTS HER RUIN.
I well remember the first occasion on which
he commenced his advances to me. For some
trifling offence in the supper room-striking my
knife thoughtlessly against my plate, while one
of the sisters was reading to us-Mother Josepha,
as we called the Lady Superior, ordered me to
remain all the next day fasting in my cell.
Punishments were so often ordered by the
mothers of the convent, that we did not think of
them as a special hardship, and I was enduring
mine in all humility and resignation.
Almost half of the afternoon had gone, and I
was engaged ill reading the lives of the Saints.
when suddenly, and of course unexpectedly, the

door opened, and Father Calenski came in, shut-
ting the door after him. Surprised and non-
plussed by this, I rose suddenly to my feet.
" Daughter," said he, "I see you are
alarmed."
" Not alarmed, Father, but startled." "Yes,
yes," was his reply, "that is the proper word,
startled, for of course you could not be alarmed
by me."
He laughed and gave me a meaning look as
he made this answer.
I brought him the cell stool to sit upon, and
when he had sat down, I kneeled before him in
accordance with my duty, and awaited what he
had to say; supposing, of course, it would be
instruction and pious conversation.
For a short time he did so converse with me,
respecting my duties, devotions and obligations.
Then suddenly he changed his manner and tone
entirely, and said:
"Barbara, does not Mother Josepha often
order you to fast now?"
"Yes, Father," I replied.
" I must stop all that penance of flagellation
and other hardships." As he said this he placed
his arm upon my shoulders, and drew me closer
to him, sitting on the stool. He then bent down
and kissed me full on my lips. Then a fright-
ened chill came over me, and I saw my peril and
my helplessness.
Is not every nun in all the nunneries of the
world exposed to such assaults from worthless
priests? The worst is yet to follow. We shall
see that there is no protection for them. The

Lady Superior, as a rule, is quick to surrender
these helpless victims to the priests.
In this case the priest quieted and drugged her,
so that, in spite of herself, she went to sleep and
was utterly in his power.
How long I slept I know not, but when I at
last aroused, it was dark. Terrified at my negli-
gence, I tried to spring up, but such was my ex-
treme languor, I found it impossible. In a little
time I became conscious that I was not alone, for
some one moved about in my cell, and in a moment
or two a small wax taper was lighted by Father
Calenski. "You have had a long sleep, Bar-
bara, " said he, reaching the taper up and placing
it on a small shelf, on which were my books, and
coming and sitting down beside me.
So heavy had been my slumber, or rather tor-
por, that I now felt half listless, like a person in
a dream, and though I looked at Father Calenski,
I made no reply, as both my will and power
seemed gone. After a few moments' silence, he
said in a bantering tone, and giving me a little
shake, "Come, Barbara, rouse up a little, and let
me talk with you."
Then, placing one arm around me, he drew me
to him and almost dragged me from my pallet,
at the same time taking from his pocket a phial
of pungent, vaporous extract, and, holding it be-
neath my nostrils, nearly strangled me. The
tears came to my eyes and caused me to utter a
cry of agony. Dashing down the phial as though
in anger, he exclaimed: "Ah, little fool, don't
make any noise."
At this moment, placing both arms about me,

he drew .me near to him. Recovering my
strength, I sprang away from him and screamed
out: "Go away out of my room, Father Calen-
ski! Why do you behave so wickedly?" I shall
never forget the horrible expression that came
over his face when I screamed. In an instant he
bounded up, put out the taper, and seizing me
roughly, gave me a heavy blow with his open
hand on the side of my head, saying in a low
voice:
"Silence! If you utter another scream I will
kill you ! You will disturb all the sisters, and in
a moment have Mother Josepha here."
My spirit was now up. The villainous inten-
tions of the confessor had been revealed, and
I replied instantly, as soon as I recovered from
the stunning blow he had given me:
" Shame, Father Calenski! Shame to you!
Though you are my confessor I fear you not,
and if you do not instantly leave my cell I shall
scream for help. Now, then go, or I will rouse
the whole convent. I do not care if you kill me
for it!"
" Hush! Barbara, hush," replied Father Calen-
ski, "I am going out. Be quiet and I will not lay
my hands on you again. Remember, however,"
he continued in a low, bitter tone, "that I will
punish you for this behaviour, so that you will
pray for death ten times a day. You have re-
pulsed me and you shall now see what my power
is. I will torture you well, believe me, but I
will."
There was something in his manner that sent
a chill of apprehension through me. Yet, feeling
strong in the right, I banished my fear, and was

about making a reply, when suddenly the door
opened, and there stood Mother Josepha with a
lamp and bunch of keys.
Now is the time, if ever, when we would ex-
pect a woman's heart to be enlisted in behalf of
suffering womanhood. Far from it. In every
instance the lady superior stands with the priest
against the nun. Hear her!
"What is that stupid fool brawling about?"
asked she of Father Calenski, after stepping in
and closing the door. •• Sisters Agatha and
Lucie, next, told me they heard her scream out
your name, and also something else, that they
could not make out. There will be a pretty fuss if
this comes to the ear of the bishop. I really do
wish that you would be more careful." These
last words were directed to the confessor, and,
from that and the looks that the Mother Josepha
and Father Calenski exchanged between them,
the new and horrible revelation was made to me
that she was as bad as he was, and that both,
instead of being the holy persons they professed
to be, were only whited sepulchres, full of loath-
someness. My brain reeled as this conviction
came to me, and, losing my judgment and dis-
cretion, I boldly accused them of what I thought
them guilty. When I had finished, they looked
at each other, and then at me. Then both step-
ped to the farther corner of the room and whis-
pered for several minutes together, talking in
French, which I did not understand. At the
conclusion both left my cell, Mother Josepha last.
As she was going out she said to me, with a tone
that I can never forget:
368 HOW TO WIN ROMANISTS •
.. Girl, your own silly lips have sealed your

doom."
A moment more and I was alone. Oh, what
terrible thoughts and dreads filled my mind.
What had I done? What would be done with
me? I now knew the lady superior and confes-
sor to be wicked, and yet, alas! I knew also that
in the convent they had the supreme power. In
their hands I was helpless. I was aware that
they intended to do something dreadful to me,
not only out of personal spite to me, but also to
prevent me from making any damaging disclos-
ures. I at once concluded that they would take
my life, and composed myself to meet my fate.
Can we realize that there may be women suf-
fering in convents right beside us, and there is
no deliverance for them but death?
DOWN IN THE DUNGEON.
For a week I remained in my cell, not being
allowed to come out, except when I was accom
panied by Mother Josepha and Mother Cecilia
who was next in authority to the Lady Superior
Mother Cecilia, I noticed, seldom spoke to me;
and her manner was that of a person who is in
charge of a lunatic. She would watch every
motion of mine, no matter how trivial, and she
seemed to be afraid of me.
At the end of the week, one Friday evening
after Vespers. and when all the Sisters had gone
to their cells for the night, my door was opened
by Mother Josepha, who ordered me to come
out, as she wanted me to do some menial labor
in the kitchen for punishment. I knew it would
be useless to resist, so I arose and followed her.
She led me down stairs to the foundation floor

of the convent, then along a cold, damp corridor,
near the end of which was a heavy, oaken door,
padlocked on the outside. Putting down her
lamp, Mother Josepha proceeded to unlock the
door. Instinct told me what was coming; and
that, instead of taking me from my cell to do
kitchen work, the Lady Superior intended to
imprison me in that cell. The idea of escape
rushed upon my mind, and I turned my head to
look along the corridor, a dim hope rising within
me that I might run and escape out of the build-
ing. But as I turned thus, I beheld, standing
close behind me, with a vengeful, wicked smile
upon his face; Father Calenski, who must have
come noiselessly out of the passage-way.
The plan had been well laid. In case, as was
supposed by my persecutors, I might make an
attempt at escaping, the confessor had thus
quietly followed our footsteps, in order that he
might be ready to render all the brute force that
might be necessary to overcome my resistance.
By this time the door was opened, and Mother
Josepha told me to go into the dungeon. "Yes,
Barbara, go in!" added Father Calenski, with a
demon-like satisfaction in his manner, as he
waved his hand toward the cell.
For a moment I was undecided, and then,
bethinking me how little resistance would avail
me, I crossed the dreaded threshold. When
inside, I asked: ,. Mother Josepha, how long
must I stay here?" "Till you die, Barbara!"
These words were uttered by Father Calenski,
and in a tone that chilled my heart with despair.
An instant more, and the thick oaken door was
closed to, the padlock secured, and I was alone in

my living tomb.
After I had been left thus solitary for some
minutes, I began to think of the size of my dun-
geon, of its accommodations, and so forth,
stoutly resolving to bear up bravely under my
afflictions and oppression. Knowing that it
would be many hours yet before daylight came,
I began to grope around the room to ascertain
what was in it. I began at the door and moved
towards the right, feeling the wall and floor as
high as I was able to reach up and as far as I
could reach out my arms. The wall was of stone
cemented, and the floor of heavy oaken planks,
so mortised and fitted together as to make it as a
solid oak block.
When I state that this underground vault was
only eight feet long, six feet wide, and an inch
or two over six feet high, in the middle of the
ceiling it was arched, it may be easily supposed
that my groping search did not occupy more than
a few moments, and resulted in discovering,
first, that the walls were perfectly bare, and, sec-
ond, that the floor was the same, with the excep-
tion of two small hutches of straw in one corner
-the two together weighing about nine pounds
-and a sort of privy seat, such as are to be
found in prisons. This seat was fixed and
evidently led down into the general cesspool or
sink of the convent. I was convinced of this
from the frightful smell that came up out of it.
By leaping with all my strength I could some-
times touch the ceiling with my fingers. My
object in thus jumping up was to discover where
the window was. I thought there must be a
NUNNERIES PRISONS OR WORSE. 37 I
window in the ceiling, as in the end wall the

only aperture I had felt was like a narrow slit,
in the bottom of which I could just insert my
four fingers flat across. How long it was I could
only tell by jumping up and running my fingers
up to the top of the slit. That it opened into
the air, I knew from the rush of cold wind which
would come in once in a while.
This was all I could discover, and the violent
exertion of the leaping so wearied me that I un-
did the two hutches of straw, and, spreading it
out smoothly, I threw myself down on it, and
soon fell into a profound slumber.
When I awoke I felt very stiff in my limbs,
and had a dreadful pain in my back and loins.
I thought I must have been asleep for a very
long time, yet I saw not the expected daylight;
so, not feeling sleepy any more, I sat up and
awaited the coming of the dawn. Hour after
hour passed away, yet still my dungeon was as
dark as when I first entered it. I got up and
walked about, and jumped, lay down and sat up,
got up and went through the same experiences
as before, over and. over again, looking, always
anxiously looking, for the appearance of the pre-
cious sunshine.
By the time I had been thus awake for twelve
or fourteen hours, I knew that I was doomed
never to see the light again while I remained in
this grave. Then I fell to crying, and wept my-
self to sleep. Again I woke up, and was still
alone in utter darkness. Hunger. too, and thirst
added their pangs and began to make me feel
weak. Again, therefore, I searched with my
hands every inch of the floor, in the dim hope
372 HOW TO WIN lWMANISTS.
that while I had slept my persecutors had per-

haps come and left me a little food and drink.
But no; there was nothing but the bare floor.
Once more I began to be weary and commenced
a listless watching for something, I knew not what.
After many more hours of silent horror, I heard
some one at the door, which caused me to scream
out with very joy that the dreadful monotony
was to be broken. The door was opened, and
there stood Father Calenski with a lamp in one
hand, a pitcher of water in the other, and a por-
tion of a stale loaf of bread under his arm. He
came in, and shutting the door after him, gave
me the bread and wetter, which I eagerly de-
voured, as I was literally famished. While I
was eating, he stood watching me, as though I
was a wild beast; and when I asked him to
please tell me how long I was to stay there, how
long I had been there, and what time it now was.
he said that I had been there two days, or about
forty-eight hours; that I would be fed every
forty-eight hours for the rest of my life, and that
never again would I see the light of day, so it
made no difference to me what time it was now.
He then continued: "y ou have almost exposed
both me and Mother Josepha. The rest of the
Sisters are suspecting things, and all because you
were foolish enough to resist me. Now I have
arranged everything. It is given out that you
attempted to kill us; that you have become rav-
ing mad, and so dangerous as to force us to con-
fine you in this cell. You are now in my power,
and I can do as I please with you here, and the
more you cry for help, the less likely will it be
that you get any, even if your cries are heard at
all! "
HOW A PRIEST CAN ACT!
I was utterly helpless in this bad man's power,

as he had truly said, and when he left my dun-
geon I indeed felt like a wretch-a blighted out-
cast, indeed ! My woman's strength and resoiution
were no match for overpowerz'ng force. For a long,
long time I lay half insensible upon my heap of
straw, and then, when I grew stronger and col-
lected my senses, I became a prey to the most
harrowing thoughts. I asked myself a hundred
times, why was it that I was permitted by Heaven
to be so dreadfullt used? I, who had never har-
bored even any ill-will to any living creature.
During: what I calculated to be the next two waks,
Father Calenskz' came to my dungeon e£gllt or ten
times. On the occasion of his last visit he said:
"I am tired of you now. Why don't you die, or
go really crazy?"
I begged him in every way I knew how to set
me free, or at least to take me out of the dun-
geon. 1 promised solemnly never to speak one
word about the past. But he only laughed at
me, and remarked that that was a risk neither he
nor Mother Josepha could incur. Then 1 im-
plored him for something to employ myself with.
"1 will go mad if I am kept here I" I cried wildly.
"""VeIl, go mad!" With these words, spoken
with the most intensely cruel expression, the
confessor left me and locked the door, after which
it must have been two years before I saw him
again.
HOW SHE PASSED HER TIME.
After this last visit the strange impression fixed

itself indelibly upon my mind, that I would live
many long years in this awful dungeon, but that

after that I would be rescued and taken out. In my
childhood days I had read with much avidity the
narratives and histories of the victims who had
lived in the dungeons in the Bastile and other
prisons from youth till exceeding old age, en.
during all the sufferings of cold, and hunger,
and torture; and I felt that I was to become
just such a victim. Strange as it may seem, yet
it is true, that after this conviction took posses,
sion of me, I resigned myself to my fate, and
laid out many plans and methods for occupying
my mind, so as to pass the time away. One of
these was to count the hairs of my head. My
hair had begun to grow long. 'I'hic generally
kept me employed for three or four of what I
used to call days. Every hundred hairs that I
counted I would tie with cotton, a spool of which,
with a needle and a paper of small pins, was
everything I had about me when first placed in
the dungeon. In the course of time my cotton
wore completely out, and then I used a strand of
hair in place of it.
Another source of employment my hair
afforded me was to take six, eight or twelve
strands and plait them so all over my head, and
then do them all up into some supposed fancy
style and wonder how I looked and what people
would say if they saw me.
Still another means of employment I made for
myself was to construct fancy articles out of the
straw that served me for a bed. Besides these,
I wove out of it with my fingers and teeth a rug,
or carpet, that covered nearly half the floor. The
outside edges of this I trimmed with a fancy
fringe, made out of the beards or heads that had

contained the grains of wheat. The latter I
carefully picked out and ate; and I well recollect
how delicious these stray grains used to taste to
me, because I was always so hungry.
In the course of time my eyes became so accus-
tomed to the darkness that I could distinctly see
all the little articles I had made, and from the
difference in the amount of what light did get in
at the slit in the wall, I got to be able to tell
night from day quite easily, though to anyone
else all this would have been perfect darkness
contin ually.
All I longed for to complete my happiness was
a pet of some description; a cat, a rat, a spider,
a beetle, an ant, or anything to which I could
talk, and which I could make love me and stay
with me. And I recollect how nearly crazy I
. was with delight when, one day, a little mouse,
that had run into the slit of the window, fell
down upon the floor of my dungeon. I bounded
to it, picked it up tenderly, kissed it, and cried
a while; however, the little animal recovered and
in a short time became quite sociable. He and I
soon got to be attached to each other and would
play together for hours. Even this pleasure was
taken from me, for in a few months the mouse
sickened and died. No one can imagine how
intense was the agony of my grief when my
little pet was dead. I mourned it for several
years as though it had been a darling child.
Sometimes I found employment and amuse-
ment in the same way I once read that the
Prisoner of the Bastile had done, which was this.
Taking all my pins in my hand, I would shut my
eyes, and then throw them singly behind me;

and when I had cast all away, I would go down
on my hands and knees to hunt them up again.
But I became so expert at the finding of them
that it afforded me but little employment.
The greatest trouble to me, and one which at
times drove me nearly mad, was that I had no
water with which to keep myself clean, and I
became covered with vermin.
At times, when Mother Josepha, accompanied
by one of the other Mothers, or, as was occasion-
ally the case, by a sister, I would beg, in the
name of God, for a little water to wash myself.
It was always refused to me, and I would then
rave about my dungeon, screaming and beating
the door with my fists till they bled again.
By the time ten years had gone by my clothes
were so rotten and worn away that they would no
longer stay on me. Often, during the latter
part of this time, I had sewed them together
with the strands of hair that I pulled out of my
head for that purpose. But nothing would hold
them. and I was therefore obliged to go about
my dungeon completely naked.
To add to the horrors of my situation the privy
pipe sometimes became filled up, or the convent
cesspool overflowed. Which it was I do not
know. The result, however, was that my dungeon
would become filthy in the extreme. Oh! how
often I have gone down on my poor bleeding
knees and prayed Mother Josepha to have some
little mercy upon me or kill me dead. Yet all
my entreaties seemed only to render that
woman's heart more stony. Nay, more, she
actually delighted in the tortures she thus in-
flicted upon me.
SHE BECOMES INSANE.
The story need not be continued. The hour

of deliverance came, as we have seen. The
thought drawn from this horrid recital is, what
hinders the Lady Superior of any convent in the
land from shutting some poor woman in some
such den and keeping her there until hope shall
be broken, or life shall become extinct?
It is comforting to know that, while deserted
by those who should have been her protectors,
it came to the notice of one of the nuns, Sister
Mary, who found her, and gave the information
which resulted in her release.
It matters not that the bishop denounced. the
Lady Superioress and Father Calenski when the
poor victim of their wrath had been released. It
is with the fact that victims similar to this one
may now be suffering in every convent in this
country, and at present there is not a single per-
son who has a right to examine these worse than
prisons.
More recent is the sad story of Miss Ellen
Golding, who was recovered by her solicitor
from a convent in Belgium. She is about forty
years of age, well educated. The account is
from the Christian World, London:
She was the youngest daughter of a clergyman
in Kent, who was a fellow student at Oxford
with the late Cardinal Manning. When she was
six years of age her mother died, and at sixteen
378 HOW TO WI=" RO:\IANISTS.
she lost her father. Her sister and herself went,

on one occasion, to a Roman Catholic chapel, and
being musical and eesthetic in their tastes, they
were greatly attracted by the splendor of the
service. From that time their course was de-
termined, though as yet they knew it not. She
strongly urged young persons present never to
enter a Romish place of worship, though it might
only be "for once," "just to see and to hear."
There was a dangerous fascination about this
sensuous mode of worship. The two sisters be-
came baptized. and were afterwards confirmed
by Cardinal Manning. On hearing their name,
the Cardinal came to them as soon as the service
was over, and stated how pleased he was that the
children of his old fellow-student had entered
the church, and he hoped it might appear that
they had a "religious" vocation.
The elder sister married, but the younger.
being encouraged by her confessor to think that
she had a call to be the spouse of Christ, took
the vows and became a nun. Being competent
in drawing and music, she chose " instruction"
as her vocation, and she was engaged in various
convent schools in teaching these subjects with
English. So successful was she that she in-
creased the number of pupils from seven and
ten to thirty and forty. Her services brought
£300 a year to the Order, but she received no
remuneration whatever herself. Her private in-
come of £45 to £50 a year was also withheld
from her, and it was this money that she was
now seeking to recover in the courts. The in-
tervals of school instruction were filled up with
menial work, such as scrubbing floors and clean-
NU:NNERIES PRISO:NS OR WORSE. 379
ing grates. When her friends made inquiry for

her, she was hurried from one convent to another.
At one time she was urged to write a letter to
say that she did not wish any of her family to
know where she was. At this point, Miss Gold-
ing, pausing, said, with deep emotion, that she
was obliged, in the interests of her sisters-that
none of them might go through what she had
experienced-to lift a corner of the veil and
show or suggest to them the moral condition of
some of the convents. In a Belgium convent to
which she was sent, scandals were rife, and she
observed that priests frequented it, and she saw
that some of them were handsome young men,
and that there existed an unwarrantable famili-
arity between them and some of the sisters Her
own experience confirmed her suspicions. She
was ordered by the Superior to receive lessons
from a priest on the harmonium in a musical part
of the service which was differently rendered
from the services in the places where she had
been before. This she refused to do, as she had
played harmoniums and organs for years, and
could perform any music at sight. Then her
Superior ordered her to teach English songs to a
young priest, who at the end of the lesson put
his arm around her waist and was guilty of other
familiarities; when she instantly left the room,
and resolutely refused to see any priest again.
"Priests--she had nothing to do with priests,"
she stoutly said to the Superior.
This part of the story was told with great
reticence; but she avowed that, while not all the
sisters were "bad," the Superiors were "bad."
After this she was treated to "discipline" and
shameful cruelty. She was drugged, and had

"sore throat"-that is, she was poisoned suffi-
ciently to render her helpless for a fortnight and
she felt that she was dying. But when it was
whispered that at her death her income would
revert to her nearest relative in England, she
was treated to all kinds of nourishing things to
get up her strength-grapes, wine, eggs. When,
at last, she saw that she would either be sent to
a "mad" convent where sisters are put who are
said to be insane, whether they are or not, or
else would not be permitted to live, she resolved,
if possible, to get back to England. She hastily
wrote a letter behind a tree in the garden, ad-
dressed to her solicitor; on her way to chapel she
said to the other nuns that she had forgotten her
"office," "would they mind waiting while she
fetched it." She knew, of course, that they
would not. She made out as though she was
about to return, when she stepped over to the
post-office and posted her letter-' 'to my soli-
citor." "I told him not to reply, but to come for
me himself at once." In a few days he arrived.
The Lady Superior informed me that a gentle-
man from England had called to see me. To
avoid creating suspicion I said, in an off-hand
way, "Some relative, I suppose, passing through
the country, and he thought he would like to see
me." On being shown his card, I said, "Oh,
yes, a friend of the family." The Superior said:
"When you meet him you must converse in
French, as I do not know English." We used
French, and when I spoke in English, I "trans-
lated" to her in French. In an undertone I said,
"Get me out of this; do not leave me." The
NUNNERIES PRISO",S OR WORSE. 381
solicitor then said to the Superior, "I am come

to take this lady back to England; you have no
right to detain an English lady against her will ;"
when, realizing the situation, she hustled me
out of the room and locked the door on the
solicitor. At the end of the passage four sisters
fell upon me, got me down, and tore my dress
off me. I then screamed to let my solicitor hear,
whom, in their terror, they let out. I knew if
they got me away this time I should not be alive
next morning. He rushed to my rescue, and,
protecting me with one arm, he kept the nuns at
arm's length with the other, and got me out into
the street, and then to the hotel, where a crowd
of people congregated. The landlady lent me a
head-dress and cape, a carriage was obtained,
and we caught the train.
In the course of her address Miss Golding read
a document that the Superior had sent her to
sign, to the effect that during the twenty-five
years she had been in the convents she had been
treated with kindness, and had never known a
case in which any sister had been treated other-
wise, and that the reports concerning her, which
had been freely circulated by the press, were
either wholly false or gross exaggerations. "Can
I ever sign that document? Never!" said Miss
Golding, amid the intense excitement of the
audience.
The Chairman, Mr. B. Nicholson, observed in
his remarks that he had communicated with Miss
Golding's solicitor, and he had confirmed the
truth and accuracy of Miss Golding's account
of the manner in which her rescue was
effected.
, .~
382
..
HOW TO WIN ROMANISTS •
EDITH; O'GORMAN'S* STORY.

Weare not now to bring a picture from the
Spanish Inquisition, but from the protectorates
for orphan children, to which Americans pay
their money, that the helpless may be fed and
cared for. Remember that these institutions,
like convents, are under the control of Roman-
ists, and that Americans, by acts of the Legisla-
ture, have left them in the hands of Romanists,
where their terrible cruelties can be practiced,
and from which no cry goes to the outer world.
In Germany these institutions are examined by
the authorities of the nation. In free America
we deliver over the helpless to the merciless
cruelties of soulless women, dead to the feelings
of motherhood and with no pity for children in
their weakness and distress.
Cut a man loose from the Lord, and the devil
not only gets him, but uses him. Romanism
*Edith O'Gorman is mourning the death of her husband.

Rev. William Auffray, who, in 1870,left a prosperous church
in New York,linked his fortunes with hers in the one benefi-
cent endeavor to uncover to the eye of the world the cruelties
of Romanism as witnessed in convents and elsewhere. They
lived together until June 25th, 1893 when he retired in usual
health and awoke in heaven. In America, in Europe, in
Australia they have told their story, and William Auffray has
been the business manager, the protector and the loverof
this Christian woman. No truer heart ever beat. The
brave wife is bereft indeed. Rome rejoices. but Protestant-
ism bewails the loss of this fearless man, the support and
help of this brave and eloquent woman.
has been the terror of the past: It is as merci-

less as ever at this hour.
St. Elizabeth's Convent is delightfully situated
on the Morris & Essex Railroad, nearly midway
between the stations of Madison and Morristown
and commands a beautiful view of the sur-
rounding country. To this institution Edith
O'Gorman goes to join the sisterhood. She
left a loving home. She was tenderly reared.
For a week she remained a visitor, and was
treated with great kindness by the mother and
the sisters. At the end of the week she was
stripped of her worldly clothes and attired in the
plain black dress and white muslin cap of candi-
dates entered upon a probation of three months.
It is a custom in all convents to employ freely
candidates and novices in every species of labor,
and the more repugnant and distasteful any kind
of occupation is perceived to be to particular in-
dividuals, the more certainly they are chosen to
perform it. Accordingly the candidate known to
have been most delicately nurtured is chosen to
perform the most menial services, Therefore
she was chosen to perform the most distasteful
and laborious work in the convent. The manner
of the sisters changed from the sweet and gentle
beings they at first seemed, to harsh, unkind,
tyrannical task-masters. She says: "I was one
day commanded to scrub with a brush and sand
on my knees .the large study hall. Great pain
was the result. When the task was nearly fin-

ished, the novice mistress appeared and in a fu-
rious manner chided me for my laziness, snatched
the brush from me with such violence as to tear
the skin from the palms of my hands, at the same
time throwing a pail of water over the hall and
thereby compelling me to rescrub the floor
with hands torn and bleeding. On another oc-
casion I was obliged to wash all the pots and
kettles and scour all knives and forks in the
establishment. My hands, which were naturally
soft and white, began to look soiled and dirty.
Having remarked in my simplicity to Sister
Margaret, the housekeeper, 'Indeed, sister, I
am now ashamed of my hands,' she sharply re-
torted, 'Well, then, I'll be after making you
more ashamed of 'em.' Accordingly she called
me to another room where a sister was white-
washing the walls, and commanded me to dip
my hands into a pot of hot lime. I hesi-
tated a moment, thinking certainly she could
not mean it. However, I was soon con-
vinced of her earnestness by her harsh tone.
'None of yer airs now, but do as I bid ye, or I'll
tell the mother of ye.' I put my hands down
into the hot lime, and she held them there some
minutes. For several weeks my hands were in
a pitiable plight. The skin would crack and
bleed at every movement, causing me to suffer
the most excruciating pains, and yet I was
forced to wash and hang out clothes in the frost

and cold of December, the skin from my bleed-
ing hands often peeling off and adhering to the
frozen garments."
Trying one day to reach from the top of the
step-ladder to the summit of the wardrobe, her
foot slipped, precipitating her to the floor. The
step-ladder was broken. Tremblingly she gath-
ered up the fragments and carried them to Sister
Mary Joseph, at whose feet she knelt and asked
for a penance. The angelic sister replied:
'<You great, clumsy, wallow£ng,jiotmder£ng flat-fish,
tJ is just like you to-destroy n/erytht"ng you touch, and
as a penance you will put your lazy back to work
and make another pair just like them." Work-
ing in a garden, a large earthworm flew up into
her face and made her scream. Being reported,
the sister ordered that she eat the worm. It was
impossible. The sister took the worm and
crowded it into her mouth! This is not of Spain
we write, but of St. Elizabeth Convent in New
Jersey.
-In Paterson, N. J., is the St. JDseph's Orphan
Asylum. Enter there. It is a cold, cheerless
morning. Behold the children without fire in
January, without shoes, bare shoulders and bare
arms, crying and shivering with the cold. They
rise at 6 o'clock, hastily dress and repair to the
bath room, the older orphans always assisting
the younger, because the Sisters are forbid touch-
ing them. After they are washed and combed,

they proceed to a class room for morning prayers.
Then a scanty and unpalatable breakfast, which,
without any change, always consists of dry bread
and coffee, without milk or sugar, made from
the refuse coffee of the Sisters' table, The or-
phans' table is covered with a black, greasy oil-
cloth; to each child is thrown a piece of bread,
which is eaten from the table without a plate;
the coffee is served in tin cups. They do all the
work of the refectory, scrub the halls, dormi-
tories, class rooms, make beds, sweep, and wash
dishes, etc. At half-past eight A. M., those who
are permitted to attend school assemble in the
clothes room, where they divest themselves of
their old and tattered clothes, and don the red or
green plaid uniform, with which they appear in
public. At 12 M. they go to dinner, if it can be
so called, made of infected meat, thickened with
the waxy remnants of the unleavened wafer and
crusts of mouldy bread, portioned out to them in
cups, from which they eat with discolored pew-
ter spoons. At I o'clock they again go to school..
and remain there until 3, when school is dis-
missed. After school the uniform is replaced by
their old comfortless rags. At 5 o'clock they
have supper, consisting of mush and molasses,
and at times of mush and buttermilk. Some-
times a child's stomach refuses this food. He is
then whipped or starved until he is glad to eat
anything.
Recently from Detroit there went out Mary

McQuade from the Immaculate Heart. She
says:
The direct cause of my leaving was my
treatment by the Lady Superior. We were
often made to get on our knees and eat our food
off the floor, and to make the cross on the floor
with our tongues. Our food was of the worst,
and nearly always stale, for it was what was
begged, and our hash was made of tea leaves
and such stuff, and the catsup often had cock-
roaches in it. I have seen her slap the girls for
almost nothing at all and put them in strait-
jackets, and hold their heads under water in the
bath tub.
Is there anything about this. story hard to be-
lieve? It is often repeated and sworn to, and
may be occurring in very many such institutions
in every large city in the land.
The story of another nun escaped from a con-
vent in Detroit, Mich., in the summer of 1892 is
as sad as any that have been given.
The cruelties inflicted upon her, the manner in
which she was forced to beg for the institution
while she was deprived of almost the necessaries
of life, uncovers the sad state of these Sisters of
Charity that pass on the street, and the deplor-
able condition of thousands of poor women com-
pelled to beg from door to door, and pass from
saloon to saloon, asking alms for the sake of a
church in league with the liquor traffic and
everything vile, that is supporting the most mer-

ciless despotism ever concocted in the pit of hell
or worked by the merciless tools of Rome.
Think of this frail woman, because she re-
sisted the infamous assault of a priest, being
beaten and cast into a dark, cold room, in the
dead of winter, and left without wraps or fire for
twenty-four hours, and then taken again and
whipped, and told to surrender, and because she
fought like a tigress in the cell of a convent, is
whipped again and left to die, and only saved
through the compassion of a friend who, in peril
of her life, opened the way out of this realm of
abhorrent cruelties instituted in the name of the
religion of Christ, and only kept in countenance
because of a theory of toleration which deserves
to be studied and explained to the American
people, to whom is committed untold interests
bearing upon the present and the future.
Rome claims the right to persecute, and prac-
tices it, without let or hindrance, in her protec-
tories, convents and monasteries. It is claimed
that in all the Roman Catholic churches being
built, cells are placed underground, so that incar-
ceration becomes a possibility whenever, in their
view, it becomes a necessity.
Conyents are proven to be worse than prisons
by the fact that they are beyond the surveillance
of the state; can neither be visited nor inspected
by friends, and can practice any tyrannies or enor-
mities, without let or hindrance from friends or

people interested in the care or conduct of public
institutions.
CRUELTIES PRACTICED IN NUNNERIES
are little thought of by the people. While in

Chicago I was speaking on this subject. The
gallery contained perhaps three hundred men
under the direction of a Romanist, and, at a given
signal, all would shout out, "Liar! liar!" It
went on for some time until I caught on to the
game being played, and, turning to the leader,
said: '''''Von't you listen to me for a moment?"
He gave me audience, while I added: "You are
evidently Roman Catholics sent here to create a
disturbance. Now, I have no daughter in dan-
ger of entering a convent, nor 'a sister, nor any
friend. You doubtless have some one you know,
and perhaps love, in a convent at this hour, who
may be lifting up her hands in prayer, crying to
God to send some one to deliver the body from
that place of torment. For such I have left
home, church and friends, that I might go to the
rescue of lost Romanists, whether in convents or
outside of them, and if you have a particle of the
milk of human sympathy in your nature, you will
cheer me in this work, prompted by love instead
of hate."
To the honor of human nature be it said, that
from that moment all cheered me to the end of
the lecture, some wept over the cases of suffer-

ing, and at the close over a dozen heartrending
instances were related to me showing the extent
of the evil.
The trouble is that people in general have no
conception of the inner wickedness of priestcraft.
A correspondent of the Loyal American thus de-
scribes the horrors of nunnery life in Montreal:
One summer early in the thirties the water
in the 8t. Lawrence at Montreal became ex-
tremely low, so low, indeed. that the shore
line had receded a considerable distance,
leaving exposed a wide strip of river bot-
tom which was reeking with filth that had
been thrown there or washed through the
city sewers into the river .. There was a nunnery
standing close to the bank of the river, and from
it a large deep sewer extended, running out into
the stream. Ordinarily the outlet of this sewer
would be invisible, because submerged; but this
particular summer it was left high and dry, and
exposed to pnblic view, as was also a piece of
river bottom adjoining and adjacent to it. What
a fou] pestilential spot was that; and what a horrible
sigltt was there to behold; for, in the sewer, and in
the deep mud for many rods around its moullt, were
the dead bodies and the skeletons of hundreds of in-
fants that had been throum in the vaults of tlte nun-
nery and washed down tltrough the sewer. There
they lay festering and rotting in the sun, and
poisoning the air with deadly aroma; a reeking,
filthy, horrible mass. The spot was visited by
thousands, including citizens of Montreal, of
Quebec, and of smaller towns adjacent. Indeed,
NUNNERIES rnrsoxs OR WORSE. 39 I
quite a number of people came a long distance to

see and verify what they could not believe from
rumor or hearsay. Everyone was indignant, in
fact the feeling was intense. Against whom?
Against the female inmates of the nunnery and
the priests-the mothers and fathers of these
hundreds of poor murdered infants. Catholics
and Protestants alike were loud and severe in
their denunciations of these people of crime and
sin; but what was done?
Nothing, absolutely nothing. The city of
Montreal was in the hands of the Romish clergy,
what could be done? Who would dare to perse-
cute or even to investigate? Woe to him who
had the temerity to do so; no protection could be
secured against his priestly enemies and their
trembling, cringing slaves. He would be threat-
ened with assassination and the deed might soon
follow the threat; or the torch would be applied
to his dwelling, and poison be given to his cow
or his horse.
A similar circumstance to the one just related
occurred in the same city more recently, the
difference being in degree only. The river
was not so low as on the former occasion,
and the number of bodies and skeletons exposed
were few in comparison. There are many living
witnesses to this ghastly sight. I
THINK OF THE WAY CAPTIvES ARE TREATED.
The treatment of Miss Reed was such that she

fled from the convent in Charlestown in horror.
and her story kindled the fire which swept it out
of existence.
Miss Bunkley describes her first night in the

prison, called by Romanists the Retreat of the
Soul. She had been taught to believe that when
she crossed the threshold of the cloister she was
to pass into the society of saints if not of angels.
She enters. At the door of her room, in the
harshest way she is asked for the key of her
trunk. She gives it. The nun receives it say-
ing: "vVith this key you renounce your own
will forever."
The words struck her as with a hammer stroke.
She goes to her room. It is her first night in a
convent. Naturally we would expect to see
tokens of kindness. An aged nun appears bear-
ing a bowl filled with a black, bitter mixture. It
is given her to drink. She tastes it and stops.
She is told to drink it all. She declares it too bit-
ter and that it produces sickness. The nun stamps
her foot and commands her to drink it. As a
result, she passed from a pleasant home into a
realm of suffering and persecution that when
made known to the people of Boston and vicinity
they rose in their wrath and broke down the wall
and burned up the convent.
The naked lot, left by Rome as a rebuke to-
Americans, .may prove to be a finger pointing to
the doom of the convent system, unless they
shall be inspected. These walled-in prisons for
beautiful women are un-American and will not
always be borne. The time may be nearer than
many think when scenes described by Motley

as having occurred in Antwerp shall be re-
peated in the land of the free.
THE SUFFERING IN THE CONVENTS
springs from the delusion that to afflict the body

helps save the soul. The merit banked, to re-
deem souls from purgatory, is thus obtained.
The Carmelite Nunnery of Aisquith street, Balti-
more, Md., occupied by sisters of the Order of
St. Theresa, is simply a place of torture. For
. eight months of the year they fast and starve the
body, in the hope of benefiting the soul. The
same falsehood is taught by Karl Mars' picture,
honored with the best place in the United States
Art Department of the World's Fair, entitled
" Flagellation," in which monks and others are
beating themselves with the discipline, a whip of
nine leathern thongs with steel points at the end,
which cut into the flesh, so that the howling pro-
cession are bleeding and crying in hopes of pro-
pitiating heaven's favor by acts that reject the
atonement. The Carmelite nuns in Baltimore
wear shirts of haircloth next to their flesh, which
keeps up an incessant feverish excitement of the
system. During the heat of summer they sleep
between wollen blankets, and in the severi-
ties of winter are furnished with scarcely cloth-
ing enough to keep them from the effects of the
frost. As a penance for the slightest infraction
of the regulations, and often as a protracted re-

ligious exercise, the discipline is used to the
naked back, with all the strength of the person
wielding it. The screams of the sufferers under
this infliction are the only sounds that relieve
the dreary silence of these walls, and have been
heard at times by the passers by at the lonely
midnight hour. This discipline is often con-
tinued until the blood flows at every stroke of
the lash.
THE INSPECTION OF CONVENTS IS A DUTY.
Now, whoever enters these places where the

most terrible cruelty is a possibility, must very
largely leave hope behind.
If an inspector went through them alone and
had access to all parts of the building, with the
privilege of granting deliverance to any who de-
sired it, then would the Republic of the United
States do for her women what Germany has
done for those who have been misled. or impris-
oned.
Inspection of convents in Germany ameliorated
the convent system, and it would do it here.
To-day there is no protection in the United
States and Canada against the cruelties of the
Lady Superiors of convents.
The recent disclosures in Naples, Italy, pro-
duced a profound impression throughout the
whole bounds of the thinking world. The Con-
vent of The Buried Alive had been for four cen-

turies shut to all. A young girl had been hur-
riedly buried there, to cure her of an unfortu-
nate passion, but when her family afterward
wished to communicate with her, it was found
impossible. An appeal to the Minister of Jus-
tice procured an order for entrance. Against
violent opposition the police forced their way.
They found twenty-six nuns, ragged, wretched,
and some of them half insane. Eight of them
had been immured in this death trap by order
of their parents, against their own will. The
horrible spectacle caused the closed nunneries of
Southern Italy to be opened for inspection, and
yet here, in Hunter's Point, is a sealed nunnery
where the poor inmates may be enduring a hell
upon earth, and there is no hope or relief for
them, and others like them, unless nunneries
shall be inspected.
If we say to Romish priests and nuns, "You
have no right to imprison and cowhide, to wear
out the lives of helpless inmates," Romanists
declare that we are interfering with religious
'liberty. As President Grant said to the Mor-
mons, we would say to Romanists: "It is not
with your religion we would interfere, but with
your practices."
There is nothing in religious liberty that war-
rants us in suffering men and women to seek
ruin or death. We do not hesitate to cut a man
down that is trying to suicide by hanging, nor to

rescue one that seeks death by drowning. It
should not be regarded as at all out of the way
to seek to deliver these mistaken ones bent on
self-destruction. When once Americans come to
realize the perils to which these helpless women
are exposed in the name of religion, the sons of
America will arise and protect them from the
despotism of foreign priests. Said the Nuns of
Pistoria: "We put oursel ves into the hands of the
devil when we put ourselves into the hands of
the priests." When Scipio de Ricci tried to re-
form the convents in Italy, he reached this con-
clusion: "If there were reasons in former times
why marriage should be taken from the priests,
there was much greater cause why it should be
restored." Day by day, and week by week, in-
famies are published. C2U they be checked?
There are thousands of helpless women in con-
vents exposed to the pitiless cruelties of vile men
and cruel women. It is our duty to make dark-
ness light before them. These places of defile-
ment must be opened to public view. Priests
must be forced to behave themselves within these'
so-called "retreats" for women, where the un-
suspecting and unwary are tortured under the
forms of a faith that has blackened the page of
history, and threatens the ruin and the lives of the
helpless women locked up in nunneries in this
boasted land of liberty.
TO THE WOMEN
of society quite as much as to the women of the

churches is our appeal to guard girls from the
evils of conventual influence and conventual edu-
cation. To do the work well, requires courage
on the part of women of position and influence.
Rome knows how to entrust women with grave
responsibilities. Let it be known that the Chris-
tian church has women as eager to work for
Christ and for the good of society, for the church
and the world, as has Rome to labor for the
church and Mary. It is our belief that they
need only be informed, and they will enter upon
the work and do valiant service for Christ.iwho
saves them, for the age in which they live and
for the land that furnishes them a home. Fear
them not, the truth shall be uncovered and
known.
CHAPTER XIV.
Is ROMANISM GOOD ENOUGH FOR ROMANISTS ?
"The truth shall make you free.·'-John viii: 32.
I T has been said that Romanism is good enough

for the poor in Europe and for the poor in
America. It is looked upon as a kind of
police force, in which bishops and priests 'act as
officers, and by them the people are held in sub.
jection. For this reason many rejoice in its
growth and contribute to its success.
Perhaps by this time it begins to be seen that
the theory that Romanists can share with us our
national life and yet be apart from us in intelli-
gence, in sympathy and in information, in other
words, that Romanists can be ruled by the man
of the Vatican and not by the manifest needs of
the country which they have made their home,
is becoming a two-edged sword, which cuts in
ways that are dark, and by tricks that cannot
bear the light.
WILL ROMANfSTS HELP IN THE .FIGHT FOR
LIBERTY?
Liberty is the inheritance of this western

world. Romanists share it with us. Can we
make common cause in preserving the blessings
rs ROMANISM GOOD ENOUGH? 399
enjoyed for our children and our children's chil-

dren? At the outset all came to this land of free-
dom to escape the persecutions of those who
were the minions of despotism. The Puritans
led the way that they might, on the shore of
sterile New England, enjoy freedom to worship
and obey God. Prosperity came in the wake of
obedience, and in due time the wilderness of
barren New England began to bud and blossom
as the rose.
The Atlantic border began to fill up with
peoples in sympathy with the teachings of the
Word of God. In Cuba and South America,
Rome came and wrought havoc and destruction
to every hope built upon the foundation of the
apostles and the prophets, Christ Jesus being the
corner-stone.
Rome was hated and feared. To New Y~k
and Maryland she came, not as master but as
servant. She asked permission to serve and
enjoy the privilege of worshipping God accord-
ing to the dictates of conscience. Roger Williams
on "What Cheer Rock" in Rhode Island had
enunciated the broad principle of "Soul Liberty,"
the inviolable freedom of opinion on the subject
of religion-"an idea," says Hildreth, Bancroft
and others, "at that time wholiy novel, but
which, by its gradual reception, has wrought
such remarkable changes in Christendom. For
the truth's sake he was banished. He came to
Massachusetts in 1631 in the cold winter when

the few emigrants were facing death by starva-
tion. The ship on which he rode brought them
supplies of food and changed their day of fasting
to one of thanksgiving. Roger Williams detested
popery and insisted on Endicott, the military
commander of Salem, cutting the red cross from
the flag because it was esteemed a relic of 'anti-
Christ,' a popish symbol savoring of superstition,
and not to be countenanced by Christian men.
That was in 1635. That year in July he was
elected pastor of the Baptist Church of Salem,
in place of Skelton, deceased.
"His doctrine that the magistrate ought not to
enforce religious opinion, brought him into
fresh trouble. His opinions were adjudged
'very erroneous and dangerous,' and for deter-
miping to sever the tie of church and state the
church began to falter because of persecution.
Williams, nothing daunted, declared his inten-
tion, if they would not separate from the anti-
Christian churches of the Bay, that he would
separate from them." Separate from them he
did, and met with a few followers in his own
house.
During the winterit began to be rumored that
Williams had determined to establish a new set-
tlement outside of the limits of Massachusetts,
where he might be permitted to carry out the
principles of God's word. Should this project
IS ROMANIS~I GOOD ENOUGH? 401
succeed, the magistrates feared that ,. the infec-

tion would easily spread, many persons being
carried away with the apprehension of his god-
liness." To prevent such an untoward result it
was resolved to arrest Williams and send him
back to England. A warrant was issued. and
Captain Underhill was dispatched with fourteen
men to execute it; but Williams had warning
and was gone. In the midst of that severe win-
ter he wandered for fourteen weeks in the woods
without a guide, and at last was welcomed by
Massasoit-an Indian chief who had met him at
Plymouth-to Seekonk, on the shore of Narra-
ganset Bay. Winthrop asked him to move on;
A grant of land was obtained of Canonicus,
head sachem of the Narragansetts on the farther
shore, and Williams named the settlement Provi-
dence, in commemoration of God's merciful
providence to him in his distress. He chose to
found a commonwealth in the mixed forms of a
pure democracy, where the will of the majority
should govern the State-yet "only in civil
things "-" God alone being respected as the
ruler of the conscience." Bancroft, vol. I, p.
380.
In 1638 religious liberty was established in
Rhode Island. Eleven years later the clause for
religious liberty in Maryland extended only to
Christians, and was introduced by the provision
that "whosoever shall blaspheme God or shall
deny or reproach the Holy Trinity, or any of the

three persons thereof, shall be punished with
death." In I 700 an act of uniformity was passed
in Maryland as in Virginia, giving the English
church the right to persecute for opinion sake.
The Roman Catholic was the victim of Anglican
intolerance. Mass might not be said in pub-
lic. ' , No Catholic priest or bishop might utter
his faith in a voice of persuasion. No Catholic
might teach the young. If the wayward child of
a Papist would but become an apostate, the law
wrested for him from his parents a share of their
property." Such were the methods adopted "to
prevent the growth of popery." In New York
Papists were at a discount. Under the segis of
religious liberty they came. They have acquired
wealth, influence and political power.
Said a leading Roman Catholic priest in my
hearing: "We came here without a welcome,
we have wrought out our deliverance. To-day
the largest churches in all cities and towns have
been built by our people. On .every command-
ing eminence is a monastery or convent; the
public press is largely under our control, politi-
cians are our patrons, and by the sale of our vote
where it will be of the greatest advantage to our-
selves, vast sums of money pour into the lap of
the church. The time predicted by Archbishop
Hughes has come, and parties are willing to pay
our price for our support. But one thing re-
IS ROMANISl\i GOOD ENOUGH? 403
mains, and that is to have the schools taught by

the religious brothers and nuns, and then will
the Republic fall like a ripe apple into the lap
of Rome."
The dream of the Hierarchy is opposed to the
interests of the people. Liberty is like sunshine.
It belongs to all. Rome has denied this in the
past, but some Romanists have contended for it
in this country as stoutly as have Protestants.
They love their children and are opposed to pa-
rochial schools, because they leave out of them
histories and studies that bring their children
into touch with the advancing thought of the age ..
Millions feel that Romanism is not good enough
for Rornanists.
They love their homes, and when once their
eyes are opened to the peril that menaces them
through the confessional, they declare against it,
and banish the priest from the house who seeks
to separate wife from husband, parents from
children, and monopolize the relation God cre-
ated and that is essential to the well-being of the
household. It goes without saying that the in-
tolerance of Romanism is essential to the life of
Romanism.
In 1785 Bishop Carroll estimated the Roman
Catholic population at about 25,000. There was
one Romish church in New York City, one in
Philadelphia, and the rest were settled in Penn-
sylvania and Maryland. In 1790 there were
30,000; in t Sro, roo.ooo ; in 1836, 1,25°,000; in

IS70, 5,000,000, and at this present time not far
from 7,000,000. According to this statement
the Roman Catholics have increased two hundred.
and fifty fold. The question naturally arises,
What are the causes that have produced this re-
markable increase? First, immigration; second,
annexation of Louisiana, Florida and Mexican
territory; third, the conversion of Protestant
women through the convents and Romish educa-
tional machinery, resulting in their children be-
ing brought up in that faith; fourth, the children of
mixed marriages, between Catholics and Protest-
ants, generally being brought up Catholics, the
priest requiring an ante-nuptial pledge to that
effect before performing the ceremony; fifth, the
constant inculcation by the priest in the privacy
of the confessional (as well as publicly from the
pulpit) of the necessity of multiplying children,
ostensibly for the purpose of carrying out the
Biblical injunction, but in reality for the pur-
pose of increasing the political power of the
church in the midst of a Protestant community.
Rev. Dr. Binney, of London, recently said to
his younger brethren in the ministry:
STUDY POPERY ANEW.
"The proper remedy against the threatened

influx of Papal power is to read afresh the tenets
of the Papacy, to understand its errors, to chron-
IS ROMANISM GOOD ENOUGH? 405
ide its crimes, to mark well that its character is
as immutable, its purposes as unchanged, its rul-
ing spirit as full of enmity toward God and to all
'that refuse to wear the mark of the beast, as its
pretensions are arrogant, and that everywhere
and always it has proved itself to be a thing
which at once insults God and degrades man."
Romanists in this land need this quite as much
as Protestants. They have no interest in being
wrong, but every interest in being right. We
have no interest in having them wrong, but every
interest in having them become yoke-fellows with
us in the Lord, that with them we may conserve
the interests of liberty, of education, and of men-
tal and financial progress. They are our broth-
ers. In the birth-throes of battle they were born
into our American life. In clearing the wilder-
ness, in building and perfecting the railway and
telegraph systems, they have wrought side by
side with Protestants. In press-rooms, in edito-
rial sanctums, in stores and factories, in shop and
on farm, their brain, their push, their generous
bearing, their economy and industry, entitle
them to love and consideration. We cannet af-
ford to have them cling to errors. Truth helps
and blesses; error dwarfs and hinders. Let us
say so. God Almighty is the Father of us all.
Jesus Christ the Saviour is for them as for us,
the one Mediator between God and man, and the
Holy Spirit, the inspirerof the best life, the com-
forter in sorrow and the guide in spiritual as in

temporal affairs, is ready to wait on them as on
us, and lead us all into the way of truth, of right-
eousness and of peace.
I. Romanism is not good enough for Romanists,
because it gives no place in its system for tlte un-
changeable and unerring wisdom furnished by tlte
Word of God.
The love of truth is not with Romanists a pas-
sion. They are taught to love the Church even
when not illustrating by its life the teachings of
the gospel and tradition even when it usurps the
place belonging to the Scriptures.
Can Romanism be good enough for Romanists
that declares that the indiscriminate use of the
Scriptures will be productive of more evil than
good? This is not a doctrine belonging to the
dark ages. Pius VII in 1816, Leo XII in 1824,
Pius VIII in 1829, Gregory XVI in 1832 and
1844, published bulls against the circulation of
the Scriptures. Whenever Rome has the power,
the church opposes the publication, distribution,
reading and possession of the Holy Scriptures.
Christ said: "Y e shall know the truth, and the
truth shall make you free."
2. Romanism is not good enouglt for Romanists,
o;causeit is not what it claims to be, but is an apos-

tacy from the only true, holy apostolical and Catholic
Church of Chris,t.
IS RCJMANISM GOOD ENOUGH? 407
Romanism claims to be the ancient apostolic

and universal church, the mother and mistress
of all churches. The fact that Roman is prefixed,
proves that it is a sect. The word Catholic
means universal. The word Roman means some-
thing local and particular. To speak of the
Roman Catholic Church of America, is just as
absurd as to speak of the Boston Church of New
York. And yet Roman is the necessary affix to
the boasted claim of Catholicity. In every bish-
op's, priest's and layman's oath Rome is used.
Prophecy locates the system of error beside the
Tiber. The mystical Babylon and modern Rome
are the same. Rome is the center, the heart and
the home of Romanism .. It is Roman or noth-
ing. Romanism names it as well as Roman
Catholic, and Roman is essential to its designa-
tion; this proves it a sect, and shows that it
never was catholic or universal. The Greek
Church is its rival. The Patriarch of Constanti-
nople and the Bishop of Rome were each anathe-
matized by the other. Both claimed universal
supremacy; and as it is impossible for two bodies
to occupy a given space at a ~iven time, the fact
that both claimed it is proof positive that neither.
possessed it.
As proof that Romanism is not original Chris-
tianity, it is enough to declare that centurtes
passed before the system had a place in the
thought of mankind, and its pretended decretals
• 408 HOW TO WIN ROMANISTS.
were shown to be spurious, because the names

they used had no existence when the gospels and
epistles were written. The epistles of the ninth
century speak of archbishops, archdeacons, door-
keepers, and what not, when no such terms were
known to the apostles.
Besides, all know that the church at .. Jerusa-
lem is the mother of us all," and not the church
at Rome. The church at Samaria, at Antioch,
and at Athens, are all older than the church at
Rome. These had a place in the beginning of
the Acts of the Apostles, The Church of Rome
is mentioned at the end.
Instead of the Bible, Rome has 135 large folio
volumes and the Apocrypha. These are com-
posed of the following parts: Apostolical Fathers,
35 folios. 2. Eight volumes of Decretals. 3.
Ten volumes of Bulls of the Popes. 4. Thirty-
one volumes of Canons and Decrees of Councils.
s. Fifty-one volumes of the Acts of the Saints.
All these must be understood and interpreted by
councils, but are beyond the reach of the laity.
'To expound them is difficult, if not impossible.
'The true reason of infallibility is inspiration.
Jesus Christ, Romanists admit, can give a per-
fect rule. He therefore inspired twelve apostles
to form that rule and enjoined us to hear them.
~ both have a perfect rule, and that rule is the
Bible. Where is the inspiration of the one
hundred and thirty-five folios? and yet these are
IS ROMAN ISM G,)OD ENOUGH? 409
the embodiment of Romanism. Is it safe for
men to throwaway God's chart and accept the
writings of fathers, bulls of popes, decrees of
councils, &c.? Romanism that cuts adrift from
the Word of God is not good enough for Roman-
ists. Years ago the country rang with denun-
ciation because a steamer filled with people, fas-
tened to the shore of the Niagara river, was cut
loose at night and was permitted to drift upon
the rocks of perdition and plunge over the preci-
pice into the boiling cauldron beneath. A few
only were lost then. Millions are imperilled who
are cutting loose from the teachings of Scripture,
and pushing madly upon the thick bosses of
Jehovah's buckler.
3. Romanism substitutes indulgencesfor Christ,
and rejectsthe chief corner-stone on which the true
Church is built.
A Roman Catholic woman brought to the writer
a card headed "Important," containing this lan-
guage, "You will not miss the alms which will
await you for a hundred fold reward at the great
judgment. Offer it as a balance against past
offences, to get grace to resist temptations, to
bring a blessing and success on your affairs, and
for the dear departed souls who may be relieved
by this act of charity." In the center is a picture
of the cross and crown surrounded by the words
"Saint Josephpray fer us." Beneath it are these
words, "The sisters of charity implore a little
410 HOW TO WIN ROl\IANISTS.
aid to enable them to pay for schools for children

of the West and to relieve their suffering poor.
They faithfully promise to those who give it
themselves, or who assist them by procuring
money from others for this purpose, a special
intention in 300 masses offered for the souls in
purgatory, as well as a daily remembrance in the
prayers of the sisters." On the other side are the
letters" A. M. D. S.-All that we give in charity
to the faithful departed is changed into grace for
us, and after our death we shall find its merit
doubled a hundred fold."-St. Ambrose.
" Jesus, meek and Ilumble of heart, make my heart
like unto TIline." 300 days' indulgence each
time.
"Sweet heart of Mar}' be my saluation," 300
days' indulgence. Then comes a cross with 60
squares and beneath it these words: "Please
collect five cents for each small square (piercing
the same with a pin) till the sixty are full, you
will have three dollars to send to the superioress
of the convent-the sisters of charity." This
card is being distributed now, because the faith
reposed in Mary is an existing fact.
A brass medal bearing an image of the Saviour
being taken down from the cross, was also
brought by another Roman Catholic; on the
opposite side are these words: ' 'M To all the
faithful who shall recite an Ave Maria before this
holy image an indulgmce of I,080 days is grallted,"
IS ROMA~ISM GOOD E~OUGH ? 411
Can it be possible that such pagan idolatry is

good enough for those who are with us journey-
ing toward the bar of God?
4. Romanism is not good enough for Romanists
because of the immorality taught by £Is ministers and
tolerated by its members.
The lusts of the flesh, the lust of the eyes, the
pride of life are found in her communion. In
all our public institutions meat is excluded on
Friday, because the majority of the criminals
are members in good standing of the Roman
Catholic Church. The rule of faith of the
Romanist repeals and annuls certain positive
laws. Catechisms published by the authority of
the Church expunge wholly the second com-
mandment, so that it should not stand in the
way of paying reverence to images.
The common cursing and damning which
offends our ears in all the lanes and streets and
highways, is authorized in the following words:
"To curse insensible creatures, such as the
wind, the rain, the years, the days, fire, sun, is
no blasphemy, unless the one who curses, ex-
pressly connects them with the name of God, by
saying, for instance, cursed be the fire of God-
the bread of God."
LET US MAKE A PROCLAMATION OF GOOD NEWS
FOR ROMANISTS,
declaring that Jesus Christ "will have all men to

be saved, and to come unto the knowledge of the

truth."
If ever a people on earth needed good news it
is Romanists. For this they seek, and find none.
For it they crowd the confessional, attend masses
early and late, throng the churches, pay for ex-
treme unction, and die with nothing brighter be-
yond than purgatory, where they are to remain
until they are prayed out by masses offered in
their behalf. In one place where prayers are of-
fered for the dead they are 27,000 behind. Think
of the danger, of the possibility, of the probabil-
ity, of being overlooked, let their priests be as
careful as they may. In all this there is no hope.
For a Romanist in Romanism there is only a
dark and gloomy outlook. There is no bright-
ness. There can be none. There is no "hath,"
no possession, only an expectation that waits
upon the fidelity of men, not upon the love and
faithfulness of a covenant-keeping God.
To Romanists we offer the gospel. They are
in need of it. They have it not. The Bible is
kept from them, and through schools, churches,
confessionals, they are kept away from the word
of God.
The "Fear not, for behold I bring you good
tidings of great joy, which shall be to all people;
for unto you is born this day, in the city of
David, a Saviour, which is Christ, the Lord," is
not for them; for all that Romanism banks on is
fear.
IS ROMANISM GOOD ENOUGH? 413
Without the child is baptized, they believe

there is no salvation. A woman came to me to
baptize her child that she thought to be dying.
"How old?" "Six weeks." "The child is
saved. I Cor. xv: 22: 'As in Adam all die,
even so in Christ shall all be made alive.' Your
child will be punished only for actual transgres-
sion, not for imputed guilt. Jesus says to you:
, Let not your heart be troubled. Ye believe in
God, believe also in me. I gooto prepare a place
for you.' For the infants as well as 'for adults.
Think of heaven filling up with newly-born
children, as they press into the gates from the
north and the south and the east and the west l"
How her face cleared!
I stood by the coffin of a Roman Catholic child,
the parents too poor to pay the sum demanded
by the priest. The child cast out; the man full
of fear. The gospel chased it all away. These
glad tidings are for all people; for Romanists
as for others.
A priest dying. The candles were at his feet.
He kicked them away. The cross they placed
in his hand he dashed upon the floor, and died
crying, "I am lost! I am lost!" Even Father
Damien, a man whose life was stained with sin,
whom all are praising, died, hoping that his suf-
ferings and labors amongst the lepers would help
to shorten his years in purgatory.
Contrast that faith with that of the lepers in
Labrador Leper Hospital, rejoicing that Jesus,

when upon earth, never delayed His answer to
a leper's prayer. Another, when corroding
sores consumed the throat, feebly replied. with
uplifted and mutilated hand, when asked if she
feared death: "No; for Jesus, my Saviour, will
receive me into heaven, where there is no pain
and no sorrow."
There seems to be nothing in Romanism to
give rest to the soul. Their feet are in the
sand, the sinking sand.
Rejoice that Christ Jesus does not trifle. He
says: "Seek and ye shall find; knock and it
shall be opened." " Ask and ye shall receive."
A Romanist is lost because he is a Romanist.
He has no business to be on that side, be it
Archbishop Ireland, or Cardinal Gibbons, or Leo
XIII.
It is also true that warnings are given Roman-
ists. If they would be saved they must leave
Rome; they must come out of her that they be
not partakers of her sins, and that they receive
not of her plagues.
This calamity comes suddenly. " Therefore
shall her plagues come in one day, death and
mourning and famine; and she shall be utterly
burned with fire; for strong is the Lord God
who.judgeth her." Rev. xviii: 8.
Finally, there is no trifling with Jesus Christ.
He put His life into this work of saving. He
IS ROMAKISM GOOD E:'\OUGH ? 415
saves wholly, and can save to the uttermost, for

He ., will have all men to be saved and to come
to the knowledge of the truth." In harmony
with this purpose of God let us go to Romanists,
warn them of danger and point them to their
hope in Christ.
Contrast the blithesome, lark-like rising of
Luther's soul to the embrace of Christ with the
sad ending of the life of Savonarola; though he
doubtless trusted in Christ-he surely did not
trust in Rome, even if the shadows of Rome were
about him.
In the good intention of Jesus Christ all may
rest as did Stephen who, being full of the Holy
Ghost, looked up steadfastly into heaven and saw
the glory of God and Jesus standing on the right
hand of God, and said, "Behold, I see the
heavens opened, and the Son of man standing on
the right hand of God." And though they cast
him out of the city and stoned him, he went up
calling on God, and saying, "Lord Jesus, receive
my spirit," And he bent his dying knees in
prayer, the stones falling thicker and faster, and
catching the spirit of the Master who cried,
.. Father, forgive them, they know not what they
do," said, " Lord, lay not this sin to their charge."
And when he had said this, he fell asleep.
Romanism is not good enough for Romanists.
Jesus Christ is. Give Him welcome to the heart
and He will give power to become children of God.
J\NTI-P J\p J\L BOOKS.
By JUSTIN D. FULTON, D.D.
" WHY PRIESTS SHOULD WED." Price $1.25.

The book is a consensus of opinion from Roman Catholic sources. After three
years it remains uncontradicted. Said Father Chiniquy, "It is one of the deadliest
blows ever given to Romanism in this country. "
" WASHINGTONIN THE LAP OF ROME." Price $1.

It uncovers the workings of Rornanism in the United States and Canada.
The statements made by Archbishop Lynch relative to Priests and Nuns, if
widely circulated, would empty the nunneries of all who are not vile.
"HOW 'ro WIN ROlUANISTS." Price $1.25.

With a sketch of the author by Robe. S. MacArthur, D.D., and facts which
help to persuade Romanists to come to Christ.
"THE FIGHT WITH ROME." Price .2.00.

Contains, High and Low M~ a roaring farce; Purgatory, the masterpiece of
presumrtion; lectures on Cardinal Gibbon&, Wycliffe, Luther, McGlynn, and the
Nun a Kenmare. nIt is," said a minister, U a library of itself,. cloud of wit-
nesses, a very arsenal of iaeta. " ,
"SPtTRGBON OtTa .ALLY." Prlee $1.25.

Spurgeon was a heroic factor in the Fight with Rome. Let us say so, and
have the benefit of his brave words in the oncoming battle.
The Rev. Robert S. MacArthur, D.O., says: Dr. Fulton is quite right in
l<
presentmg' Mr. Spurgeon as the decided and positive man he was. He was a
[X>werfuJand conscientious iconoclast. He did not hesitate to oppose Romanism,
Home Rule, Intemperance and many public evils.
The Rev. A. B. Whitney. of Indianapolis. writes: .. Spurgeon Our AUy" has
in it the same love and fearlessness which distinguish the Author. Dr. Fulton
cares more for truth than for man, and speaks as one who does Dot forget eternity.
This life of Spurgeon bears the stamp of the deepest conviction; and there is not a
dull line or page between the covers.
FOR SALE BY
THE PAULINE PROPAGANDACO., 255 Carlton Ave., Brooklyn, N. Y.

E. SCOTT & Co., 134 Wtst23dStreet, New York.
CHARLES T. DILLINGHAM & Co., 766 Broadway, New York.
B. F. BRADBURY, 637 Washington Street, Boston. Mass.
THE CITIZEN Co., 7 Bloomfield Street, Boston, Mass.
AND BY THE TRADE GENERALLY.

How To Win Romanists

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

How To Win Romanists

Uploaded by

Copyright:

Available Formats

How To WIN ROMANISTS.

JUSTIN D. FULTON, DD.

WITH A SKETCH OF THE AUTHOR

ROBERT STUART MACARTHUR, D.D.

THE P,\.ULINE PROPAGANDA CO.

All of Dr. Fultotl's books call be orderea through

THE YOUTH OF AMERICA

L.OST AND UNDONE ROMANISTS JOURNEYING

TO AN ENDLESS DEATH, TO WHOM

FEW SPEAK A~D FOR WHOM

THIS BOOK IS DEDICATED,

IN THE HOPE AND WITH THE PRAYER THAT IT

MAY SHOW THEM HOW TO WIN

z:::'HE wonderful experiences enjoyed in all parts

brought into the fellowship of Christ's ennobling

255 Carlton Ave., Brooklyn, N. Y.

REV. ROBERT S. MACARTHUR, D.D .•

Pastor of Calvary Baptist Church, New York.

\ IHEN this sketch was written, great meetings

has his place among the great thinkers and

Church. Rome has always shown wisdom in the

* For some of the following facts I am indebted to the

term-time and by selling books in vacation. At

Kossuth had swept through the land like a

The city of St. Louis, he saw, was a Romish

paper, but I will not give up the ministry." He

ing point in the life of the editor was reached.

vived under his leadership, and the church in

Fulton's fervid utterances, and the fame of the

curse, and some of them went away to pray. As

with the people, found a delightful exercise in

wide reputation in New England as a brilliant,

attention even of those opposed to his deductions.

In all his pastorates he has labored with great

stumbling-block, and to the skeptically wise

sails of the Gospel ship. This makes him a

" Fraud from his secret chambers fled,

His impulsive energy brooks no delay when he

Incidentally just here we find an admirable

KIKDl\'ESS BRINGS ITS REWARD.

The war had hardly closed when from Georgia

the Southerner who spoke last night. He is

" I must be frank with you," replied the South-

" All right; I will call on them."

arose, stretched out his hand, and said, "You

prominent Southern pulpit, who wrote this de-

* Dr. Fulton spoke out from a full heart there, as elsewhere

ern man. And then, again, he is like a French-

terly sermon in his leading thoughts. It was an

forever-a-when He beheld this favored city and

soul development. Then the preacher pictured

there and preach to the people, black and white,

attend for five minutes a prayer-meeting to the

ing of clouds gleaming with the red tongues of

herself paints with her inimitable fingers upon

"THE KEY TO THE POSITION

is our treatment of the negro. This was my

the keeping of his destiny. Let us not deny it.

Rev. H. A. Delano in a recent letter describes

pensed the Master's blessing. The same power

brethren. He holds the truth to be superior to

To this, Rev. Edward Bright, D.D., editor of